This month is more than simply skipping a meal and counting the minutes to Iftar and the days to Eid ul-Fitr. Don’t just go through the motions; have a meaningful Ramadan by following these healthy tips for the mind, body and soul:

1. Spiritual Gain: Ramadan is a time to reconnect spiritually by personal reflection and group remembrance. Its important to remember the historical events and significant days that make this month sacred and the virtues we can receive from then. The Quran was sent as guidance during Ramadan and should be a focus of our contemplation, especially in this time. Uplift yourself in every way by becoming more spiritually aware of your life and of God. Fasting is a form of worship in Islam and has many other benefits.
2. Fasting is healthy: Medical research shows that fasting can actually help you live a longer, healthier life. When you fast, your body is better able to repair and purify itself. Over time, this improves your immune system, your energy level and even your ability to think!
3. Ramadan Detox: The digestive system absorbs nutrients that every system in our body requires. According to doctors, fasting cleanses these body systems by removing harmful toxins that accumulate from normal, everyday life, helping absorb nutrients faster and more effectively. This gives us better overall health and even radiant, glowing skin!
4. Fasting of the heart: Ramadan is a time for patience, selflessness and gratitude. By fasting, the heart becomes sensitized to others, teaching us empathy and kindness. We also learn self-control, dedication and discipline. This helps to get organized, set the right goals and priorities, as well as to decrease stress, frustration and procrastination. This empowers the mind and soul and gives us a healthier perspective on life. During Ramadan look inward at your own attitudes and habits and make positive changes.
5. Foods for fasting: It’s especially important to keep your diet balanced during Ramadan. To boost energy during the day have slower digesting foods, especially during Sahur (the pre-dawn meal). These include fiber-rich foods, and complex carbohydrates such as whole grain breads and cereals, barley and oatmeal. Eggs are a power food because they are packed with protein and iron for energy and mental stamina. Two-Thirds of the brain is composed of fat; therefore you need essential fats, such as those in fish, cheese, and meats to avoid midday brain fog. It is also very important to drink plenty of water during Sahur and after the iftar meal. Dates, a traditional Ramadan food from the time of the Prophet are an excellent source of natural sugar, fiber, carbohydrates and minerals.

1. Foods to avoid: During Ramadan, it’s even more important to avoid unhealthy foods, which can make you feel hungry, lethargic and dizzy soon after eating them. Avoid simple carbohydrates such as sugary foods, cookies, cakes, crackers, chips, potatoes, white bread, white rice and pasta. Too much food, as well as a heavy, unhealthy diet will also sap your energy and give you a stomachache or headache; go easy on the fried, oily and spicy foods. Additionally, limit coffee, tea and pop because the caffeine makes your body lose water; stay hydrated with water and juice instead.
2. Finding the Ramadan spirit: We often eat because we are bored, stressed or feeling blue and when we can’t turn to food, we may feel moody. During fasting, our bodies also react to a withdrawal from food and you may feel depressed, restless, or anxious. It can be hard to get motivated especially if you’re not around the support of family and community. And it’s natural to feel tired, low on energy and irritable when you’re fasting. However, don’t use fasting as an excuse to not do your best at school, university or work and on projects or activities. Remind yourself that many people around the world fast in much more difficult conditions. Your own attitude will determine how much you benefit from your fasts. Understanding some of the benefits of fasting, eating the right foods, getting enough sleep, exercising and prioritizing your life during Ramadan will help keep away mood swings. And over time, your body will adapt to the physical and psychological effects of fasting and benefit from it. Fasting a few days of every month, as was the Sunnah of the Prophet, will also help you ‘train’ for Ramadan – not too mention you’ll reap the rewards of fasting all year round.
3. Exercise: Yes, even in Ramadan, it’s important to stay active to keep healthy and energized. This doesn’t mean you should play your usual game of soccer or basketball or go for a long run. This month take up light activities like beginner’s yoga, walking or biking. Go for a stroll with your family after iftar. However, to stay hydrated avoid working up a sweat or being outdoors in hot climates.
4. Build family and community: Ramadan is a time for charity and giving. Make time for your family this month and help out at home – you’re not the only one fasting! Try to attend prayers at the Masjid with your family whenever you can. Invite family and friends to break the fast with you and give thoughtful gifts to others.
   Fasting increases our compassion for those who go hungry throughout the year. Volunteer in a soup kitchen or raise funds for your local food bank.
5. Doctor’s orders: Some may not be able to fast due to important health reasons. For example, if you are diabetic, your doctor may recommend that you don’t fast this year. Don’t worry, you will be able to fast in the coming years; people with diabetes can fast once they are able to control and treat their condition. If you are on daily medications, talk to your doctor about adjusting your schedule during Ramadan. Remember, in Islam, our bodies are our responsibility and we must make our physical and mental well being a priority. Even if you cannot fast there is a lot you can do to get into the Ramadan spirit: feed someone that can’t afford a meal, organize family and community events, help raise money for charity, and of course, read the Quran and pray as much as possible.

Noreen A. Kassem is a physician in training and freelance writer from Vancouver, Canada. This article was published in part in 2007 in MG Magazine.

I came across Risalat Sharh as-Sadr at the Dar as-Salaam Bookstore in Cairo a few months ago. It was a tiny booklet hidden away on a corner shelf, tucked in-between much larger volumes, as if it was patiently waiting to be discovered. It drew my attention because it was a small work written by the esteemed Imam Al-Ghazali, rahimahullah (may Allah have mercy on him), author of the magisterial Ihya Ulum ad-Din (Revival of the Religious Sciences), spiritual master and scholar, and the individual who has been historically credited with merging the outward and inner sciences of Islamic law.

Due to its brevity I assumed that the booklet was an excerpt taken from one of Imam Al-Ghazali’s more substantial works. With further study, however, I came to see that it was in fact an independent text, and was actually a short letter of advice and wisdom on preparing for death. The letter was written in a concise and almost simplistic style, though the message imparted was one of great spiritual depths. I found it very appealing, and thought almost immediately that it would be a beautiful work to translate.

I have attempted to do so in the following pages, and I hope that the author’s wisdom and eloquence has penetrated through the transformation from Arabic to English. I ask Allah Most High to accept this effort from me, and I seek His forgiveness for any mistakes I may have made in writing it.

The phrase sharh as-sadr is a common Arabic expression used to refer to a spiritual expansion of the heart or chest that gives rise to inner enlightenment, tranquility, and relief from anxiety and worry. It is a phrase that is used in a number of places in the Quran. When going to face the Pharoah and convey to him the message of Islam, the noble prophet Musa (alayhis salaam) prayed to Allah, “My Lord, expand for me my chest, ease my task for me, and remove the impediment from my speech so that they may understand what I say.” (Taha, v. 25-28) In reminding the Prophet r of the great blessings He had bestowed upon him, Allah says, “Have we not expanded for you your chest?” (Al-Inshirah, v.1) Imam As-Sabouni says in explanation of this verse:

“His r chest was expanded with true guidance, faith, and the light of the Quran. Ibn Kathir states that [the phrase sharh as-sadr means] ‘We have filled your chest with light and made it expansive and unconfined.’ And just as Allah has made the Prophet’s r chest expansive, He has made His Shar’ (Law) generous, tolerant, easy, and without difficulty or narrowness.” (Safwat at-Tafaseer, pp. 553-554).

Imam Al-Ghazali entitled his letter Sharh as-Sadr because properly preparing for death is a means of attaining that spiritual expansion, illumination, and comfort. May Allah make us among those who experience that state, and who ready and beautify themselves properly for the journey to His Divine Presence, Ameen.

Translator

May 2008

Cairo, Egypt
-~-

[I begin] with the name of Allah, Most Merciful, Most Loving. We rely on Him, and seek help from Him alone. All praise is due to Allah, and may blessings be upon the Messenger of Allah Muhammad, his family, and his companions one and all.

Allah the Exalted said,

أَفَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَى نُورٍ مِنْ رَبِّهِ فَوَيْلٌ لِلْقَاسِيَةِ قُلُوبُهُمْ مِنْ ذِكْرِ اللَّهِ أُولَئِكَ فِي ضَلَالٍ مُبِينٍ
“Is one whose chest Allah has opened to Islam [sharaha Allahu sadrahu] so that he has received light from his Lord (no better than one hard-hearted)?” (Az-Zumar v. 22)

The Messenger of Allah r was asked about sharh as-sadr and he said, “It is a light cast into the heart by which the chest is opened and expanded.”
He was asked, “Is there a way of recognizing one who possesses that light?”
He r responded, “Yes. [Such people can be recognized by their] indifference towards the abode of delusions [i.e., the life of this world], their constant turning towards the abode of eternity [the hereafter], and their preparation for death before it arrives.”
He was asked, “How does one prepare for death?”

He r said, “Those of you who remember it the most are the best prepared for it.”

-~-

You have asked – may Allah grant you success – about readiness for death, and the conditions and means [of attaining that spiritual state]. When is a servant (of God) ready for death? What should one strive to achieve so that he or she is fully prepared for this path?

Know that death is an expression used for the journey from this world to the Divine Presence, for to Allah is the ultimate return. Anyone traveling to a royal court is in need of three things for his journey: a severing of the ties that keep him from advancing; a preparation of provisions for the road; and an acceptable gift for the king, to present to him and by which to attain his pleasure. Similarly, the traveler journeying to the Divine Presence is in need of three things: preparation of his provisions, a cutting of ties, and the offering of a gift.

The traveler’s provision refers to a deep consciousness of God [taqwa]. Allah says, “…And take a provision with you for the journey, but the best of provisions is taqwa.” (Al-Baqara, v. 197)

The cutting of ties means a severing of the heart from the pleasures of this world. This is what was meant by the Prophet’s r words, “an indifference towards the abode of delusions”.

The gift to be presented to the King is love, the origin of which is in true gnosis [ma'rifah] and faith [iman].

We will explain these three essential matters in further detail.

1. Provisions for the Road:

There is no provision for the journey to the hereafter except taqwa. Taqwa means obeying the commandments of Allah Most High and avoiding that which He has prohibited to such an extent that one fulfills all of Allah’s commandments and remains far removed from all of His prohibitions.

If one has always done so, then this is a type of excellence and inner strength that is without equal. If, however, a person has some deficiencies in this matter, then he or she will not be ready [for the hereafter] except by rectifying them. This can be done by analyzing and reflecting on one’s state from when one first reached the age of legal responsibility [bulugh]. The servant must then busy himself with making up for what has passed, and seek to correct those matters in which one had erred.

In regards to the commandments of Allah, the servant should begin with the fundamental pillars of Islam, such as the ritual prayer, the poor-due and the pilgrimage. If one finds a shortcoming in his or her performance of one of these acts, one should seek to remove the burden of responsibility from oneself by making up for them. One should continue doing so until he or she is certain that no obligation remains undone.

As for the prohibitions, [they are of two types]. The first type is entirely related to the rights of Allah [and not the rights of other people], such as fornication, drinking alcohol, listening to musical instruments, and engaging in [other] forbidden acts. [Disobeying a prohibition of this type] can be remedied by sincerely repenting, feeling intense regret for the sin, seeking Allah’s forgiveness and pardon, and resolving strongly and with determination to never return to it again. [Know that] sincere repentance is a remedy for every sin, and a penitent person is like one who has not sinned at all.

The second type of prohibition is related to the rights of other servants, such as wronging someone in terms of wealth or reputation. [Violating a prohibition of this type] can be rectified by giving the oppressed person back his or her due right. The servant should seek to do this in all of one’s dealings with others, and should scrutinize personal relationships carefully [to make sure that one has not been unjust to others].

One should seek to liberate himself from others’ rights upon him by returning what is in one’s possession of their wealth, compensating for what one may have consumed from it, and making amends for backbiting or speaking ill of others. This type of harmful speech is a great wrong, and a person cannot be freed from it except by [seeking the pardon of] the oppressed. The servant must ask forgiveness from every person he has harmed in his life through backbiting or other hurtful words. If a person who has been wronged refuses, then one should be kind to him so that his heart will eventually lean towards forgiveness.

If the oppressed person passes away or becomes otherwise unreachable, the servant should increase in good deeds until he has performed an amount that he believes would be sufficient for the oppressed if it went to him on the Day of Judgment.

Know that sufficient provision for this journey is in obeying Allah’s commands, abstaining from His prohibitions, and striving to perform numerous extra good deeds. Good works are a means of elevating one’s spiritual rank. The more good deeds one performs, the more one increases in safety and faith.

In conclusion, provision for this journey consists of commission or omission of acts in accordance to Allah’s commands and prohibitions.

2. Severing the Ties that Prevent One from Advancing

A traveler may be tied down by his or her debtors, as if they were holding on to the very tails of his clothing and preventing him from moving towards his destination. In order to advance on his journey, the traveler must [free himself from them] and break all ties with them.

Similarly, the attachments that prevent one from journeying towards the hereafter are numerous. Yet all of them are connected to the love of this world, longing for it, and the inclination of the lower self towards it.

One who has no beloved in this world is completely ready for death. One who loves someone in this world, but finds that the love for Allah is stronger and more intense in his heart is also ready, though his level is not like that of the former.

A sign that a servant has true love for Allah is that he or she does not have any feeling of dislike towards death, no matter when it may come. An aversion to death is a sign that this world and one’s status in it is more beloved to a person [than meeting Allah in the hereafter]. One who dislikes death because he has not yet rectified the wrongs he has committed against others or overcome weaknesses within himself may be excused for his dislike, however, this servant cannot be considered ready [for the journey ahead]. One who is ready would have already exerted himself in these matters, and would not have left any task undone that would distract and busy his heart.

Disconnecting one’s heart from the life of this world is not fully achieved unless one also possesses a balanced character and a sound and upright heart. This occurs by purifying the heart from ostentation, envy, hatred, arrogance, and all of the negative qualities that we have mentioned in our work al-Muhlikaat (in the third section of Ihya Ulum ad-Din). These are the ailments of the heart [that must be cured], for an ill person is not one prepared for travel.

It is not a requirement that the servant be entirely free of these negative qualities, but that they remain weak inside a person and are not intensified by actions or words that are contrary to the path of God-consciousness. The Prophet r said: “The child of Adam will never be safe from three things: envy, fearing evil omens, and having bad opinions of others. I will inform you of a means of escaping from them. If you feel envious towards someone, do not seek to attain what he or she has. If you observe an omen said to be evil, continue without any change in your behavior. And if you think ill of someone, do not try to confirm your thoughts [by discussing them with others.]“

Thus removing these elements entirely from one’s inner self is not a necessary condition for being saved. It suffices that one does not manifest them by acting in accordance to them. A balanced character is what is really essential, and is what is meant by the expression khuluq al-hasan. One does not attain such character except through struggle, hard work, and recognition of the areas in which one has been self-deluded.

All of the [negative] qualities we have mentioned here are produced by love of this world. If a servant realizes that the hereafter is better and everlasting he or she would certainly prefer it over the life of this world. Such a realization is a fruit of this knowledge, and such knowledge is what comprises the branches of faith.

3. Presenting a Gift to Allah Most High

The gift [that a traveler to the hereafter should prepare to present to the Divine] is faith [iman] that engenders love for Allah Most High. We mean here by faith a gnosis [ma'rifa] that overwhelms the servant completely and overtakes his heart entirely, until it is as if the servant actually sees Him. Faith then becomes something vital to the heart, persistent and constant in it, to such an extent that nothing comes to the servant’s mind except Allah, neither in deeply-rooted thoughts nor in fleeting ones. [A constant awareness and focus on Allah, to the extent that not even a fleeting thought enters one's mind] is the highest state [of faith].

The first [and lowest] level of faith is like believing that someone named Zaid is inside a house because one has been told so by a person one trusts. The second level is like believing Zaid is inside because one hears the sound of his voice. The third [and highest level] is like actually seeing him. Each level produces an increased amount of happiness and delight [for the servant, as compared to the one lower than it]. These feelings cannot be precisely described [but can only be experienced with the heart]. Such are the varying degrees of faith.

As for the branches of faith, they are numerous, while its roots are three: to have belief in Allah, belief in the Last Day, and belief in the truthfulness of the Messenger of Allah r.

Complete faith in Allah includes belief in His attributes as they are elucidated in the Quran without being combined with innovations, uncertainty, wavering or doubt. One should believe that He has perfect knowledge and absolute ability, that His will is always realized and effectual [with no exceptions],and one should affirm with certainty whatever one can of His noble attributes.
One should believe in regards to the Last Day that one will be recompensed in accordance to one’s actions, rewarded for obedience [to Allah] and punished for disobedience. [If one understands and believes this,] then this suffices for the servant, and it is not obligatory upon him or her to know more details [of the Day of Judgment than this].

One should believe that the Messenger of Allah r was truthful in everything that he taught. If one believes in this, even if one does not know his r teachings in detail other than what is obligatory, it suffices for the servant.

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This is what it means to prepare for death; and Allah grants success to those who seek to ready themselves [for the journey ahead].

To Allah belongs success and protection. All praise is due to Allah in the beginning and the end, and may peace and blessings be upon the Noble Messenger Muhammad, his family and companions.

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This letter was completed by Allah’s help and good favor, and may blessings be upon Muhammad and his family.

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“In fact, for most of its history, Islamic law offered the most liberal and humane legal principles available anywhere in the world. Today, when we invoke the harsh punishments prescribed by Shariah for a handful of offenses, we rarely acknowledge the high standards of proof necessary for their implementation.”

“It sometimes seems as if we need Shariah as Westerners have long needed Islam: as a canvas on which to project our ideas of the horrible, and as a foil to make us look good.

“Shariah, properly understood, is not just a set of legal rules. To believing Muslims, it is something deeper and higher, infused with moral and metaphysical purpose. At its core, Shariah represents the idea that all human beings — and all human governments — are subject to justice under the law. In fact, “Shariah” is not the word traditionally used in Arabic to refer to the processes of Islamic legal reasoning or the rulings produced through it: that word is fiqh , meaning something like Islamic jurisprudence. The word “Shariah” connotes a connection to the divine, a set of unchanging beliefs and principles that order life in accordance with God’s will.”

“Shariah was, for more than a thousand years, subject to a version of the rule of law. And as a rule-of-law government, the traditional Islamic state had an advantage that has been lost in the dictatorships and autocratic monarchies that have governed so much of the Muslim world for the last century. Islamic government was legitimate, in the dual sense that it generally respected the individual legal rights of its subjects and was seen by them as doing so.”

The Core Principles of the Shariah to Muslims:

1. Rabbaniya [The law is based on a connection with the Creator]
The evidence:

The statement of Allah, “And be rabbaniyin [men of God].”

2. Comprehensive
The evidence:

The large number of verse of Qu’ran and Hadith that illustrate the comprehensive nature of Shari’ah. In addition, most books of fiqh are not regulated to acts of worship but the greater body of legal work is dedicated to the daily interactions that take between people.

3. Balanced and Moderate
The evidence:

The statement of Allah, “And thus We have made you a balanced nation.”

4. Current and Practical
The Evidence:

The hadith of the Prophet [may Allah’s peace and blessings be upon him], “Oh ‘Aiesha if it wasn’t that your people [the Qureish] had not just recently accepted Islam, I would order the K’aba to be torn down and built on the foundations of Ibrahim.”

5. Universal
The evidence:

The statement of Allah, “Say Oh Mankind I’m the messenger of Allah sent to you, all of you!”

Now drink from Surah al-Kahaf:

This important principle is found acted upon by al-Khadar in the 18th chapter of the Qur’an when he explains the mysteries of things to Mosa [may Allah’s peace and blessings be upon him].

The Qur’an states:

“As for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind [bad translation her wara means in front] them a king who seized every boat by force. (79) And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them: (80) So we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion. (81) And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord.”

Ibn al-Qayyim notes that when al-Khadar was talking about the boat he said,”I wished that I should damage it” because such damage, at least apparently, was something bad. While discussing the killing of the boy al-Khadar states, “So we desired” also because killing, apparently,  is something evil. However, when talking about rebuilding the wall for the orphans he said, “So your Lord desired.” Here goodness is mentioned in direct connection with “Your Lord” because building such a wall is a virtuous deed about which non-would doubt.

Ibn al-Qayyim states that although all of them were good, al-Khadar only mentioned his Lord when it came to something clearly benefical and good [rebuilding the wall]. However, one should note that al-Khadar ended his discussion by saying about all of these events, “And I did not do it of my own accord.” Reflect!

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Islam, unlike other religions is an attributive title. Anyone who possesses this attribute, whatever race, community, country or group he belongs to, is a Muslim. According to the Qur’an (the Holy Book of the Muslims), among every people and in all ages there have been good and righteous people who possessed this attribute — and all of them were and are Muslims. Thus, Islam has nothing to do with one’s race or lineage, it is a set of qualities, characteristics, traits which is open to and accessible to everyone.

Understanding Islam | A modus operandi

Islam stands for “a commitment to surrender one’s will to the Will of God” and thus to be at peace with the Creator and with all that has been created by Him. It is through submission to the Will of God that peace is brought about. Harmonization of man’s will with the Will of God leads to the harmonization of different spheres of life under an all-embracing ideal. There is unity of life and unity of the source of guidance. As God is One and Indivisible, so is life and our human personality. Each aspect of life is inseparable from the other. Each and every act becomes related to God and His guidance. Every human activity is given a transcendent dimension; it becomes sacred and meaningful and goal-centred.

Everyone can see that we live in an orderly universe, where everything is assigned a place in a grand scheme. The moon, the stars and all the heavenly bodies are knit together in a magnificent system. They follow unalterable laws and make not even the slightest deviation from their ordained courses. Similarly, everything in the world, from the minute whirling electron to the mighty nebulae, invariably follows its own laws. Matter, energy and life — all obey their laws and grow and change and live and die in accordance with those laws. Even in the human world the laws of nature are paramount. Man’s birth, growth and life are all regulated by a set of biological laws. He derives sustenance from nature in accordance with an unalterable law. All the organs of his body from the smallest tissues to the heart and the brain, are governed by the laws prescribed for them. In short, ours is a law-governed universe and everything in it is following the course that has been ordained for it.

This powerful, all-pervasive law, which governs all that comprises the universe, from the tiniest specks of dust to the magnificent galaxies of the heavens, is the law of God, the Creator and Ruler of the universe. As the whole of creation obeys the law of God, the whole universe, therefore, literally follows the religion of Islam — for Islam signifies nothing but obedience and submission to Allah, the Lord of the Universe. The sun, the moon, the earth and all other heavenly bodies are thus ‘Muslim’. So are the air, water, heat, stones, trees and animals. Everything in the universe is ‘Muslim’ for it obeys God by submission to His laws. Even a man who refuses to believe in God, or offers his worship to someone other than Allah, has necessarily to be a ‘Muslim’ as far as his existence is concerned.

For his entire life, from the embryonic stage to the body’s dissolution into dust after death, every tissue of his muscles and every limb of his body follow the course prescribed by God’s law. His very tongue, which, on account of his ignorance advocates the denial of God or professes multiple deities, is in its very nature ‘Muslim’. His head which he want only bows to others besides Allah is born ‘Muslim’. His heart, which, through his lack of true knowledge, cherishes love and reverence for others, is ‘Muslim’ by intuition. These are all obedient to the Divine Law, and their functions and movements are governed by the injunctions of that law alone.

Let us now examine the situation from a different angle. Man is so constituted that there are two distinct spheres of his activity. One is the sphere in which he finds himself totally regulated by the Divine Law. Like other creatures, he is completely caught in the grip of the physical laws of nature and is bound to follow them. But there is another sphere of his activity. He has been endowed with reason and intellect. He has the power to think and form judgments, to choose and reject, to approve and spurn. He is free to adopt whatever course of life he chooses. He can embrace any faith, and live by any ideology he likes. He may prepare his own code of conduct or accept one formulated by others. Unlike other creatures, he has been given freedom of thought, choice and action. In short, man has been bestowed with free will.

Both these aspects co-exist side by side in man’s life.

In the first he, like all other creatures, is a born Muslim, invariably obeying the injunctions of God, and is bound to remain one. As far as the second aspect is concerned, he is free to become or not to become a Muslim. It is the way a person exercises this freedom, which divides mankind into two groups: believers and non-believers. An individual, who chooses to acknowledge his Creator, accepts Him as his real Master, honestly and scrupulously submits to His laws and injunctions and follows the code. He has achieved completeness in his Islam by consciously deciding to obey God in the domain in which he was endowed with freedom of choice. He is a perfect Muslim: his submission of his entire self to the will of Allah is Islam and nothing but Islam.

He has now consciously submitted to Him Whom he had already been unconsciously obeying. He has now willingly offered obedience to the Master Whom he already owed obedience to involuntarily. His knowledge is now real for he has acknowledged the Being Who endowed him with the power to learn and to know. Now his reason and judgement are set on an even keel — for he has rightly decided to obey the Being Who bestowed upon him the faculty of thinking and judging. His tongue is also truthful for it expresses its belief in the Lord who gave it the faculty of speech. Now the whole of his existence is an embodiment of truth for, in all spheres of life, he voluntarily as well as involuntarily obeys the laws of One God — the Lord of the Universe. Now he is at peace with the whole universe for he worships Him Whom the whole universe worships. Such a man is God’s vice-regent on earth. The whole world is for him and he is for God.

 “Say: ‘Oh Mankind/Oh People! I am the Messenger of God to you all’” (7:158)

 The simple phrase “ilaykum jamee’a”, which indicates “all of you, together”, shows the collective and comprehensive nature of the Prophethood. His message was for every single segment of humanity – every corner, every nation, and every tribe. Practically, we should take this to mean that no segment of society around us should remain untouched by the call. No person uneducated, no one unaffected.

This does not mean that Islam should ever force itself upon a human being, for such a person’s Islam is not accepted anyways. As the ‘ulama (scholars) have stated, Tasqeeq-bil-Qalb – of the Affirmation of the Heart – is a MUST for any person’s Islam to be accepted. This is further supported by the Quranic verses:

 “Let there be no compulsion in religion. Truth has been made clear from error. Whoever rejects false worship and believes in Allah has grasped the most trustworthy handhold that never breaks. And Allah hears and knows all things.” [Sûrah al-Baqarah: 256]

 “If it had been your Lord’s will, all of the people on Earth would have believed. Would you then compel the people so to have them believe?” [Sûrah Yûnus: 99]

 “So if they dispute with you, say ‘I have submitted my whole self to Allah, and so have those who follow me.’ And say to the People of the Scripture and to the unlearned: ‘Do you also submit yourselves?’ If they do, then they are on right guidance. But if they turn away, your duty is only to convey the Message. And in Allah’s sight are all of His servants.” [Sûrah Âl `Imrân: 20]

 “The Messenger’s duty is but to proclaim the Message.” [Sûrah al-Mâ’idah: 99]

This removes any notion of forced conversion – as such conversion means nothing in Islam and has no basis.¹

 
What we refer to rather, is that the Muslims are collectively obligated to provide clear access to the message of Islam for anyone who seeks to know it, and see to gradual attempt reform of sciety by:

assisting its downtrodden

improving the spread of beneficial knowledge

by helping its environment

by improving its social relations

working politically towards a just government

strengthening the ties of family and supporting its status

protecting its youth from dangers physical and social -

These effects, should radiate as a beacon of light throughout any society in which Muslims are present by virtue of their existence there.

Let us look into the Quran, the Book brought by this Messenger of God to Mankind, and see the signs that are mentioned in it as lessons for us, as to how comprehensive and complete our method should be. There are many Muslims who shun Islamic Work done in one way or another, deeming it to be un-Islamic because it does not fit their narrow, sometimes culturally biased view of what Islam came to do.

 God says: “O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings, and Warner; And as one who invites to Allah’s (grace) by His leave, and as a lamp spreading light.” (33:45-46)

 Anyone who wishes to follow the Sunnah of Rasulullah (swt), should strive to imitate these qualities and roles of his – for what greater Sunnah is there than the role for which he was sent? Muslims are to be witnesses to the people, bearers of glad tidings, warners, and invite to the way of God, and should be as lamps spreading light in the society.

 The Various Methods of Islamic Work:

Publicly Calling to Islam Through Speech:
Though this is the mission of all Prophets, there is one who’s persistence is especially highlighted in the Quran. The Prophet Noah:

 He said: “O my Lord! Verily, I have called my people night and day, but all my calling added nothing but to their flight from the truth. Verily! Every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments, and persisted (in their refusal), and magnified themselves in pride. Then verily, I called to them openly (aloud); then verily, I proclaimed to them in public, and I have appealed to them in private, I said to them: ‘Ask forgiveness from your Lord, Verily, He is Oft Forgiving; He will send rain to you in abundance, and give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.”

What is the matter with you, that you fear not Allah (His Punishment), and you hope not for reward from Allah or you believe not in His Oneness
(71:5-13 Quran)

 So for anyone who would doubt the importance of calling to Islam in any society, let them ask themselves why Allah (swt) put this story in the Quran. For anyone who says that such Da’wah will be fruitless in a society in the West, let them say such words to the thousands of Muslims who converted to Islam. For anyone who says that the job is too difficult to be fruitful, let them look at the persistence of Noah.

 Establishing Avenues of Literary and Written Da’wah

 (Solomon) said: “We shall see whether you speak the truth or you are one of the liars. Go with this letter of mine, and deliver it to them, then draw back from them, and see what answer they return.”

She said: “O chiefs! Verily! Here is a delivered to me a noble letter. Verily! It is from Solomon and verily! It (reads): ‘In the Name of Allah, the Most Beneficent, the Most Merciful; Be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission).”

We see clearly that the practice of writing and establishing literary strength in order to spread the message of Islam and call people to Good, is encouraged not only since the time of the Prophet (saw) writing letters to kings and emperors, but from the time of Sulaiman (as) himself, writing to the Queen of Sheba. This should encourage to support our scholars and institutions with strong online presences and to translate their works into English.

 Striving for Just Government For All People When Living In A Non-Muslim State and Participating in the Political Process To Establish Fairness and Justice

 Joseph said: “Set me over the store houses of the land; I will indeed guard them with full knowledge.” (12:55)

 We know for a fact that the King of Egypt, and the people of Egypt were pagans in their religion. They worshipped their king, as well as the stars and planets, and Egyptian mythology offers us clear indications of how far away they were from worshipping One God. Yet, we see Yusuf (as) asking for a position to protect the storehouses and the treasuries of their nation, and promises to protect them.

 Through control of the treasury, Yusuf could ensure that Justice was protected, and that the grain of Egypt would be distributed fairly among the rich and the poor. Yusuf, being a Prophet of Allah, was not swayed by the idea that this was a nation of pagans to abandon these people. Rather, he knew that the poor could easily be oppressed during the years of drought which Egypt would undergo. He wanted to protect the poor from the upper-class hoarders and ensure that all had equitable access to the grain.

 Through justice and fairness, his call to Tawhid (worshipping One God) could be further established in the land, and people would be more prone to hearing what it is he had to say of their own free will, if he worked for their welfare.

 Striving For Economic and Financial Equity for All People

 Joseph said: “Set me over the store houses of the land; I will indeed guard them with full knowledge.” (12:55)

 We repeat this example because we not only take a lesson of political activism from Yusuf, but also, striving for economic and financial equity and fairness. This has been sufficiently explained above, but it should be recognized as a separate lesson of the verse.

 Calling to Family Values and Strengthening the Family

 And We have enjoined on man to be good to his parents: in difficulty upon difficulty did his mother bear him, and in two years was his weaning: (hear the command), “Show gratitude to Me and to your parents: to Me is (your final) Goal. (31:17)

 One should notice that not only has Allah (swt) enjoined this directly upon human beings in the Quran, and through the commands of His Prophet (saw), but then Allah (swt) TELLS US again that he has enjoined this duty to honor our parents upon us.

 Think about what this means. There is a difference from simply commanding something. But to command something, and then also to explicitly remind the slave of this command, and providing an additional reason why this command must be fulfilled! SubhanAllah. Such a command must then form a core part of any Islamic effort that is undertaken to benefit a society.

 Using Modern Technologies and Resources Which God Grants Humanity – To Bring About Benefit and Prevent Harm

 We had blessed David with a great bounty from Ourself. “O mountains, join with him in glorification,” and (the same Command We gave to) the birds. We made iron soft for him, saying, “Make coats of mail and set the rings in proper measure. (O people of David,) “Do good works: surely I see whatever you do.”

The scholars have a few interpretations on what it means for Iron to have been made soft for David – on whether it was made soft for him in his hand as a miracle, or if there was a source of molten metal that was given to him.

 Regardless, David was ordered to take this resource, and use it, by making chain mail and setting rings in proper measure. To set metal into measured rings takes effort, research, measurement, and patience. This order to David is a reminder that is incumbent upon the servants of God to constantly put forth effort in taking the resources and technologies which we are granted, and to put effort and learning into them to bring benefit.

 We will end the first part here. InshAllah we will continue with the second part in a few days.

 Abdul Sattar

¹Sheikh Sâmî al-Mâjid – “Let There Be No Compulsion in Religion”
http://www.islamtoday.net/english/showme2.cfm?cat_id=29&sub_cat_id=607

Dr. Salah al-Zaidan is currently my teacher in Usol al-Fiqh. Since we are studying a classic text, the Minhaj of al-Baydawi and the class is two hours long, the sheikh likes to take breaks in between heavier points and give us small reminders about Allah and the Hereafter.

Today, during one of our breaks, he told us the following story :

“When I was a young boy I used to wear the Azhari dress with the red hat and all. I used to walk the streets of Mansorah following my father around in that dress mashallah. Once I was walking behind my father in my Azhari dress and some girls started to flirt with me! I was shocked and couldn’t believe that they would be trying to flirt with a JR. Sheikh! I told my father and he responded by saying, “That is the beauty of Ta’ah [the light that Allah blesses those who serve Him with].”

You know young brothers that is the truth. There are two types of beauty, the false one and the one related to serving Allah. Thus, when one worships Allah, serves Him with a pure heart and struggles against his soul, Allah beautifies that person with His light .

An Amazing Lesson from Sura Yusuf :

For that reason, young brothers, when Yusuf, after all the tests he went through was presented in front of that group of women they said what? What did they say? They said, “This is not a man! This is a noble Angel!” Allah….Allah do you know why? Because after going through those tests, fighting his soul and worshiping Allah he drew closer to Allah. Thus, his nature moved from that of a lowly human state to that of the angels! Thus, his beauty was not like that of a lowly model, singer or start. His beauty was like that of those who worship Allah day and night. Think about this ya awlad yarhamakumulllah.”

Hassan al-Basri was asked, “Why are those people who pray the night prayer so beautiful?” He responded, “Because Allah beautifies them with His light while others are sleeping in the dark.”

I’m not doing a service to the beauty of Sh. Salah’s words. However, it was really a special moment and one that, I hope, I will remember for many years to come. May Allah preserve Sh. Salah, bless him and raise his ranks.

suhaibwebb

“Every action committed by the recognized people of tasawwuf, such as Junaid, and others like him, is not free [from examination]. Regarding those [acts of theirs] whose origins are established by the Sacred Law, then they were its successors just like the Companions [may Allah be pleased with them] and their students. If there is no basis found in the Sacred Law [regarding an action of theirs], then it is not to be acted upon, because the Sunna is proof upon the entire Ummah and no one’s actions from this Ummah represent a proof against the Sunna.

This is because the Sunna is protected from error and its companion [the Prophet whom upon be Allah’s peace and blessings] was infallible while the rest of the Umma’s infallibility was not established except in the case of a unanimous agreement [Ijm’a] in which case such an agreement represents a [sound] legal evidence.

The Sufis and the Scholars of Ijtihad are like others in that their infallibility was not affirmed. Therefore, it is probable that they would fall into error, forget, or fall into major or minor, acts of disobedience. Just as it is plausible that they would fall into forbidden, or disliked, acts of innovation. For this reason the scholars coined: “Every one’s statements can be accepted or rejected except for the Prophet [may the peace and blessings of Allah be upon him].”

This was affirmed by Imam al-Qushayri [may Allah have mercy upon him] who was asked, “Are the Awliyah infallible?” He responded, “If it is the obligatory infallibility [like that of the Prophets may Allah be pleased with them] then no. However, if what is meant is the protected type of infalibility guided by Allah from sins and falling into evil] and from time to time there are slip ups and falling into the prohibited, then there is no problem attributing this ascription to them.”

Commenting on this Sidi Zaruq wrote,

“Therefore, as it is probable for others to fall into acts of innovation, then the same can also be said of the wali. Thus, what is obligatory upon us is to stop [without a second thought] and follow the one protected from any errors[the Prophet may the peace and blessings of Allah be upon him], and to stop from following the one who was not protected from falling into errors if there appears in following him problems.

What the scholars brought must be placed before the Book [the Quran] and the Sunna. What they [the Book and the Sunna] deem acceptable, we accept, and what they reject we reject. If one comes to us from the people of ecstasy, perception with a heightened state of knowledge and awareness, he is to be subjected to the Book [the Quran] and the Sunna. If they affirm what he brings, then he is correct. If not, then he is wrong.”

Abridged from Qaw’id al-Tahdith min fan ‘ulom al-Hadith of Sh. Qassimi

www.thetranslators.com

Imam Ibn Taymiyyah¹ (May Allah have mercy upon him) said:²

The Ruling:

“It is not allowed to declare any Muslim an apostate for a sin he committed, or a mistake he made. Such as, an error related to differences surrounding issues of Ijtihad.³ Allah says in His noble book, “Forgive us our Lord. And to You is the final return.”⁴ It is related in the ((al-Sahih))⁵: that Allah (may He be exalted) answered this supplication and forgave the believers for any mistakes they committed.

The Khawarij

Thus, the heretical khawarij, who the Prophet (sa) ordered to be killed, were eventually put to death by the Leader of the Believers, Ali in Abi Talib (may Allah be pleased with him), and the scholars from the Companions (may Allah be pleased with them) and their students (tabi’in) agreed (with Sayidna Ali) on this issue. However, Ali ibn Abi Talib, S’ad ibn Abi Waqas and others form the Companions (may Allah be pleased with them) did not declare the khawarij as apostates, and even though they exercised capital punishment on them, they still considered them as Muslims. For that reason Ali (and the others) did move towards killing the khawarij until they had committed mass murder and ravaged the wealth of the Muslim community.”⁶ Thus, they were killed, not because they were considered apostates, but because of their rebellion against the state and the carnage that took place because of them.⁷

The Reason

Thus, if this was the case of those who’s misguidance had been firmly established by the texts and scholarly consensus and still (even after that) they were not declared as apostates (by the Companions and their students), then what (do we say) of those (groups) from the Muslim who differ regarding issues in which arriving at an exact truth is very difficult?⁸ Therefore, it is not allowable for any of these groups (those who differ on such issues) to declare each other as apostates, nor to declare the spilling of the others blood, or the taking of the others property, permissible even if the innovation (of one of the parties) is clearly established. And, most of the time, both parties are ignorant regarding what they differ over.”⁹

We ask Allah to for His assistance, mercy and to unite our hearts.

TheTranslators 2007

Footnotes

¹ D. 728 A.H

² See Majmo’ al-fatawa 3:272-288

³ It is reported form a large number of early scholars that they used to say, “Indeed matters of Ijtihad (if differences exist) should not be rejected with the hand. And it is not for anyone to force others to follow his opinion. However, what is allowable is a discussion in which each party present’s knowledge based proofs. Thus, for the one who the correctness of one group becomes apparent, then there is no harm in following that group. And for the one who the second groups stance seems more correct, then there is no harm in following that as well.”

⁴ Quran 2/286

⁵ Meaning Sahih Muslim, vol.2 pg (s). 145-146 in Imam al-Nawawi’s (may Allah be pleased with him) explanation.

⁶ The point here is that they were not killed because of the heretical ideas, but because of the crimes they committed such as: mass murder and wide spread theft.

⁷ For that reason the funeral prayers were offered for the khawarij, their properties where not taken and their inheritance was distibuted.

⁸ Meaning an issue where the law permits multiple possibilities regarding interpretation (Ijtihad)

⁹ One only has to look at the different Muslim on-line forums to see this. Arguments and accusations are made with very little adab or regard for the rules of engagement let alone having competency regarding the subject matter.

Praying Qiyaam

It is recommended to make a long Qiyaam prayer during the nights on which Laylat ul-Qadr could fall. This is indicated in many hadeeths, such as the following:

Abu Tharr (radhiallahu `anhu) relates:

“We fasted with Allah’s Messenger (sallallahu `alayhi wa sallam) in Ramadaan. He did not lead us (in qiyaam) at all until there were seven (nights of Ramadaan) left. Then he stood with us (that night – in prayer) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night had passed. So we said, ‘Allah’s Messenger! Wouldn’t you pray with us the whole night?’ He replied:

‘Whoever stands in prayer with the imaam until he (the imaam) concludes the prayer, it is recorded for him that he prayed the whole night.’…” [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmithi (who authenticated it), an-Nasa'i, Ibn Majah, at-Tahawi (in Sharhu Ma`an il-Athar, Ibn Nasr, al-Faryabi, and al-Bayhaqi. Their isnad is authentic.]

[Point of benefit: Abu Dawud mentioned: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyaam) with the imaam and to pray witr with him as well, for the Prophet (sallallahu `alayhi wa sallam) said: "When a man prays with the imaam until he concludes, it is recorded that he prayed the rest of that night." [Masaa'il]]

Abu Hurayrah (radhiallahu `anhu) narrated that the Messenger (sallallahu `alayhi wa sallam) said:

“Whoever stands (in qiyaam) in Laylat ul-Qadr [and it is facilitated for him] out of faith and expectation (of Allah’s reward), will have all of his previous sins forgiven.” [Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of `Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]

Making Supplications

It is also recommended to make extensive supplication on this night. `A’ishah (radhiallahu `anha) reported that she asked Allah’s Messenger (sallallahu `alayhi wa sallam), “O Messenger of Allah! If I knew which night is Laylat ul-Qadr, what should I say during it?” And he instructed her to say:

“Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee – O Allah! You are forgiving, and you love forgiveness. So forgive me.” [Recorded by Ahmad, Ibn Majah, and at-Tirmithi. Verified to be authentic by Al-Albani]

Abandoning Worldly Pleasures for the Sake of Worship

It is further recommended to spend more time in worship during the nights on which Laylat ul-Qadr is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah. `A’ishah (radhiallahu `anha) reported:

“When the (last) ten started, the Prophet (sallallahu `alayhi wa sallam) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family.” [Al-Bukhari and Muslim]

And she said:

“Allah’s Messenger (sallallahu `alayhi wa sallam) used to exert more (in worship) on the last ten than on other nights.” [Muslim]