“I am not worried about whether my du'a will be responded to, but rather I am worrried about whether I will be able to make du'a or not. So if I have been guided by Allāh to make du'a, then (I know) that the response will come with it”

[Umar bin al Khattab radi Allāh anhu]

“Love for other people what you love for yourself and you will be a (perfect) Muslim.” – Prophet Muhammed, sallalahu 'alayhi wa salam

An extraordinary example of putting this teaching into practice is that of some of our righteous predecessors.

Ibrahim al-Nakha'ee (rahimahullah) was a'war al-'ayn (blind in one eye), and his student Sulayman ibn Mihran suffered from weak eyesight (a'mash al-'ayn). Ibn al-Jawzi related a story about them in his book Al-Muntathim that they were walking in the streets of Al-Kufah headed to the masjid.

As they were walking, Imam Al-Nakha'ee said, “Sulayman, can you take one road and I take another? For I fear that if we were to pass together by the foolish people, they would say, 'A'war – one eyed – is leading an a'mash – bleary eyed- (through the road) and they would then have backbitten us and fallen into sins.”

So Sulayman replied, “O Abu 'Imran! What is wrong then when we are rewarded while they are sinful?”

Ibrahim al-Nakha'ee replied, “SubhanaAllah! Bal naslam wa yaslamun! Rather, that we be safe (from their backbiting) and they be safe (of sin) is better than if we are rewarded and they are sinful!”.

[al-Muntathim fee Tareekh al Muluk wal Umam]

This is a form of altruism that we all desperately need to adopt. There is a lot of bitterness, enmity and ill-will amongst us. We need to improve ourselves and one another with a far more loving attitude. May Allāh make it easy for us, āmīn.

“It is much easier to do good deeds in Ramadan because your nafs is weakened by fasting, and the shayateen are locked up. This illustrates that there is something inherently good about humanity, which shines through when worldly temptation is removed.

It's a lesson for us to seek that [good] out within ourselves and others all year round, inshā’Allāh.”

An early Ramadan Mubarak to you all!

“Leading figures in the five principal faiths in Britain discuss their beliefs and answer questions about their basic faith and their own spiritual journeys.

The key figures interviewed are Archbishop of Canterbury Rowan Williams, Archbishop of Westminster Vincent Nichols, Muslim theologian Tariq Ramadan, Chief Rabbi Jonathan Sacks and Swami Pramtattvadas.

As well as addressing the 'big questions', including their concepts of God, heaven and hell, they speak frankly about their struggles and frequent moments of doubt, about the divisions within their ranks and crimes that have been committed in the name of religion.”

I only caught the second half of the show, but was just in time to see Tariq Ramadan do a really bad job of explaining the infamous 'wife-beating' verse in the Qur'an. It's not entirely his fault… editing is a dodgy business, and he only had one sentence to work with, really. But that's why I get quite annoyed with these types of shows. You aren't given the time to do justice to any topic.

But his brief explanation irked me, because it came across as: “Yes, the Qur'an says beat your wife, but wife beating goes against Islamic tradition”. Erm… does that mean the Qur'an isn't the basis of Islamic tradition? His answer was confusing, and odd, and I am sure he himself would not be happy at how it sounded.

Anyway, I don't want to dwell on that topic – but, for any non-Muslims reading: the Qur'an is, in fact, the basis of Islamic tradition, and no, it doesn't tell men to beat their wives black and blue. I want to find a good article to explain in more detail, but I am too afraid to Google for an answer – seriously, Islamophobic search results scare me. I'll have to ask around for one, instead.

What I do want to briefly talk about is the idea of religion being the root of all evil.

It's not that I want to argue for or against the motion; rather, I think the motion itself is rather moot. People are always going to believe in something, whether their belief is good or bad. People are going to base their actions on that belief – one definition of religion – whatever is said. Even people who claim that they don't believe, because disbelief is faith: “I don't believe in God” is equivalent to “I believe there is no God”.

So, religion – organized, decentralized, old, new, traditional, progressive – will always exist. It is part of the human condition.

The Qur'an has an explanation for this. In surah 51, verse 56, God says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
I have only created Jinns and men, that they may worship Me.

Therefore, faith, worship, religion: it's all in our DNA. The choices of what we believe in, whom we worship, and the actions thereafter, are more influenced by our environment, it seems – and ultimately, all guidance is from Allāh.

It's not that the debate is completely useless, but I suspect that many individuals use it simply to undermine those in favour of religion. That is quite hypocritical, when you realize that no human being is free of faith, and its influence.

Therefore, the argument should be rephrased, from: “Is religion the root of all evil?” to “Can religion be used for evil intent?” – the latter is definitely a more fruitful discussion, which could actually lead to people reforming their harmful, misguided behaviour, and avoids the impossible end-goal of abandoning faith altogether.

The following is my personal favourite; click to enlarge.

Jazakallah khair to brother Mohammed for inviting me to Cumbria, and granting my father and I a personalised tour of the area.

—

Have You Thanked Allāh?
by Imâm Ibn Qayyim al-Jawziyyah

Salmân al-Fârsî radhiyAllahu anhu said:
“There was a man who was given many of the luxuries of this world, and then they were taken away from him. But he continued to praise and thank Allâh until everything had been taken from him, even his bed. And then he still praised and thanked Allâh. Another man, who had also been given many of the luxuries of this world asked him, 'What are you praising and thanking Allâh for?' The man said, 'I am praising and thanking Him for blessings which, if others asked me to give them to them in return for all that they have, I would never give them up.' 'What can they be?' asked the second man. 'Can't you see?' asked the first man. 'I have my eyesight, my tongue, my hands, my feet…'”

Layth ibn Abî Burdah said:
'When Allâh gathers people on the Day of Judgement, He will remind them of His blessings. One of His slaves will say: “Remind me of something,” and Allâh will say: “Remember when you faced such-and-such adversity, and you prayed to Me, so I relieved you of it. Remember when you were travelling in such and-such a place, and you asked Me to give you a travelling companion, and I did so… Remember when you asked for the hand of so-and-so the daughter of so-and-so, and others also asked for her hand, so I gave her to you to marry; and kept the others away.” His slave will be standing before his Lord, Who will remind him of His many blessings.'” Then the narrator of this story (Layth) wept and said, “I hope that no one will stand before his Lord in this way, because the one who does so will be punished.” (i.e. if Allâh has to point out that which should be obvious, this is a sign of a person's ingratitude, and he will be punished.)

A man of knowledge said:
“The blessing of Allâh to us in keeping the luxuries of this world away from us is greater than the blessing of that which he has given us, because Allāh did not like His Prophet to have the luxuries of this world. So I prefer to live in the manner which Allâh preferred for His Prophet than to live a life which He disliked for him.”

Ibn Abi'd-Dunyâ said:
“It was narrated to me that some scholars said: 'The scholar should praise Allâh for having deprived him of the luxuries of this life, in the same way that he should praise Him for what He has bestowed upon him. How can you compare the blessings and luxuries for which he will be accountable to the deprivation of luxuries which is a relief from being tested, and which keeps his mind free to worship and remember Allâh? So he should give thanks to Allâh for all of that.'”

A man said to Abû Hâzim:
“What is the gratitude of the eyes?” He said, “If you see good things, you speak about them, and if you see bad things, you keep quiet about it.” He asked, “What is the gratitude of the ears?” He said, “If you hear something good, you accept it, and if you hear something bad, you reject it.” Then he asked, “What is the gratitude of the hands?” He said, “Do not take what which does not belong to you, and do not hold back from paying the dues of Allâh (zakât).” Then he asked, “What is the gratitude of the head?” He said: “To have knowledge in it.” Then he asked, “What is the gratitude of one's private parts?” He quoted: “'Who guard their private parts, except from those joined to them in the marriage bond, or (the captives) whom their right hands possess – for (in their case) they are free from blame, but those whose desires exceed those limits are transgressors'” (al-Mu'minûn 23:5-7).

Ibn Abi'd-Dunyâ mentioned that Dâwûd (peace be upon Him) asked Allâh: “What is the least of Your blessings?” Allâh revealed to him: “O Dâwûd, take a breath.” Dâwûd did so, and Allâh told him: “This is the least of My blessings on you.”

Taken from “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen”

You know those Sci-Fi films where the protagonist receives an unexpected visit from their future self, heralding grave news of a disastrously sticky end if they don't do an incredibly important task, that can conveniently be achieved within the 75 minute remainder of the movie?

The kind of scenario that always throws up the problem: “Well, if they complete the mission, then that version of the future will no longer exist. Therefore the character won't be able to return to the past to warn themselves about avoiding said disaster. But without such a warning, the bad things will happen anyway. Ah, but then if they… no, that won't work… unless they manipulate the space-time continuum…? Yes! No. Wait… using the graviton emissions of a nearby worm hole…. perhaps… Multiverse theory would allow… would allow… wo- Oh look: time for Hollyoaks!”.

Anyway, I experienced something like that this evening, at a sisters-circle I attended – but in reverse.

Continue reading my post at MuslimMatters.org…

I discovered something slightly disturbing today: it costs more to perform the Qurbani in Iraq, than in the UK (£155 vs £95). The first price was taken from the Islamic Relief website, the second from a local London butcher. The cheapest price quoted was for India, just £30. However, the canned meat option for Iraq is cheaper, at £67. Still… quite a shocking price difference.

May Allāh grant our brothers and sisters in Iraq, and all parts of this blue-green Earth, a peaceful ‘Īd, so they may call out the takbeer with true gratitude in their hearts. Āmīn.

A reminder of this awesome group activity:

Click here to view the embedded video.

The morning of ‘Īd-ul Fitr at the Sacred Mosque in the city of Makkah, Saudi Arabia

But what happens when your stomach doesn't fill?

And your brain refuses to switch off?

And friends don't pick up the phone?

So, I climbed the two and a bit flights of stairs to my room. I stood listless for a moment, in the space behind the door.

My eyes began to slowly scroll across the bookshelf, hoping that something would jump out at me. Running out of space to wander, they finally came to rest on the last book, on the uppermost shelf. My hand moved slightly, a reflex reaction, but was stopped in its tracks after my heart whispered:

“I am not clean”.

“It doesn't matter,” my brain instantly responds, offering the relevant fiqh ruling on cue; as if it had just consulted Sheikh Google to check.

Thus, my hand followed through with its original inclination.

I opened up the book, not knowing where I would land. I threw my gaze out like a net into the open waters of the smooth pages in front of me – and this was my catch:

That is (the Bounty) whereof Allāh gives Glad Tidings to His Servants who believe and do righteous deeds. Say: “No reward do I ask of you for this except the love of those near of kin.” And if any one earns any good, We shall give him an increase of good in respect thereof: for Allāh is Oft-Forgiving, Most Ready to appreciate (service).

What! Do they say, “He has forged a falsehood against Allāh”? But if Allāh willed, He could seal up thy heart. And Allāh blots out Vanity, and proves the Truth by His Words. For He knows well the secrets of all hearts.

He is the One that accepts repentance from His Servants and forgives sins: and He knows all that ye do.

And He listens to those who believe and do deeds of righteousness, and gives them increase of His Bounty: but for the Unbelievers their is a terrible Penalty.

If Allāh were to enlarge the provision for His Servants, they would indeed transgress beyond all bounds through the earth; but he sends (it) down in due measure as He pleases. For He is with His Servants Well-acquainted, Watchful.

He is the One that sends down rain (even) after (men) have given up all hope, and scatters His Mercy (far and wide). And He is the Protector, Worthy of all Praise.

And among His Signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them: and He has power to gather them together when He wills.

Whatever misfortune happens to you, is because on the things your hands have wrought, and for many (of them) He grants forgiveness.

Nor can ye frustrate (aught), (fleeing) through the earth; nor have ye, besides Allāh, any one to protect or to help.

And among His Signs are the ships, smooth-running through the ocean, (tall) as mountains.

If it be His Will He can still the Wind: then would they become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful.

Or He can cause them to perish because of the (evil) which (the men) have earned; but much doth He forgive.

But let those know, who dispute about Our Signs, that there is for them no way of escape.

Whatever ye are given (here) is (but) a convenience of this life: but that which is with Allāh is better and more lasting: (it is) for those who believe and put their trust in their Lord:

Those who avoid the greater crimes and shameful deeds, and, when they are angry even then forgive;

Those who hearken to their Lord, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance;

And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves.

The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allāh; for (Allāh) loveth not those who do wrong.

But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame.

The blame is only against those who oppress men and wrong-doing and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a penalty grievous.

But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs.

Holy Qur'an, Ash-Shura, 23-43. Translation of the meaning by Yusuf Ali.

It could have been an ayah about permissible foods. It could have been a verse on paradise and the hell fire. It could have been a section about the names and attributes of God.

Rather, it was a randomly selected set of verses that perfectly described my present situation.

And yet, I did not exclaim, “Subhanallah”. My eyes did not widen in amazement. My knees did not buckle – not even slightly.

Because I knew that would happen. I knew, before I drew the Qur'an out from its exalted position, that these are Allāh's words, and that, of course, He would show me what I needed to see.

It was no surprise to me.

Sometimes, it feels like there sits a rock where your heart should be…

But God says:

Even after that, your hearts became as hard as rocks, or even harder;

For there are rocks from which streams spring out,

And some from which water comes when they split open,

And others which fall down in awe of God:

He is not unaware of what you do.

Holy Qur'an 2:74

Perhaps emotional anguish creates the cracks within a stony heart,

from which purifying rivers burst forth?

Perhaps it is the only way for rocks,

caged within steel ribs,

to be humbled;

that they may fall down,

prostrate,

in awe of their Lord.

If so…

Allahu akbar for a broken heart.