Irtiza Hasan and Zainab bint Younus share a (belated) Ramadan Mubarak with the MuslimMatters family, sharing their own traditions and reflections on how to spend this Ramadan. And, how do we avoid fundraising fatigue and donation rotations?

Between work and school, family and taraweeh, juggling iftar dawats and squeezing in personal worship… how have you all been managing this Ramadan? What Ramadan scheduling hacks do you utilize?

Related:

The MuslimMatters Ramadan Podcast Playlist 2025

The post [Podcast] A Belated Ramadan Mubarak! appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12

Transcript

We begin by praising Allah Subhanahu Wa Ta’ala. We thank Him, We acknowledge that He is the only one worthy and deserving of all praise and thanks, and we ask Him to shower His most complete and abundant blessings and protection upon His noble Prophet Muhammad ﷺ, upon his noble family, upon his shining companions, and upon all of those that follow them until the end of time. We ask Allah to include us from among them. We ask Allah to teach us what will benefit us, to guide us through what He has taught us, and to increase us in knowledge and accepted actions. 

 In our 13th session, we are looking at the 13th Juz of the Qur’an, which contains the end of Surah Yusuf (Chapter 12), the entirety of Surah Ar-Ra’d (Chapter 13), and the entirety of Surah Ibrahim (Chapter 14). At the beginning of Surah Ibrahim and at the end of Surah Ibrahim, Allah subhanahu wa ta’ala touches on a very important quality: the mindset and action of a believer. Allah Subhanahu Wa Ta’ala says on the tongue of Prophet Musa Alayhi Salam, on the tongue of Prophet Moses. May God bless him and honor his legacy. 

Remember when your Lord had proclaimed and given the announcement: 

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌۭ  

And ˹remember˺ when your Lord proclaimed, ‘If you are grateful, I will certainly give you more. But if you are ungrateful, surely My punishment is severe.’” (Quran 14:7) 

 Meaning, Allah is saying, “If you are grateful to me, if you show appreciation, if you give thanks, then I will increase you; I will surely, absolutely, without a shadow of a doubt, increase you. And if you are ungrateful, then know that without a doubt my punishment is extremely painful.

Very beautifully, Allah Subhanahu Wa Ta’ala says, “If you are grateful”, which is a generic statement. Allah doesn’t mention for what or to who. And then, on top of that, He says, “For sure, I will absolutely’; He makes it a very definitive statement, “I will increase you, I will give you more. But then Allah warns: If you are ungrateful, then know that my punishment is very severe. Allah doesn’t say, ‘I will punish you Allah says that know that my punishment is very severe may very well come.  

 At the end of Surah Ibrahim, Allah Subhanahu Wa Ta’ala again makes a very important, beautiful point pertaining to gratitude. Allah He says before even mentioning gratitude, that He, Allah, has already given you everything that you’ve asked Him for, whatever you asked Him, He’s given it.   

There may be some things that I you haven’t gotten. Allah, in His own wisdom, knows when and why to give and not to give. Maybe it’s due to our own deficiencies, because it’s bad for us, or maybe because there’s something better He’s trying to save for us. 

 But from the generic method, the fact that we are alive, we’re breathing, we have, we can see, we can hear-this, that we’re Muslim-He’s given us more than we can imagine. And then He continues: 

وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِن تَعُدُّوا۟ نِعْمَتَ ٱللَّهِ لَا تُحْصُوهَآ ۗ إِنَّ ٱلْإِنسَـٰنَ لَظَلُومٌۭ كَفَّارٌۭ  

If you tried to count Allah’s blessings, you would never be able to number them. (Quran 14:34) 

And then He continues. If you were to try and count, enumerate, list the blessings of Allah, the favors and gifts of Allah, you would never be able to count them. You would never be able to enumerate them. You would never be able to quantify or account for them both in terms of quantity and complexity. 

If I were to think that I can feel from my hands and each, I have eyes that can see, and I can see so many colors and things, I can smell so many things, I can taste so many things, if I was to count how many things I can do, I wouldn’t be able to, let alone be grateful for the complexity for a single follicle of hair that I have on any part of my body. Those follicles came from cells that were grown and developed, which came from the sperm and egg cell that were from my parents. Then, where did those cells come from? Allah subhanahu wa ta’ala created them from my parents, and where did my parents come from. Each one of them came from their own two parents and it goes on. I would have to go back to the creation of prophet Adam, our forefather. Adam alayhi salam (may Allah honor and preserve his legacy.

This is to be grateful for just a single follicle of hair.  

Then Allah comments, that humans are extremely oppressive. They are extremely ungrateful and or disobedient. It is very beautiful that Allah subhanahu wa ta’ala mentions and highlights gratitude in the surah that He names after or that is given the name of Ibrahim because Allah subhanahu wa ta’ala He speaks elsewhere about Ibrahim alayhi salam, that if prophet Abraham, may God honor and preserve his legacy, he was grateful, he was appreciative for the blessings of Allah. He was grateful for the blessings that Allah subhanahu wa ta’ala had given him.  

This could mean either for some blessings or even the smallest of blessings that Ibrahim alayhi salam was able to come close to fulfilling real gratitude for even one, two, or three blessings. That isn’t to belittle his status though. That is to elevate his status; that you and I, if we were to be grateful for that one follicle of hair, we wouldn’t actually be able to be grateful for it. 

 And Allah is saying in the meaning of, He was grateful for some blessings. That yes, Ibrahim was actually grateful for some of those blessings. Or you can understand to be that he was grateful for the smallest of blessings, the tiniest of blessings. For example, this includes being grateful for the coolness of water on a warm day, the touch of a loved one, all these little things. Just say thank you, Allah, not when I get a million dollars or just when life’s good. But being grateful for those small, tiny, little things. And how great and powerful and amazing of a statement is the phrase that the Qur’an literally begins with Alhamdulillah: complete gratitude and compliments belong to Allah, the biggest thank you, the most beautiful praise belongs to Allah subhanahu wa ta’ala, who is our Lord, our Master, our Creator.  

 This is a time for us to always think and reflect: am I grateful and appreciative of the blessings Allah subhanahu wa ta’ala has given me? Do I thank Allah? Do I appreciate Allah? How do I respond to these gifts from Allah subhanahu wa ta’ala? Am I thankful? And from one perspective, not that we should be selfish, but if I want to be selfish, it’s only going to come and benefit me. If I’m grateful, Allah will give me more. If I’m grateful, Allah will reward me. If I’m grateful, I will get an eternity in paradise, let alone what I will get in this life from Allah.  

 There’s a story that’s mentioned that a shaykh, a teacher, was teaching one of his students. There are a handful of adhkar, remembrances of Allah, like subhanallah (Oh Allah! You are so perfect); alhamdulillah (thank you, Allah); Allahu akbar (Allah you are far greater and more supreme).   

And the student went through this spiritual exercise remembering Allah, doing this series of litanies and praises. And after he thinks, “I’m the same. Nothing really has changed. I don’t find anything different.” The shaykh, the teacher, responded, “You should be grateful that you are able to have a habit and a routine of remembering and mentioning Allah.” Meaning, if I’m grateful for Allah I’m a Muslim, I may not be the best Muslim, not that I should be okay with that, but I should try and be better, but Allah, thank you that at least right now.  

 I say la ilaha illallah, like I’m not someone who is on the brink of saying la ilaha illallah or hates la ilaha illallah. Rather Allah, I say it right now. That’s such a huge blessing that it can save me from an eternity in the fire of hell.  

The post IOK Ramadan 2025: Gratitude | Sh Mudassir Mayet appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~34 minutes

Learning Objectives

• Understand the concept of taqwa (consciousness of Allah) and its significance in private and public acts of worship.
• Learn how to structure daily worship routines using morning and evening adhkar (litanies) as recommended by Islamic scholars.
• Explore the transformative power of aligning intentions with Allah’s pleasure, turning daily responsibilities into acts of worship.
• Memorize key supplications like Sayyidul Istighfar and morning and evening adhkar to incorporate into daily practice.
• Recognize the importance of repentance (tawbah) in cleansing the heart and seeking Allah’s forgiveness.
• Analyze the Prophet Muhammad’s (peace be upon him) teachings on prioritizing Allah’s approval over societal expectations.
• Appreciate the diversity of acts of worship and the need to balance them to avoid spiritual fatigue.
• Reflect on the practical examples of taqwa demonstrated by the Prophet (peace be upon him) and his companions in their public and private lives.
• Apply the principles of taqwa to real-life scenarios, including managing responsibilities like caregiving and household duties.
• Embrace a mindset of gratitude, contentment, and patience in the face of life’s challenges, inspired by the lives of previous generations.

Class Summary Understanding Taqwa: A Lifelong Shield

Taqwa—a constant awareness of Allah—is the foundation of a successful life in both this world and the hereafter. It’s not limited to worship in public spaces but is deeply rooted in private moments when no one else is watching. As the Prophet Muhammad (peace be upon him) taught, “Fear Allah wherever you are.” True taqwa requires aligning your actions, intentions, and behaviors with the recognition that Allah sees all.

Daily Worship: Structuring Your Time

Imam Ibn Qudamah, in Muqtasir Minhaj Al-Qasidin, outlines practical ways to incorporate worship into your daily life:

• Morning Litanies (Adhkar): Between fajr and sunrise, engage in dhikr like “Alhamdulillahi alladhi ahyana ba’dama amatana wa ilayhi nushur” (All praise is due to Allah, who gave us life after causing us to die).
• Evening Dhikr: Similar to the morning, these litanies include praising Allah’s sovereignty and seeking His protection.
• Diverse Acts of Worship: Avoid monotony by balancing Quran recitation, salah, dhikr, and other forms of remembrance throughout the day and night.

The key is consistency. Even small acts, done regularly, hold immense spiritual value.

Repentance and Accountability

No one is free from mistakes, but tawbah (repentance) offers a powerful way to return to Allah. Acknowledging one’s sins and seeking forgiveness with sincerity cleanses the heart. The Sayyidul Istighfar (Master Supplication for Forgiveness) is an excellent daily practice:

“O Allah, You are my Lord. There is no deity but You. You created me, and I am Your servant. I uphold Your covenant as much as I can. I seek refuge with You from the evil I have committed. I admit Your blessings upon me, and I admit my sins. So forgive me, for no one forgives sins except You.”

Balancing Worship with Responsibilities

Not everyone has the luxury of uninterrupted worship time, especially caregivers, parents, or those with demanding jobs. However, daily tasks can become acts of worship when done with the intention to please Allah. The Prophet (peace be upon him) reassured a woman who felt men had more opportunities for reward, saying that managing her home with sincerity would earn her the same blessings.

Prioritizing Allah’s Pleasure

The Prophet (peace be upon him) taught: “Whoever seeks to please Allah, even if it displeases people, Allah will make those people pleased with him.” Striving for Allah’s approval above all brings harmony and fulfillment. On the other hand, seeking people’s approval at the expense of Allah’s displeasure leads to spiritual and social discord.

Key Takeaways for Everyday Life

1. Start Each Day with Dhikr: Incorporate structured litanies to begin and end your day in Allah’s remembrance.
2. Diversify Worship: Avoid fatigue by alternating between Quran recitation, salah, and other forms of ibadah.
3. Transform Responsibilities into Worship: Align your intentions with Allah’s pleasure to earn spiritual rewards for daily tasks.
4. Seek Forgiveness Regularly: Embrace the power of repentance and keep your heart connected to Allah.
5. Focus on Allah’s Approval: Prioritize Allah’s pleasure, trusting that it will lead to peace and success in all areas of life.

Taqwa is a lifelong journey that combines worship, repentance, and good character. By living consciously in Allah’s presence, every moment can become an opportunity for spiritual growth. May Allah guide us to remain steadfast in our pursuit of His pleasure. Ameen.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu.

Alhamdulillah rabbil alameen. Sallallahu alayhi wa sallam wa barakatuhu wa nabiyyin wa muhammadin wa ala alihi wa sahbihi wa sallam tasliman kathira. Thumma amma ba’ad.

We welcome you back to a Ta’aseel class in which we discuss the book of Imam Ibn Qudamah, may Allah have mercy on him, Muqtasir Minhaj Al-Qasidin, and the book of Imam Ibn Rajab, may Allah have mercy on him, Jamil Ulum Al-Hikam. In the first book, we are talking about the adab and the etiquette of many of our acts of worship (ibadat) and the secrets of worship. For example, we have discussed the essence of salah, the Qur’an, the etiquette of reciting it, beautifying our voice with it, and the meanings involved.

The Next Level of Worship: Remembrance of Allah

Now, Imam Ibn Qudamah, may Allah have mercy on him, moves us to the next level. The second best form of dhikr after the Qur’an is the remembrance of Allah (dhikrullah). The author explains how to arrange the adhkar and organize our day into different timings, engaging in acts of obedience (ta’a) and the remembrance of Allah.

The author says: “Set acts of worship for different parts of the day and their virtue. Know that when one knows Allah, believes in His promise, and realizes how short life is, it is binding that he leaves all negligence in this short lifespan of his.”

Living with Urgency: The Preciousness of Time

Imam Ibn Qudamah, may Allah have mercy on him, begins by establishing a premise. He says: If you recognize who Allah is, if you truly believe in His promise of another life with reward or punishment, and if you understand how short life is compared to eternity, then you will realize the urgency of utilizing every single breath. Not every minute—every breath—because once it is gone, it never comes back. Therefore, if you have these realizations, you will not waste any opportunities in this short lifespan.

Diversifying Worship: A Cure for Spiritual Fatigue

He continues by advising us to focus on different types of worship to prevent our souls from becoming weary. Allah tells us in Surah Al-Insan, “And mention the name of your Lord in prayer, morning and evening. And during the night prostrate to Him and exalt Him for a long part of the night.” This verse reminds us to diversify our acts of worship throughout the day and night, keeping our souls engaged and refreshed.

Human nature is such that we quickly become bored when doing the same thing repeatedly. Ibn Abbas, may Allah be pleased with him, would alternate between teaching hadith and other lighter activities, like sharing anecdotes and poetry, to refresh the hearts of his students. He explained: “These hearts get sour and tired; they need moments of recreation.”

Back then, they didn’t have distractions like social media. Their entertainment came from wise words and poetry. Similarly, Ibn Qudamah advises us to diversify our worship. Divide your time so that you engage in different acts of worship during the day and night, whether in the morning, evening, or night.

The Blessing of Day and Night: Opportunities for Worship

Ibn Qudamah quotes Surah Al-Furqan: “It is He who has made the night and the day in succession for whoever desires to remember or desires gratitude.” Alternating day and night allows people with different schedules to dedicate themselves to worship at suitable times. For example, those who miss nighttime prayers can compensate with extra morning worship.

Practical Suggestions: Daily and Nightly Worship

The author then discusses a structured approach to worship, presenting seven litanies (awrad) for the day and six for the night. He emphasizes the importance of creating a daily schedule for worship rather than waiting for “extra time,” which may never come. We must actively make time for worship by structuring our days.

Morning Worship: A New Beginning Every Day

The first wird of the day is between true dawn (fajr) and sunrise. The author explains that this time is noble, as Allah swears by it in Surah At-Takwir: “And by the dawn when it breathes.” This time symbolizes the fresh breath of a new day. Imagine waking up each morning with the attitude that it is a fresh new beginning—a new chance to live meaningfully. The Prophet Muhammad (peace be upon him) would leap out of bed without hesitation, fully embracing the new day as an opportunity to worship Allah.

Ibn Qudamah provides several morning supplications, starting with: “Alhamdulillahi alladhi ahyana ba’dama amatana wa ilayhi nushur” (All praise is due to Allah, who has given us life after causing us to die, and to Him is our return.) This du’a acknowledges our belonging to Allah, who gives life and causes death. It reminds us of our ultimate return to Him.

Evening Worship: Reflecting on the Day

The Prophet (peace be upon him) also recited the following morning dhikr: “Asbahna wa asbahal mulku lillah” (We have entered the morning, and the sovereignty belongs to Allah). This supplication reflects gratitude for another day and submission to Allah’s sovereignty.

Another recommended dhikr is: “Bismillah, alladhi la yadurru ma’asmihi shay’un fi al-ardi wa la fi al-sama’, wa huwa al-sami’ul al-‘alim” (In the name of Allah, with whose name nothing on earth or in the heavens can harm, and He is the All-Hearing, All-Knowing). Starting your day with this affirmation invokes Allah’s protection over you.

Further supplications include: “Raditubillahi rabban, wa bil-islami deenan, wa bi-Muhammadin sallallahu alayhi wa sallam nabiyyan wa rasulan” (I am content with Allah as my Lord, Islam as my religion, and Muhammad as my Prophet and Messenger). This expresses contentment and trust in Allah’s wisdom, no matter the circumstances of your day.

Repentance: Cleansing the Heart

Ibn Qudamah also mentions a powerful du’a for repentance known as Sayyidul Istighfar: “Allahumma anta rabbi, la ilaha illa anta, khalaqtani wa ana abduka, wa ana ‘ala ahdika wa wa’dika mastata’tu, a’udhu bika min sharri ma sanatu, abu’u laka bini’matika alayya, wa abu’u laka bidhanbi, faghfir li, fa-innahu la yaghfiru al-dhunuba illa anta.” This comprehensive supplication acknowledges Allah’s lordship, admits one’s sins, and seeks forgiveness.

Responsibilities as Worship: Transforming Everyday Tasks

Not everyone has the luxury of uninterrupted worship time, especially caregivers, parents, or those with demanding jobs. However, daily tasks can become acts of worship when done with the intention to please Allah. The Prophet (peace be upon him) reassured a woman who felt men had more opportunities for reward, saying that managing her home with sincerity would earn her the same blessings.

Prioritizing Allah’s Pleasure: A Timeless Principle

The Prophet (peace be upon him) taught: “Whoever seeks to please Allah, even if it displeases people, Allah will make those people pleased with him.” Striving for Allah’s approval above all brings harmony and fulfillment. On the other hand, seeking people’s approval at the expense of Allah’s displeasure leads to spiritual and social discord.

Conclusion: Practical Takeaways for a Life of Taqwa

The lesson concludes with a reminder to implement these teachings daily, whether through structured acts of worship or fulfilling our responsibilities with sincerity and devotion. Taqwa is a lifelong journey that combines worship, repentance, and good character. By living consciously in Allah’s presence, every moment can become an opportunity for spiritual growth.

May Allah enable us to implement these teachings and make every moment of our lives meaningful in His service. Ameen.

Summary: Key Lessons on Taqwa and Worship

1. Taqwa as the Core of Faith:
   Taqwa is living with the awareness that Allah sees everything you do, in public and in private. It requires aligning every action, intention, and thought with His pleasure.
2. Structuring Daily Worship:
   Dividing the day into segments for different forms of worship, such as morning and evening adhkar, helps maintain consistency and spiritual vitality.
3. The Importance of Private Worship:
   Acts of devotion done in private, away from the eyes of others, are the truest expressions of sincerity and commitment to Allah.
4. Balancing Responsibilities and Worship:
   Fulfilling duties like caregiving, household management, or work can be acts of worship if done with the intention to please Allah.
5. The Power of Repentance:
   Regular tawbah cleanses the heart, strengthens faith, and draws us closer to Allah, helping us overcome the negative effects of sins.
6. Prioritizing Allah’s Approval:
   Seeking Allah’s pleasure over people’s approval ensures success in this world and the next, bringing harmony and fulfillment to life.

Reflection: How Will You Incorporate Taqwa Today?

The essence of taqwa is not just in grand acts of worship but in how you approach every moment of your life. Whether through structured prayers, consistent remembrance of Allah, or intentional living, every action can bring you closer to Him. As Imam Ibn Qudamah emphasized, our lives are short and our breaths numbered. Use each one meaningfully.

Start your day with this du’a:
“Alhamdulillahi alladhi ahyana ba’dama amatana wa ilayhi nushur.”
(All praise is due to Allah, who gave us life after causing us to die, and to Him is our return.)

Let these teachings guide your actions, transform your routines into worship, and deepen your connection with Allah. May your journey of taqwa lead to everlasting success.

Ameen.

Q&A

• What is the definition of taqwa?
  • Taqwa is the consciousness of Allah, maintaining awareness of His presence at all times, in both private and public settings.
• Why is private worship more significant than public worship?
  • Private worship reflects sincerity and true mindfulness of Allah because it is performed without seeking validation from others.
• What did Ibn Qudamah suggest about structuring acts of worship?
  • He suggested dividing the day into segments for different acts of worship, such as morning litanies (adhkar) after fajr and evening adhkar before sleeping.
• What are examples of morning adhkar recommended by the Prophet Muhammad (peace be upon him)?
  • “Alhamdulillahi alladhi ahyana ba’dama amatana wa ilayhi nushur”
  • “Asbahna wa asbahal mulku lillah”
  • “Bismillah, alladhi la yadurru ma’asmihi shay’un fi al-ardi wa la fi al-sama’, wa huwa al-sami’ul al-‘alim.”
• What is Sayyidul Istighfar and why is it significant?
  • It is the “Master Supplication for Forgiveness,” acknowledging Allah’s blessings, admitting sins, and seeking forgiveness. It is a comprehensive du’a for daily repentance.
• How can daily responsibilities become acts of worship?
  • By aligning intentions with Allah’s pleasure, tasks like caregiving, working, or managing a household are transformed into acts of worship.
• What did the Prophet (peace be upon him) teach about seeking Allah’s approval over people’s approval?
  • “Whoever seeks to please Allah, even if it displeases people, Allah will make those people pleased with him.”
• Why is it important to diversify acts of worship?
  • To prevent fatigue and maintain spiritual freshness, alternating between Quran recitation, prayer, dhikr, and other worship acts is beneficial.
• What happens when sins are committed in private?
  • Even private sins leave a mark, impacting behavior and relationships. Repentance is essential to cleanse the heart and reconnect with Allah.
• How did the Prophet reassure women about their opportunities for reward?
  • He explained that taking care of their household responsibilities with sincerity is equivalent to the rewards of men’s public acts of worship like congregational prayers or jihad.

The post Study Classical Texts the Traditional Way | Session 29 appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11

Transcript

We begin by praising Allah SWT. We thank Him, We acknowledge that He is the only one worthy and deserving of all praise and thanks, and we ask Him to shower His most complete and abundant blessings and protection upon His noble Prophet Muhammad ﷺ, upon his noble family, upon his shining companions, and upon all of those that follow them until the end of time. We ask Allah to include us from among them. We ask Allah to teach us what will benefit us, to guide us through what He has taught us, and to increase us in knowledge and accepted actions 

 Today’s episode is on a verse found in the twelfth juz’ of the Qur’an in Surah Hud, which is the eleventh chapter of the Qur’an, verse number 114. It is narrated that during the life of the Prophet ﷺ there was a companion from the Ansar, the natives of Al-Madinah who came to the Prophet ﷺ with a confession. He said, “Messenger of Allah ﷺ, I went to the outskirts of Madinah with a woman and I messed around with her. I was intimate with her and I did everything with her short of zina, intercourse. So decree for me and judge for me whatever you will. He is basically asking for a punishment, compensation, or something that will expiate this wrongdoing of his.  

 Umar (radiallahu anhu) was present with the Prophet ﷺ when this companion came and told him that he was going to die. Umar (radiallahu anhu) commented, “ لَقَدْ سَتَرَكَ اللَّهُ لَوْ سَتَرْتَ عَلَىٰ نَفْسِكَ” Meaning, Allah has shielded you. He covered you. He concealed this sin from the eyes of others. You did this in the outskirts. No one knew about it. Allah allowed this sin of yours to be private, so why are you exposing yourself? Why are you making this public when Allah has blessed you by concealing this act from others? لَوْ سَتَرْتَ عَلَىٰ نَفْسِكَ If only you would have done this act, you would conceal yourself just as Allah has concealed you.  

 The Prophet ﷺ upon hearing this confession, initially did not respond. He ﷺ didn’t say anything. And so the man left the company of the Prophet ﷺ. But shortly thereafter, the Prophet ﷺ asked another person to bring him back. The Prophet sallallahu alayhi wa sallam had just received new revelation from Allah the Almighty 

وَأَقِنِ الصَّلَاةَ طَرَفَي النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَا السَّيِّئَاتِ ذَلِكَ ذِكْرًا لِلذَّاكِرِينَ

Establish prayer at both ends of the day and the early part of the night; Surely good deeds remove bad deeds. This is a reminder for those Who remembers.

This is Surah Hud verse number 114 which we find in the 12th juz’ah of the Quran. 

Someone who was present in that gathering stood up and said, “Is that for him specifically?” After the Prophet ﷺ finished receiving the revelation and he ﷺ  recited it to the companions, he stood up and he said, ‘Is that for that guy only? The guy who came and told you his confession. Is that for him specifically? Does it only apply to him solely?’ And the Prophet ﷺ responded, “No. Rather this is for all of humanity.” Anybody and everybody can take advantage of this opportunity.  

So we learn many things from this story. Firstly, we see just a glimpse of the humanity of the companions رضي الله عنهم May Allah be pleased with them. Yes, they are the greatest generation. Yes, loving, honoring, and respecting them is part and parcel of our faith. And yes, Allah has testified to being pleased with them in the Quran. But they were human beings. They made mistakes too. But what made them so special and far better than other generations is what they did after that mistake: how they followed up, how they grew, how they became better because of that. This companion was so worried about his sin that he rushed to the Prophet ﷺ to see what could be done. What punishment can I be given in this life, so that I don’t have to deal with it in the hereafter? He wanted to be held accountable for his sin.  

 And then we have the comment from Umar رضي الله عنه which teaches us another very important principle. Sins are meant to be kept private. We do not want to be individuals who are spreading and exposing the misdeeds of others or even the misdeeds of our own selves. If Allah has concealed a mistake of ours, we should not go and undo that concealment by publicizing it to others. We also learned that the Prophet ﷺ was not one to make, say, or do things in a heat of passion or instantly after a rush of emotion. He ﷺ was calm and deliberate. It’s possible that this man’s actions made him ﷺ feel disappointed. But he ﷺ didn’t do anything immediately. He ﷺ didn’t instantly react. He ﷺ just simply did not respond. He ﷺ was calm and waited. He ﷺ did not act in the heat of that initial emotion  

 That صدمة الأولى, first shock of emotion, upon hearing this information. Shortly thereafter, after this companion gave his confession, and the Prophet ﷺ did not say anything. Allah revealed one of the most hopeful verses in the entire Qur’an: 

 

وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَىِ ٱلنَّهَارِ وَزُلَفًۭا مِّنَ ٱلَّيْلِ ۚ إِنَّ ٱلْحَسَنَـٰتِ يُذْهِبْنَ ٱلسَّيِّـَٔاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّٰكِرِينَ ١١٤ 

Establish prayer ˹O Prophet˺ at both ends of the day and in the early part of the night.1 Surely good deeds wipe out evil deeds. That is a reminder for the mindful. (Qur’an 11:114) 

 Meaning, establish prayer at the two ends of the day: Fajr and Dhuhr being one end, Asr in Maghrib being the other end, and during the early part of the night, Isha prayer. Surely good deeds erase, remove, and completely get rid of bad deeds. The best of good deeds, of course, are in the five daily prayers, which this verse opens with. The Prophet ﷺ once asked the companions, “Have you considered that if there was a river by the door of your home in which you take a bath in every single day, five times a day, would there be any dirt or filth left on you?” 

 The companions responded, “No, there would be no dirt or filth left on this person”. So, the Prophet ﷺ highlighted that this is the analogy for the five daily prayers. Allah uses them to erase and remove bad deeds. Every single day we are presented with this opportunity to spiritually purify and cleanse ourselves.  

The Prophet ﷺ also said, mirroring the message of this verse, “ اتبع سيئة الحسنة تمحوها Follow up a bad deed with a good deed”. The good deed will erase the bad one. Whenever we find ourselves in the aftermath of a mistake, our immediate response should be, “Let me erase this by doing something good.” Immediately, we should find ourselves rush to donating some amount of money, praying a voluntary prayer, and or reading and reflecting on the Qur’an. 

 We are all going to make mistakes, every single day. That is our nature as human beings. But we can be the best of sinners as the Prophet ﷺ  termed it. This is by demonstrating to Allah that we want that second chance. We want to come back. An incredibly powerful way to manifest that desire Is by doing good deeds. First and foremost, let’s start with the five daily prayers. And then, we can do other additional voluntary good deeds as well.  

 The Prophet ﷺ promised that the law of this universe is that good deeds erase bad deeds. This applies to all of humanity. Allah has established this principle in the Qur’an. And the Prophet ﷺ has established that this applies to everyone, you and me included. 

 So let us take the opportunity, and train ourselves. Get into the mindset: When I do something bad, I’m going to follow it up. And again, of course, this is in the aftermath of a mistake. We shouldn’t go into a sin saying, “Let me just do this, and then I’ll do something good after.” That’s not the case here. What’s being said is when we accidentally find ourselves in a position where we did something we didn’t want to do, what we weren’t supposed to do, and now we’re trying to pick up the pieces afterwards, part of demonstrating that we really are sorry and we really do want to make up for it is by rushing immediately to good deeds. That will erase the bad ones. Let us train ourselves, get in that mindset, and focus on good deeds and rushing to those good deeds in the aftermath of a mistake, so that Allah can shower us with that generosity of gifting us a second chance. Every single time we slip, we ask Allah to help us apply this verse into our daily lives. We ask Allah to help us reflect deeply and consciously on the Qur’an.  

 We ask Allah to strengthen our relationship with the Qur’an and to help us continue making the most of this Ramadan, ameen.  

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ. سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ. نَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا أَنتَ نَسْتَغْفِرُكَ وَنَتُوبُ إِلَيْكَ. وَصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى خَيْرِ خَلْقِكَ مُحَمَّدٍ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ.  

 

The post IOK Ramadan 2025: Good Deeds Erase Bad Deeds | Shaykha Ayesha Hussain appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10

Transcript

We begin by praising Allah Subh’anaHu Wa Ta-A’la, acknowledge that He is the only one worthy and deserving of all praise and thanks, and we ask Him to shower His most complete and abundant blessings and protection upon His noble Prophet Muhammad sallallahu alayhi wa sallam, upon his noble family, upon His shining companions, and upon all of those that follow them until the end of time. And we ask Allah to include us from among them. We ask Allah to teach us what will benefit us, to benefit us through what He has taught us, and to increase us in knowledge and accepted actions. Ameen.  

 Today’s episode will be on a short passage from the 11th juz’ Of the Qur’an. Surah At-Tawbah is the 9th chapter chronologically that we find in the Qur’an. It starts in the 10th juz’ and extends well into the 11th. And a significant portion of this chapter deals with the Battle of Tabuk. This is a battle that took place in the 9th year after the migration of the Prophet ﷺ from Mecca to Al-Madinah. This was the last battle that the Prophet ﷺ himself participated in. And the books of Sirah call this a battle, a ghazwa. But, there was actually no fighting or warfare that took place in it. The Prophet ﷺ and the companions went out to meet the enemy, the Banu Asfar, which was to eventually become the Byzantine Empire. But they did not actually encounter them on the battlefield. And so, despite this battle not actually resulting in a battle, this incident is still so rich and replete with stories and events for us to learn from. Surah At-Tawbah is a long surah, and because much of it deals with the Battle of Tabuk. We learned that this was an incredibly significant event in the life of the Prophet ﷺ. 

 The Battle of Tabuk is particularly known for its expose of the munafiqoon, the hypocrites. And Surah At-Tawbah makes this expose abundantly clear. In just one of many passages, which is the passage that we will be looking at today. From verses 94 to 96, Allah describes three characteristics of the hypocrites. Number one, they make flimsy excuses to get out of acts of worship. Number two, they hate accountability and try to avoid it as much as possible. And number three, they lie in order to please others and get themselves out of trouble. Allah says,  

  يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ  

“When you return to them (to Medina,) O Prophet and companions. they make excuses to you.” (Quran 9:94). 

 So, the Battle of Tabuk was mandatory on every able-bodied male who had the means to go. It was a battle that was anticipated to be extremely difficult and burdensome. The journey was long; the weather was at its most extreme; the crops were about to be harvested; and the enemy was extremely formidable. And yet, everyone who had the means to go had to go. And the companions did not hesitate in the face of how difficult this battle was to be. They jumped at the opportunity and did whatever they could to prepare the army.  

 But the hypocrites, on the other hand, they had no passion or zeal to seize this amazing opportunity to earn reward and Jannah. So, a hefty number of them of the hypocrites simply did not go. They blatantly and outrightly disobeyed Allah and his Messenger. So after the battle was over, when the Prophet sallallahu alayhi wa sallam and the companions came back, the hypocrites scrambled to try and come up with whatever excuses they can for why they did not go. They rushed to the Prophet sallallahu alayhi wa sallam with the most flimsy and pathetic of excuses for why they did not attend and did not fulfill this command.  

 For us, what we can learn from this is that making excuses in order to justify to ourselves not engaging in a particular act of worship or obedience is the characteristic of the worst of mankind, the hypocrites. These are people who are promised the worst of punishments in the hereafter. If we ever find ourselves presented with an opportunity to get closer to Allah and then we come up with an excuse, even if that excuse is presented to no one other than our own brain and our own psyche, and we come up with that excuse just so that we can feel justified and not engaging in that act of worship. 

 We really must think about what we’re doing, what we are engaging in. For example, I had a really long day at work today so I’m not going to go to the masjid tonight. Or,  money is really tight this month so I’m not going to donate to this person who needs help. Or, I have a million and one things to do so I’m not going to visit this community member who is sick. Whatever it is, whatever example you can think of and notice, perhaps in your own life, if the thought or chance to do something good is presented to us and we choose not to do it – simply choosing not to do it is one thing, but then justifying and making an excuse for not doing it is a whole other hypocritical (nifaq) trait that we all want to avoid.  

 And this is not to say that there are not totally valid, justifiable reasons for not doing certain acts of worship. Of course, there are. Maybe it really was a long day at work and you just cannot bring yourself to pray in congregation that night. It happens to everybody, even the best of us. We just want to make sure that we are using our life circumstances as springboards into being creative with our good deeds instead of excuses for not doing those good deeds. So maybe, for example, I’m committing myself to attending the masjid three times a week, no matter what, which allows me plenty of time to take a break when I need it, when I do have that long, hard day at work. 

 Or money is tight this month. So, I’m going to give something small that will still help this person without compromising. My ability to take care of my responsibilities. Or maybe I am justifiably very busy this weekend. So I’m going to make adjustments during my week so I can visit that sick community member at that time. We can see how making an excuse, which is what the hypocrites did, is so different than just making things work, which is what a sincere believer would do. An excuse just cuts off the opportunity to get good deeds. This is my excuse. This is why I’m not going to do that good deed. Whereas being creative and making things work allows us to create a valid way of doing that good deed, while at the same time validating our completely justifiable circumstances but still demonstrating to Allah that we are sincere in our desire to get closer to Him. 

 In the next verse, Allah says,  

سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبَتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ  

When you return, they will swear to you by Allah so that you may leave them alone. (Quran 94:9)  

This is the second quality. When you return to them, O Prophet sallallahu alayhi wa sallam, they swear by Allah asking you to leave them alone. The hypocrites knew that what they did is wrong, but they don’t want to be bothered about it. They don’t want to acknowledge and take responsibility for their actions. They don’t want to make up for and compensate for their disobedience. 

 Rather, they just want to be left alone. Don’t bother me. Don’t ask me. I don’t want to engage in the fact that I did something wrong. They hate accountability. They hate being told that what they did was bad. They hate being told this is how to make it right. They just want to make their flimsy excuse and then move on as if nothing ever happened. The book is closed. They want to move on to a next chapter. This, again, is a quality of the hypocrites that we want to try our best to stay far away from.  

 Everybody does bad things, sincere and insincere people alike. But what makes a person sincere is their full acknowledgement of their wrongdoing and their desire to make things better and their passion to make things right.  

 When it comes to our mistakes and the things that we might do that are not correct, we want to strike a balance. We do not want to dwell on our sins so intensely that it causes us to spiral into despair. But at the same time, we also do not want to ignore and block out our bad behaviors either. We want to strike that middle course of taking full responsibility for whatever wrong it was that we did, not blaming others, not playing the victim card, not justifying. No, Ya Allah, I take full responsibility and acknowledge that I did something wrong. But at the same time, I am going to use this opportunity, this mistake, this sin, this bad deed as an opportunity to grow. 

 I’m going to reflect on the circumstances that made me behave in this way, and I’m going to do whatever I can to try my best to not to do it again. We can see that a sincere person uses their mistakes as an opportunity to get better, to grow, whereas an insincere person just can’t be bothered about their wrongdoing. Lastly, in this passage, Allah says, يَحْلِفُونَ لَكُمْ لِي تَرْضَوْا عَنْهُمْ They swear by Allah so that you will be pleased with them. The hypocrites had no concept of the sanctity of Allah’s name and swearing by it. They took his divine name and swore up and down by their lies. They were lying through their teeth and they were fully aware and conscious and they knew it. But still, they were taking Allah’s name and swearing by it. And they did engage in all of this blasphemy just to avoid getting in trouble in this world. They were willing to do something so terrible, which is lie and then swear to Allah by that lie, just to avoid dealing with any worldly consequences. Telling the truth is not always an easy thing to do. Sometimes it can result in very unideal situations for us in this world. For example, if a child takes a cookie from the cookie jar and the parent asks who took it, it can be very tempting to lie. 

 Right. I don’t know. The little brother took it. The dog ate it, whatever. It’s tempting to lie because it will get us out of trouble and dealing with any consequences in this world. Saying things like ‘I’m the one who did it,’ but I’m going to tell my parents someone else did it, people do that so that they don’t get in trouble. And this is obviously a silly example, and children are not held accountable for their actions. But it helps us illustrate how sometimes people are willing to do what is wrong. A wrong that may impact them eternally just to gain some temporary benefit. This type of mindset demonstrates a complete indifference and lack of care in regard to the permanence of the hereafter, and the utter delusion regarding the extremely temporary nature of this life. 

 It simply does not make any sense for a person to compromise something eternal for the sake of something temporary. And this is exactly what the hypocrites did. Furthermore, this quality totally flips who is most worthy of being pleased. It also does not make sense to please a human being at the cost of displeasing Allah. We must avoid this characteristic at all costs. It is a key defining quality of the hypocrites to completely neglect the hereafter and to completely neglect Allah just so that they can gain some benefit in this life and gain some favor with people of this world. Honesty is the best policy, even if it leads to strange looks, uncomfortable conversations, or even adverse worldly consequences. 

 We cannot be people that are willing to disobey Allah just to please others. We cannot be people that are willing to gain a temporary benefit or avoid a temporary consequence at the expense of compromising our eternal abode in the hereafter.  

 To conclude, Juz 11 Surah At-Tawbah verses 94 to 96, Allah describes three characteristics of the hypocrites. Number one, they make flimsy excuses to get out of acts of worship. Number two, they hate and avoid accountability. And number three, they lie to please others and get themselves out of trouble. These are qualities that we should all familiarize ourselves with so that we can do our best to rid ourselves of these tendencies and avoid them at all costs in future circumstances.  

 We ask Allah to help us to do so. We ask Allah to help us engage with the Quran, learn from the Quran, and make this Ramadan a truly transformative opportunity to allow us to deepen our relationship with the Quran and grow in ways that we have not before. Ameen.  

 

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ. سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ. نَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا أَنتَ نَسْتَغْفِرُكَ وَنَتُوبُ إِلَيْكَ. وَصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى خَيْرِ خَلْقِكَ مُحَمَّدٍ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. 

The post IOK Ramadan 2025: Qualities of Hypocrites | Shaykha Ayesha Hussain appeared first on MuslimMatters.org.

A non-profit organization geared at helping the growing Latino Muslim community is fundraising for the foundation of a mosque in the Chicago area. The Ojala Foundation, which describes its mission as “bringing Islam to the Midwest’s 6 Million Latinos,” has set up a fundraiser to set up a mosque and community centre to service the needs of the Latino Muslim community as well as provide support and outreach to their wider communities.

Founded in 2018, the Ojala Foundation focuses on outreach and social services along with Islamic outreach (dawa) to the wider community. Already actively involved in social work, the foundation is aiming to set up a mosque and community centre in Berwyn, Illinois. Imam Christopher Abdulkareem Pavcilek explains that the center will aim to build on and amplify the work that the Foundation has been doing for years: “We envision our Islamic Center as serving the entire community, both Muslim and non-Muslim because we are from the community and it only makes sense that we would share our faith with our friends and family in the area.”

“The amount of people finding a home with our community only leads us to believe that this Center will be the first of many because the need is just that great and our communities are thirsty for the positive change, structure and self discipline that Islam provides,” says Pavcilek. The mosque will particularly focus on services for Latino Muslims, who make up over a quarter of a million people in the United States. To date, he says, there has not been a specific focus on this community, leading to “the feeling that we need to give up a piece of our beautiful and vibrant culture in order to become a part of the greater Muslim community.”

Pavcilek feels that such projects can not only provide services for Latino Muslims but also, with Allah’s Guidance, strengthen the outreach of Islam within their ethnic community, which forms about a third of Chicago’s population. “Having our own center would allow anyone and everyone to come and see for themselves what Islam is all about from people that are literally just like them, from the same neighborhoods and of the same culture.  It is a huge game changer and has led to many entire families embracing Islam over time with some having 3-4 generations of Latino Muslim family members after just a few years.”

The imam also emphasizes the project’s attempt at social work. “We are extremely confident that not only will our center be a place for all people to come to but will be one of the few if not the first to have active outreach programs for at-risk youth and those struggling with substance and abuse and mental illness; and I want to be clear, we are not just talking about Latinos here, I am absolutely talking about the Muslim community as well because there is a problem and nobody wants to address it.” The organization has experience in such services as support for homeless people and supplies for schoolchildren. Addressing substance abuse and mental illness will, Pavcilek hopes, serve an even more important role: “We absolutely believe that our Center will be saving lives by Allah’s Decree.”

You can support the project here: https://www.launchgood.com/v4/campaign/to_open_the_first_latino_islamic_center_in_chicago?src=1820283

 – by Ibrahim Moiz for MuslimMatters

 

Related:

– The Fast and the ¡Fiesta!: How Latino Muslims Celebrate Ramadan

– 25 Things Latino Muslims Want You To Know

The post Fundraising Begins For Construction Of First Latino Mosque And Community Center In The Midwest appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~37 minutes

Learning Objectives

• Understand the significance of dhikr (remembrance of Allah) as a spiritual practice and its role in bringing tranquility and divine mercy.
• Recognize the hierarchy of dhikr, with Qur’anic recitation being the most virtuous form.
• Explore the benefits of both individual and collective dhikr, and how they strengthen personal and communal spirituality.
• Learn the etiquettes and optimal times for making du’a (supplication) to enhance its effectiveness.
• Appreciate du’a as an expression of servitude and dependency on Allah, while understanding how sincerity and presence of heart contribute to its acceptance.
• Define taqwa (God-consciousness) and examine its practical application in daily life, including fulfilling obligations, avoiding prohibitions, and engaging in recommended acts.
• Analyze the analogy of taqwa as walking on a thorny path, emphasizing vigilance in avoiding sin.
• Reflect on the three principles of a fulfilling life: maintaining taqwa, rectifying mistakes with good deeds, and treating others with good character.
• Identify how integrating dhikr, du’a, and taqwa into daily life strengthens one’s relationship with Allah and improves moral conduct.
• Develop a personal understanding of how these practices create a comprehensive roadmap for spiritual growth and success in this life and the Hereafter.

Class Summary

Living a life rooted in spirituality and faith requires constant connection with Allah through acts like dhikr (remembrance of Allah), du’a (supplication), and taqwa (God-consciousness). These practices, emphasized in the Qur’an and the Sunnah, offer a roadmap for personal and spiritual growth. Let’s explore their significance and how they shape our relationship with Allah and His creation.

The Virtue of Dhikr: Remembering Allah Why Dhikr Matters

Dhikr is one of the most virtuous acts of worship. It connects us with Allah, bringing tranquility and peace to our hearts. As the Qur’an says: “Remember Me, and I will remember you” (Qur’an 2:152). Among all forms of dhikr, reciting the Qur’an holds the highest position, followed by verbal remembrance and reflecting on Allah’s greatness.

Individual and Collective Dhikr

Dhikr can be practiced individually or in gatherings. Individual dhikr strengthens personal spirituality, while collective gatherings provide support and remind us of Allah’s mercy. The Prophet Muhammad (peace be upon him) said that when people gather to remember Allah, angels surround them, mercy descends, and Allah mentions them in a better gathering.

The Dangers of Neglect

Gatherings without the mention of Allah or salawat (blessings) upon the Prophet are a missed opportunity. The Prophet warned that such gatherings would be regretted on the Day of Judgment, emphasizing the importance of incorporating Allah’s remembrance into every aspect of life.

The Power of Du’a: Supplicating to Allah Du’a as Servitude

Du’a reflects our dependence on Allah and is a direct plea for His help. Unlike people, who may grow tired of constant requests, Allah loves when we ask Him. Supplication during specific times—like the last third of the night or between the adhan and iqamah—is especially powerful.

Etiquettes of Du’a

For a du’a to be effective, sincerity and presence of heart are essential. Facing the qibla, raising one’s hands, and beginning with praise for Allah and blessings upon the Prophet are recommended etiquettes. Whispering your du’a rather than making it loudly ensures a personal connection with Allah.

Taqwa: The Foundation of a Virtuous Life What is Taqwa?

Taqwa, often translated as God-consciousness, is the awareness of Allah that protects us from sin. It is like walking a path full of thorns—carefully avoiding every prick. Talq ibn Habib defined it as, “Acting in obedience to Allah, upon a light from Allah, hoping for His reward, and avoiding disobedience to Allah, fearing His punishment.”

How to Practice Taqwa

1. Fulfill Obligations: Perform daily prayers and other mandatory acts of worship.
2. Avoid Prohibitions: Stay away from what Allah has forbidden.
3. Engage in Recommended Acts: Strive for excellence in devotion by going beyond the obligatory.
4. Refrain from Disliked Actions: Even avoid actions that are not explicitly forbidden but are discouraged.

A Roadmap for Life: The Three Principles

In a powerful hadith, the Prophet Muhammad (peace be upon him) offered three principles as a roadmap for a fulfilling life:

1. Be Conscious of Allah Wherever You Are: Maintain taqwa in all situations, public or private.
2. Follow a Bad Deed with a Good Deed: Mistakes are inevitable; rectify them with repentance and good actions.
3. Treat People with Good Character: Preserve your dignity and ensure your actions do not harm others.

Conclusion: A Path to Spiritual Growth

Dhikr, du’a, and taqwa provide a comprehensive framework for personal and spiritual growth. They connect us with Allah, guide us in fulfilling our obligations, and improve our interactions with others. By integrating these practices into daily life, we align ourselves with divine guidance and work towards a life of balance and success.

May Allah grant us the ability to remember Him, call upon Him sincerely, and live with taqwa in our hearts. Ameen.

Full Transcript

Assalamu alaikum warahmatullahi wabarakatuh. Alhamdulillahi rabbil alameen, wa salatu wa salamu ala nabiyyina Muhammad wa ala alihi wa sahbihi ajma’een. I welcome you back to the Ta’seel classes, in which we study the book of Imam Ibn Qudamah, rahimahullah ta’ala, Mukhtasar Minhaj al-Qasidin, and the book of Imam Ibn Rajab, rahimahullah ta’ala, Jami’ al-‘Ulum wa al-Hikam. Tonight, in sha Allah, as we continue, we will build upon what Imam Ibn Qudamah summarized previously about the topic of dhikr (remembrance of Allah). He explained that the best form of dhikr is the Qur’an, the word of Allah subhanahu wa ta’ala. Tonight, we will begin the second part of this discussion.

The Excellence of Dhikr

Dhikr as a Form of Worship Imam Ibn Qudamah, rahimahullah, writes about invocations and supplications. He begins with section one, on the excellence of remembrance. He says, “Know that after the recitation of the Qur’an, there is no other worship performed with the tongue as virtuous as remembering Allah Most High and raising one’s needs to Him through pure invocations. The excellence of dhikr is testified to by the word of Allah: ‘Remember Me, and I will remember you.’”

Verses Emphasizing Remembrance He also refers to the verse: “Those who remember Allah standing, sitting, or lying down on their sides.” Imam Ibn Qudamah explains that the best form of verbal dhikr is the recitation of the Qur’an. Second to that is remembering Allah subhanahu wa ta’ala in all forms of dhikr. He elaborates on what it means to remember Allah and cites verses where Allah emphasizes remembering Him in different states of life. He explains that the second form of dhikr after the recitation of the Qur’an is having consciousness of Allah in all your affairs and aspects of life.

Dhikr and Taqwa Connection Who among us can truly maintain a constant form of dhikr? This is a challenge for everyone. Imam Ibn Qudamah highlights the relationship between dhikr and taqwa (God-consciousness). Allah loves for us to remember Him, and this remembrance has numerous virtues. The Prophet Muhammad, sallallahu alayhi wa sallam, described the virtue of dhikr, explaining that when people gather to remember Allah, the angels encompass them, mercy covers them, tranquility descends upon them, and Allah mentions them to those who are with Him.

Individual and Collective Dhikr The Prophet sallallahu alayhi wa sallam differentiated between two types of dhikr: individual remembrance and collective remembrance in gatherings. Individual dhikr is vital for personal spirituality, but collective gatherings help reinforce faith and provide support for those who may feel weak in their personal devotion.

Benefits of Attending Gatherings of Knowledge Attending halaqas (gatherings of knowledge) provides an opportunity to escape the distractions of the world and focus on spiritual growth. These gatherings bring tranquility and peace, which are blessings from Allah. The mercy of Allah subhanahu wa ta’ala envelops these gatherings, and they are mentioned in a better gathering—the gathering of angels in the heavens. Allah, in a manner that suits His Majesty, mentions those who remember Him.

Warnings Against Neglecting Dhikr There are also warnings about gatherings where Allah is not mentioned. The Prophet sallallahu alayhi wa sallam said that gatherings devoid of Allah’s remembrance or sending blessings upon the Prophet will be regretted on the Day of Resurrection. Therefore, it is essential to incorporate dhikr and salawat (sending blessings upon the Prophet) into our conversations. Even casual mentions of Allah or His Messenger can bring barakah (blessings) into our discussions.

The Virtue of Du’a (Supplication)

Significance of Du’a The discussion transitions to the excellence of supplication (du’a). Abu Huraira narrates that the Prophet sallallahu alayhi wa sallam said, “There is nothing more noble before Allah than supplication.” Supplication is a form of dhikr where one raises their personal needs to Allah. While dhikr primarily involves praising Allah, du’a is a direct plea for one’s needs. Both forms of remembrance reflect a deep connection with Allah. Asking Allah for one’s needs is not only permissible but encouraged. Unlike people, who may grow tired of constant requests, Allah subhanahu wa ta’ala becomes angry when we do not ask Him.

Du’a as Servitude Du’a is the ultimate manifestation of servitude to Allah. It reflects our dependence on Him, even if we are wealthy or self-sufficient in worldly terms. True servitude acknowledges that we cannot live or succeed without Allah’s blessings and guidance. Du’a also has etiquettes, such as choosing special times for supplication, like the last third of the night, between the adhan and iqamah, and after obligatory prayers. These are moments when du’a is more likely to be accepted.

The Role of the Heart in Worship Imam Ibn Qudamah, rahimahullah, also explains the significance of having one’s heart present during acts of worship. A moment of genuine connection with Allah, even if brief, can be more valuable than performing an act of worship mechanically. When the heart is inclined towards devotion, one should seize the moment and make du’a.

Physical and Spiritual Etiquettes In addition to the right timing, there are physical etiquettes of du’a, such as facing the qibla, raising one’s hands, and starting with praise for Allah and sending blessings upon the Prophet sallallahu alayhi wa sallam. The du’a should be sincere and not overly focused on poetic or rhymed prose, as that can distract from the essence of the supplication.

Inner Conduct for Du’a Inner conduct also plays a fundamental role in the acceptance of du’a. This includes repentance, fixing one’s wrongs, and ensuring that the heart is free of arrogance or insincerity. Without genuine remorse or a commitment to change, du’a loses its spiritual depth.

The Hadith of Three Principles: A Roadmap for Life

The Three Core Principles The next section of the discussion transitions to the teachings of Imam Ibn Rajab in his commentary on the hadith: “Be conscious of Allah wherever you are. Follow up a wrong action with a good action, which will erase it. And treat people with good character.” This hadith provides a roadmap for life, offering three core principles: taqwa (God-consciousness), repentance and rectification, and good character. Each principle serves as a guide for personal and interpersonal conduct.

Taqwa as the Foundation The Prophet sallallahu alayhi wa sallam emphasized the universality of taqwa. It applies in both private and public settings. Mistakes are inevitable, but the hadith reminds us that repentance and good deeds can erase sins. Additionally, treating people with kindness and respect ensures that our mistakes do not harm others.

The Comprehensive Meaning of Taqwa

Definitions and Analogy of Taqwa Mu’adh ibn Jabal said that on the Day of Judgment, a call will be made: “Where are the people of taqwa?” They will be brought near to Allah, the Most Merciful, and He will not conceal Himself from them. When asked, “Who are the people of taqwa?” he replied, “They are those who protect themselves from associating partners with Allah, from worshipping idols, and who make their worship sincere for Allah alone.”

Talq ibn Habib, one of the scholars, provided a concise yet profound definition of taqwa. He said, “Taqwa is that you act in obedience to Allah, upon a light from Allah, hoping for a reward from Allah. And that you give up all disobedience to Allah, upon a light from Allah, fearing the punishment of Allah.” This definition combines knowledge, action, and an ever-present hope and fear of Allah’s judgment.

Abu Huraira explained taqwa through a powerful analogy. He was once asked, “What is taqwa?” He responded, “Have you ever walked on a path covered with thorns?” The questioner answered, “Yes.” Abu Huraira then said, “What did you do?” The man replied, “I avoided the thorns or stepped carefully to avoid being pricked.” Abu Huraira concluded, “That is taqwa.” This analogy illustrates that taqwa requires vigilance and careful consideration of one’s actions, always being mindful of potential pitfalls and sins.

The Source of Taqwa Knowledge is essential for taqwa. A person cannot fear Allah or avoid His displeasure without understanding what pleases and displeases Him. This requires both knowledge of the shari’ah (Islamic law) and a personal relationship with Allah through reflection, prayer, and devotion.

Practical Applications of Taqwa

What Taqwa Entails Imam Ibn Qudamah emphasized that taqwa involves:

1. Fulfilling obligations: Performing acts of worship and adhering to Allah’s commands.
2. Avoiding prohibitions: Staying away from what Allah has forbidden, no matter how tempting or convenient.
3. Engaging in recommended acts: Going beyond the obligatory and striving for excellence in devotion.
4. Avoiding disliked actions: Steering clear of even those acts that are not explicitly forbidden but are discouraged. This is considered the highest level of taqwa, as it demonstrates a proactive effort to stay as far as possible from Allah’s displeasure.

Taqwa in the Qur’an The Qur’an frequently highlights the traits of the people of taqwa. In Surah Al-Baqarah, Allah describes them as those who:

• Believe in the unseen,
• Establish prayer,
• Spend from what Allah has provided them,
• Believe in what was revealed to the Prophet Muhammad and previous messengers, and
• Are certain about the Hereafter.

Taqwa and Good Character

Complementing Worship with Morals The third principle in the roadmap for life—treating people with good character—complements taqwa. The Prophet sallallahu alayhi wa sallam repeatedly emphasized the importance of good manners, describing them as one of the heaviest deeds on the scale on the Day of Judgment.

Conclusion: A Life of Taqwa

In conclusion, taqwa is a comprehensive concept that encompasses both external actions and internal states. It is about fulfilling one’s obligations to Allah and His creation, avoiding sin, and striving for excellence in worship and character. Taqwa is the foundation of a life lived in accordance with divine guidance, and it is the ultimate goal of the believer.

May Allah subhanahu wa ta’ala grant us true taqwa in our hearts and actions. May He make us among those who listen to beneficial words and follow the best of them. Wallahu ta’ala a’lam.

Q&A

1. What is the most virtuous form of dhikr?
   • The recitation of the Qur’an.
2. What did the Prophet Muhammad (peace be upon him) say about gatherings of dhikr?
   • Angels surround them, mercy descends, tranquility envelops the participants, and Allah mentions them in a better gathering.
3. Why is it important to incorporate dhikr into gatherings?
   • Gatherings without Allah’s mention will be regretted on the Day of Judgment.

4. What makes du’a the ultimate manifestation of servitude?
   • It reflects complete dependence on Allah, acknowledging that we cannot live or succeed without His help.
5. What are the etiquettes of making du’a?
   • Face the qibla, raise your hands, begin with praise for Allah and blessings upon the Prophet, and ensure sincerity and presence of heart.
6. When are the best times to make du’a?
   • The last third of the night, between the adhan and iqamah, and after obligatory prayers.

7. How did Talq ibn Habib define taqwa?
   • Acting in obedience to Allah, upon a light from Allah, hoping for His reward, and avoiding disobedience to Allah, fearing His punishment.
8. What analogy did Abu Huraira use to describe taqwa?
   • Walking on a path full of thorns, carefully avoiding every prick.
9. What are the four components of taqwa?
   • Fulfill obligations, avoid prohibitions, engage in recommended acts, and refrain from disliked actions.

10. What are the three principles of the hadith that offer a roadmap for life?
    • Be conscious of Allah wherever you are.
    • Follow a bad deed with a good deed to erase it.
    • Treat people with good character.
11. Why is it important to treat people with good character?
    • To ensure that personal mistakes do not harm others and to maintain dignity and respect in relationships.

12. How does integrating dhikr, du’a, and taqwa into daily life benefit a believer?
    • It connects them with Allah, guides them in fulfilling obligations, and improves their interactions with others, aligning them with divine guidance.

The post Study Classical Texts the Traditional Way | Session 28 appeared first on MuslimMatters.org.

Who Do You Turn to First?

A few years ago, my husband and son attended a Muslim father-son camping trip. Within the first few hours of setting up camp, one of the younger boys, about 11 years old, disappeared. 

As the hours passed and the sun began its descent, the optimism of the fathers’ search group faltered. What started as a hopeful reassurance – “he couldn’t have wandered that far; we’ll find him”  – soon gave way to rising panic. Worst-case scenarios flooded the young boy’s father’s mind. He and a few of the other camp dads trekked deeper into the forest, silently but desperately praying for guidance. They flagged every hiker they passed, showing them pictures of the boy in hopes of a clue. Every hiker studied the image with concern, but shook their heads regretfully, promising to keep an eye out. 

After four long hours, the young boy suddenly stepped back into camp, looking a bit worse for wear, but otherwise unharmed. The fathers at the campsite immediately radioed the search group with the good news.

Emotional reunions followed, along with an urgent need to understand what had happened. To an attentive group of fathers and sons, the young boy – an avid nature lover – explained his disappearance. He had wandered off wanting to explore the lush surroundings, lost in his imagination, until he realized that he had lost his way. As the sky darkened, he grew afraid.

At that moment, he was inspired to repeat the dhikr, “Ya Khayrul Nasireen,” (Oh Best of Helpers). He said it over and over again until a small group of chirping birds suddenly appeared above him. The birds remained circling overhead, as if waiting for him to follow them. The boy, uncertain but hopeful, took their lead. Eventually, the birds led the boy to a stream, which led him back to the main trail, which then led him back to the camp.

When I heard this story from the boy and his father after camp, I couldn’t forget it. To me, it was an undeniable manifestation of the Quranic verse:

“Those to whom hypocrites said, “Indeed, the people have gathered against you, so fear them.” But it [merely] increased them in faith, and they said, “Sufficient for us is Allah, and [He is] the best Disposer of affairs.” [Surah ‘Ali-‘Imran: 3;173]

What Do We Turn to First?

As human beings, we crave connection. And what we connect to – habitually, instinctively – shapes the journey of our well-being. Habit or environment conditions some of us turn to machines for distraction or comfort, trained by the rhythms of modern life to seek solace in the familiar glow of the screen. Others, shaped by social and emotional reinforcement, turn to human relationships, leaning on community or companionship to navigate life’s difficulties. 

“What we cultivate as our first instinct in times of uncertainty, determines the presence of inner peace and depth of our contentment.” [PC: Visual Karsa (unsplash)]

Yet some of us are guided to turn to Allah first, trained through spiritual practice, remembrance (dhikr), and reliance (tawakkul) to anchor ourselves in the One who never falters, never abandons, and never fails to respond. 

Each response has its place, but what we cultivate as our first instinct in times of uncertainty, joy, or hardship determines the presence of inner peace and the depth of our resilience.

The quick comfort of machines depletes just as quickly, leaving one in greater need than before. The gift of social support helps tremendously, but not everyone has the privilege of a strong community or the presence of trusted companions. So, as a chaplain serving in a community setting, my goal remains clear: to (re)connect and redirect the careseeker to Allah first.

An immense honor exists in being entrusted with someone’s most vulnerable moments, in having them choose to share their burden with you when they could have turned elsewhere. The responsibility humbles me every time, yet also reminds me of my own limitations as a human being.

It took me years of training to let go of the instinct to fix people’s problems—an urge that, at first, felt like a necessary part of chaplaincy care. I only overcame this when I renewed, with deep certainty, the belief that only Allah is the One who fixes and heals. In that realization, I found immense relief — a liberation from a burden that was never mine to carry. With that freedom, my focus became clear: to help careseekers turn to Allah at the first sign of difficulty, not just for immediate relief, but to strengthen their connection with Him in a way that endures beyond the moment of crisis, ensuring that every hardship becomes a step closer to Him rather than a reason to turn away.

A careseeker once approached me, distressed over uncertainty in a friendship. She felt that her two friends were hiding something from her, and she longed for clear answers to help her decide whether to continue the friendship. She had exhausted all human avenues, asking common friends for insight, but no clarity came. She expressed feeling stuck, confused, and unsure how to move forward. 

After a conversation, I asked if she had heard of the du’a asking Allah for guidance through the manifestation of truth and falsehood. She vaguely remembered it but could not recall the exact wording. I sent it to her and encouraged her to say it whenever she felt stuck or lost: “O Allah! Show us the truth as truth, and inspire us to follow it. Show us falsehood as falsehood, and inspire us to abstain from it.” 

The very next day, she sent me a message: “Subhanallah how powerful du’a is.” 

She had discovered the truth – not through confrontation, not through pushing for answers, but through a series of internal nudges guiding her toward clarity. Rather than feel defeated at the discovery, she was occupied by the awe of the swift conclusion. Because while the resolution of a worldly problem brings short-term relief, what benefits us most in the long term—far beyond this life—is a deepened trust in and good opinion of Allah that carries us through the next crisis, and the next.

Ramadan: An Annual Training in Turning to Allah

Du’a (supplication) works. Dhikr (remembrance of God) works. Tawakul (trust in God’s Plan) works. Sabr (patience) works.

Turn to Allah at the first sign of difficulty. Pick up the Quran for comfort and guidance, and let Allah speak to you. 

Notably, the first Ramadan congregational prayer across the world begins with Surat al-Fatiha, wherein we recite,

“You alone we worship and You alone we ask for help” [1:5],

followed by the first words of Surat Al Baqarah:

“Alif. Lam. Meem. This is the Book! There is no doubt about it—a guide for those mindful of Allah” [2:1-2] 

Ramadan is called “the month of the Quran” [Surah Al-Baqarah: 2;185] as a gentle reminder that this blessed month remains more than a month of fasting – it is an annual training in centering the Quran in our lives. 

Fasting empties and purifies us during the day, preparing us to receive divine guidance at night. Just as our bodies crave sustenance by sunset, our souls crave the nourishment of the Quran. Fasting is a means, not the end goal of Ramadan. 

A person who has spent their life cultivating nearness to Allah does not wait until their final moments to seek Him—He has always been their companion. When Rabia al-Adawiyya (Iraqi Sufi poet and influential religious figure at the time) was on her deathbed, someone asked if she was happy to finally return to her Lord. She replied, “Oh fools, who do you think I’ve been spending my life with?” Such is the state of one whose connection to Allah is unbroken—who turns to Him first, in every moment, until meeting Him is not a departure, but a reunion.

One of the most profound habits we can cultivate is turning to Allah at the very first sign of difficulty. Ramadan serves as a reset button, a month-long exercise in seeking Him first – before distractions, before people, before comfort food. What if, instead of replaying our worries in our minds, we opened the Qur’an and let Allah speak to us? Many of us, when we were younger, had the simple faith to flip open the Qur’an at any page, searching for an answer—and somehow, the words we read always felt relevant. We didn’t overthink it; we just trusted that Allah would guide us. As we grew older, we may have lost that childlike certainty, but the reality remains: Allah is always speaking; we just have to be willing to listen.

The sooner we make it our instinct to seek Him, the more natural it becomes to walk through life—and beyond it—with an unshaken sense of trust, knowing He has always been there.

 

Related:

– Signs Of Allah Everywhere We Turn – An Invitation To Reflect

– A Ramadan Quran Journal: A MuslimMatters Series – [Juz 28] Complaining Only To Allah

 

The post Before You Seek Answers, Seek Him First: A Muslim Chaplain’s Ramadan Reflection appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9

Transcript

Tawakkul is such a beautiful thing. We know it. We’ve heard about it. We know what the translation of it is to depend on Allah subhanahu wa ta’ala, to rely on Allah subhanahu wa ta’ala. And I’m sure we’ve listened to many lectures about it. We’ve asked the questions how can I build my tawakkul on Allah subhanahu wa ta’ala and we should. Here, I want to add an element of tawakkul that I think a lot of people miss, but it’s an important part of tawakkul. Tawakkul isn’t simply putting your trust in Allah subhanahu wa ta’ala for the sake of getting an outcome; as you pursue an outcome. 

 Tawakkul also includes trusting Allah subhanahu wa ta’ala when things are uncertain; when you enter the unknown; you get out of your comfort zone; you enter in a situation where you are vulnerable; you’re fragile. But, you have to enter that situation. A huge part of tawakkul is trusting that Allah subhanahu wa ta’ala will bring about the good, despite the uncertainty and the vulnerability and all the possible negative outcomes. And a beautiful example of that is in Surah Al-An’am when Allah (subhanahu wa ta’ala) says وَإِن جَنَحُوا لِلسَّلْمِ فَأَجْنَحْ لَهَا وَتَوَكّل عَلَى اللَّهِ إِنَّهُ هُوَ السّمِيعُ الْعَلِيمُ وَإِن يُرِيدُوا أَن يَخْدَعُكَ إِنَّهَا حَسْبَكَ اللّهُ.

Allah subhanahu wa ta’ala says, ‘If they lean towards peace, then lean towards peace, accept that, and put your trust in Allah subhanahu wa ta’ala. And if they seek to betray you, meaning this whole peace treaty is a ruse to get you in a vulnerable position so that they can take advantage of you, backstab you, whatever it may be. 

 If they’re planning to do that then حَسْبُكَ اللّهُ. Allah subhanahu wa ta’ala is enough for you. He has assisted you before. He will assist you again. What is Allah subhanahu wa ta’ala teaching us and teaching the Prophet ﷺ in this regard? What He is teaching us is the following, dear brothers and sisters: a believer makes decisions based on what Allah subhanahu wa ta’ala and His Messenger ﷺ guide them to do. Now sometimes the decision is clear. Sometimes it’s very unclear. But the point here is a believer is somebody who’s driven by the hidayah, the guidance from the Quran and the Sunnah. And they are not people who hold themselves back, who hold themselves behind because of the potential uncertainties, the potential negatives that can come about as a result of making that decision. 

 The believers at this point are probably at the upper hand if Quraysh is the one coming out and asking for peace. It’s probably because Quraysh is realizing, “we’re being outplayed here; we’re being outmatched their economy is surpassing ours; their military capacity is surpassing ours; we should probably enter in the peace treaty to recollect ourselves.” So the fact that they’re the ones who are initiating this probably shows that they are they have the underhand so the Prophet ﷺ could have said “No, we’re going to continue and you’re probably just setting us up. You’re using this as cover, whatever it may be. And that’s a very valid concern that Allah subhanahu wa ta’ala, as the verse mentions  validates وَإِن يُرِيدُوا أَن يَخْدَعُونَكَ. 

 If they are looking to betray you, it’s very possible. But when peace is offered and that peace is reasonable. So don’t make this a general ruling here. But in general, when peace is offered, and that peace is reasonable, and in the interest of the believers, Allah subhanahu wa ta’ala teaches the Prophet ﷺ go ahead and accept that and don’t let your uncertainties, the suspicions, cause you to make another decision. Don’t let the unknown dictate your decisions. Rather, let the known dictate it. And then when it comes to the unknown, you put your trust in Allah subhanahu wa ta’ala. In other words, Allah subhanahu wa ta’ala created a where there will always be uncertainties always. You responsibility isn’t to make the uncertain certain; it’s not to make decisions only when and until everything is clear and green. 

 There will always be an amount of ambiguity, amount of uncertainty. And that’s by design because tawakkul is a huge part of iman; it’s a huge part of our experience with Allah subhanahu wa ta’ala and developing our relationship with Allah subhanahu wa ta’ala, and so it needs to be there. And so when we step out of our comfort zone, when we make a decision. Or we have to make a decision where there’s a lot of unknowns. Now what we do is we make the decision and then we put in our trust in Allah subhanahu wa ta’ala that Allah subhanahu wa ta’ala is going to take care of me, as He has taken care of me before.

This is what He tells the Prophet, right وَإِن يُرِيدُ أَن يَخْدَعُكَ فَإِنَّ حَسْبَكَ اللَّهُ  or in another verse وَإِن يُرِيدُ أَن يَخْدَعُكَ فَقَدْ خَانُ اللَّهَ وَالرَّسُولَ مِنْ قَبْلٍ .

Basically in another verse Allah subhanahu wa ta’ala is saying that they’ve done this before and Allah subhanahu wa ta’ala protected you before. He gave you victory before. He’s going to take care of you in the future. How does this apply to our daily lives? Marriage is one that comes to mind. When you get married, there’s only so much you can do to know whether or not this marriage is going to work. There really is only so much you can do to know if this person is a suitable spouse for you; a lot of it is unknown. 

 Even if the person seems to be like an upright individual, what are the dynamics between you two? There’s always going to be an amount of uncertainty going into a marriage. You’ll never have a situation where 100% I know for sure this is going to work; this is fantastic. Someone who’s speaking that way is either inexperienced or being a little bit too excited. But that’s okay because as this verse is teaching us: you get married and then you put your trust in Allah subhanahu wa ta’ala, that He is going to help you make this Work. You want to start a business. There’s a lot of uncertainties there. You do your homework, your due diligence. Then when you do that, there’s still going to be uncertainties – what if this doesn’t work, what if my customers don’t come in, what if a natural disaster happens, all of these what if’s. 

 Allah subhanahu wa ta’ala is telling you, don’t think that way, make a decision if this seems to work on paper, make that decision, put your trust in Allah subhanahu wa ta’ala that He’s going to help you make this work, and the list goes on. So, my dear brothers and sisters, in this beautiful month of Ramadan, it is a month of building your relationship with Allah subhanahu wa ta’ala, a believer. The one who has tawakkul in Allah subhanahu wa ta’ala is a believer who’s definitely ahead in their Iman. But tawakkul in Allah subhanahu wa ta’ala isn’t when things are clear and certain. Rather, it is when things are unclear and uncertain. Believers are meant to make decisions based on their principles, not by laying out all of the variables and making sure everything is in order. Yes, we do due diligence, but a huge amount of our life is simply putting our trust in Allah subhanahu wa ta’ala -that as He has helped me before, He will help me as I go in the future. I won’t be driven by my emotions and my uncertainties. Rather, I’ll be driven by the principles of Quran and Sunnah. And we ask Allah subhanahu wa ta’ala to make us among those who have their full trust in Him and dependence in Him and depend on Him.  

 Allahumma ameen wa sallallahu ala nabiyina Muhammad wa ala alihi wa sahabi ajma’in. 

The post IOK Ramadan 2025: A Believer Embraces Uncertainty | Sh Tarik Ata appeared first on MuslimMatters.org.

Ramadan is a time of reflection, mercy, and spiritual growth; making it the perfect opportunity to begin Quran journaling. It is a truly beautiful way to deepen your connection with the Quran and turn its guidance into a personal experience.

My journey with Quran journaling started during a personal hardship. I challenged myself to improve myself spiritually during this dark time, and this led me to focus my heart on my commitment to Allah . The words of Allah accompanied me through this phase, and I eventually saw light at the end of the tunnel. 

The first chapter of the Quran I journaled was Surah ad-Dhuha. Through journaling and reflection on this chapter, I learned about optimisation and hope that Allah had not forgotten me. This chapter speaks to a period during which the Prophet did not receive any revelation from Allah , which was the very cause of the revelation of this chapter. The verse that comforted me was where Allah says,

“Your Lord has not forsaken you, nor does He hate you.” [93:3]

He goes on to say,

“The next life is far better for you than this one.” [93:4]

“Did he not find you needy then satisfied your needs?” [93:8]

On days where hardships can overwhelm us, it is natural for us to instinctively question, ‘Why me?’, ‘Has Allah forgotten me?’, ‘How do I get through this?’, etc. Journaling Surah ad-Dhuha was a gentle reminder for optimism, hope for a better future (whether in this life or the next), confidence in success, and most importantly, the control Allah has over everything.

Benefits of Quran Journaling

Quran journaling offers more than just reflection, however. It can become a source of strength, healing, and personal growth. Some of the benefits I’ve experienced:

• Deepens one’s connection with Allah and the Quran. For this, I undertook some Quran courses to understand what I was reciting and strengthen my connection with the Divine.
• Helps navigate hardships with clarity
• Enhances reflection
• Builds patience and gratitude

My Approach To Quran Journaling

Of course, there are numerous other ways to approach journaling, and you should feel free to do what you feel works best for you, but here’s how I went about it:

Quran Journaling as a means to get closer to Allah [PC: The Dancing Rain (unsplash)]

1. I become creative in my Quran journaling, so I first create a title page followed by my reflections.
2. I like to begin by reading a small chapter or section, exploring where it was revealed, when it was revealed, and why.
3. I reflect on a verse that touched my heart, write it down, and allow the meaning to settle within me.
4. I start to journal around it and allow myself to express my thoughts and emotions freely. What does this verse teach me? How does it relate to my life? This is my space for honest self-feedback and a mechanism to develop my connection with Allah .
5. I always end with a supplication, asking Allah to fill any gaps in my heart through His Mercy and Guidance.

Nine Key Lessons I Learnt From Journaling

Although I still am on my journaling journey, here are a few key learnings I picked up along the way:

1. Exercise beautiful patience and express gratitude for the ability to go and grow through these hardships, for the trees that are rooted in gratitude will only yield positive fruits.

“Do you not see how Allah makes comparisons? A good word is like a good tree whose root is firm and whose branches are high in the sky, yielding constant fruit by its Lord’s leave.” [Surah Ibrahim: 14;24]

2. The hardship I am facing was discussed and revealed hundreds of years ago: “Allah does not burden a soul with more that it can bear.” [Surah al-Baqarah: 2;286]

3. Have faith in Allah and He will bring forth help from where you could not even imagine it: “Anyone who believes in God and the Last Day should heed this: God will find a way out for those who are mindful of Him And will provide for him from where he does not expect.” [Surah at-Talaq: 65;2]

4. Do everything to the best of ability, which is known as Ihsan. Live with that purpose:

“Shall the reward of Ihsan be anything but Ihsan?” [Surah ar-Rahman: 55;60]

5. Allah has created us to make choices. He watches how we make those choices. We are not created to be irresponsible and unanswerable:

“Do people think they will be left alone after saying ‘We believe’ without being put to the test?” [Surah al-Ankabut: 29;2]

6. A believer should place his trust in Allah , not in one’s own power or the strength of others:

“I commit my case to Allah. Allah is well aware of His servants.” [Surah Ghafir: 40;44]

7. Remain steadfast on good: “Be steadfast like those Messengers of firm resolve.” [Surah al-Ahqaf: 46;35]

8. Process and regulate emotions through patience: “So be patient – your patience comes only from Allah.” [Surah al-Nahl: 16;127]

9. Recognise spiritual growth by understanding that hardship is not a setback but rather a step towards strength:

“Exalted is He who holds all control in His hands; who has power over all things; who created death and life to test you and reveal which of you does best.” [Surah al-Mulk: 67; 1-2]

 

A little after I started Quran journaling, I began with a gratitude journal as part of my initial enthusiasm with Quran journaling. My gratitude journal is ‘letters’ I write to Allah every day. I write about anything that made my day easy, brought a smile to my face, and filled my heart with joy. This is how I strengthened my reliance (tawakkul) in Allah . This gratitude journal is my personal reminder of the bounties that Allah has blessed me with. It is something I turn to on the days where I feel forgotten. 

If you are planning on starting Quran journaling this Ramadan or anytime soon, remain persistent. Every day brings something different, and each entry will be uniquely different to you. Do not compare your work with another – think of it as your personal spiritual journey. You can be as creative as you want to be with your Quran journal. Most importantly, enjoy the process as much as you can.

 

Related:

– Making Sense Of The Quran Through Journaling

– Quran Journaling For Kids

The post A Path To Strength And Reflection: Quran Journaling appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8

Transcript

You know when we look at what’s going on in Palestine, in Gaza. We always are hopeful of and we’re certain of a better day for the Palestinian people. And we can already imagine the day when Palestine is free and the people there are liberated from the thugs known as Zionists. And we can only imagine the celebration, the joy, the excitement, the visitations that will happen as a result. And we kind of got a glimpse of that. A very nice glimpse of that when Syria was liberated from the tyrant Bashar al-Assad. However, let’s pause here for a moment and appreciate something the Quran says about Musa alayhi assalam. 

 Because in the time of Musa, when he was still in Egypt, him and his people, the believers of that time, were being persecuted. They were being oppressed, they were being killed left and right. And them, like us, were imagining the day where Allah’s promise comes to light. Allah subhanahu wa ta’ala promised the people of Israel, the people, the believers of that time. He promised them that they will be saved from Fir’aun; that they will be free one day. They were waiting for that promise as we wait for the promise Allah subhanahu wa ta’ala made about Jerusalem; that it will one day be liberated and we will enter it the way it was entered the first time in the time of the companions. 

 But in light of that, Musa alayhi assalam says, “that will happen”. He says, “Allah’s promise will come to light; Allah subhanahu wa ta’ala will bring the demise of your enemies And you will be free on this earth”. And now here comes a punchline. Look how Musa alayhi salam is thinking! While they are envisioning a better day, the day when all of this death and destruction ends, the day when people are no longer seen as oppressed, the most public, the most viewed, the most witnessed, observed genocide in human history. And when all this ends, Musa alayhi salam) is not thinking about the celebrations. He’s not thinking about a better future. He’s thinking about the following: When this happens, Allah subhanahu wa ta’ala will be watching. What are you going to do? Oh, this is really interesting! 

 What is Musa alayhi assalam saying? Like wow! Way to kill the moment, right? No, no, Musa alayhi salam is a messenger. He’s a teacher. He’s a murabbi. He is disciplining and training the next generation to succeed. And what he’s teaching them is: Don’t be so fixated on the celebrations and the victories. You have to understand, everything is a test. Right now, under oppression. Right now, we Muslims, while viewing what’s going on in Palestine and elsewhere. This is a test. What are you going to do? Are you going to be concerned with your own livelihood? Isolate yourself or say I don’t want this. Don’t bother me with this stuff. I just want to live my life peacefully. I don’t want to put my career at risk. Is that what we’re going to do? That’s a test/ some people do that.  

 Or are we going to face the challenge as we are commanded to do. It’s a test. And some people will pass. Similarly, When the rubble settles, and the rebuilding starts, and we see a prosperous Palestine, a free Palestine, Musa alayhi salam is saying Allah subhanahu wa ta’ala will be watching. What are you going to do with that prosperity? What are you going to do with that freedom? It’s a test as well. And this is such a beautiful lesson because it’s essential to us to be able to do this. It’s essentially telling us and teaching us – dear brothers and sisters, pay attention to this – a believer is someone who focuses on the here and now. 

 Yes, we’re optimistic and we’re hopeful. We imagine a better future. But our focus is on the here and the now. And we embrace and appreciate the fact that Allah subhanahu wa ta’ala willed. He can change the situation overnight. In fact, quicker than that. If Allah subhanahu wa ta’ala wanted to, He could liberate Palestine right now. But the point of this life is not simply convenience, comfort, and luxury. The point of this life is to strive and to struggle as an investment for our afterlife. It just so happens to be that our generation is a generation that strives and struggles to fight back against oppression. And it’s stressful. And it’s frustrating. And it’s emotionally scarring. And it breaks the heart. But we will embrace that. And we will do it because we want to pass the test. 

 And when the day comes, when it comes, then we will be ready, inshallah, with the advice of Musa alayhi assalam, with the mindset of Musa alayhi assalam. To realize that it’s a test, are we going to be people who succumb to that prosperity and become corrupted by that prosperity and begin to use our prosperity to harm others and to oppress others? You know, like the Zionists. We were oppressed in Europe, the Holocaust and what not, even though Zionism began before all of that, right? Let’s not forget that. But then they get all that they got and then they use it to do the same thing they were complaining about before, right? We need a state for ourselves, they say. Because we’re only saved there. And then they use that to oppress others. 

 Wow, what a failure right there! See, they failed what Musa, alayhi salam, told them. What are you going to do with that? So dear brothers and sisters, we live in a difficult time; a time full of turmoil. But it is a test. And the day will come where it will be peace and prosperity. But that too is a test. And you know what? Sometimes, a lot of times. If not most of the time. It is easier to maintain our ethics and our morals to be embracing our faith, to be committed to our faith in times of difficulty than it is in times of peace and prosperity. We want it. We’re going to work for it. But once we get there. We’re going to remember the advice of Musa, alayhi assalam. 

 Perhaps your Lord will bring your enemies to their demise. And He will bring you freedom and peace on the land. And then He will watch what you are going to do.  

 As-salamu alaykum wa rahmatullahi wa barakatuh. 

The post IOK Ramadan 2025: A Believer Knows the Test | Sh Tarik Ata appeared first on MuslimMatters.org.

Awkward Apologetics 

There are certain tried and tested truisms that are triumphantly hurled towards inquisitors testing the rationality of rites received by revelation that, in the process, betray the revelation they are meant to defend. Modern man is thoroughly desacralized by skepticism of spirituality born from witnessing sinister intentions hidden in sacred language, by devils parading in the robes of popes and priests whose insatiable greed for personal ambition and enrichment consumed the souls of those they claimed to lead.

In many ways, Europe’s heart collectively broke after the 30 Years War, and it has never found the courage to hope again; rather, it has preferred to erect a cathedral for a civilization of cynicism atop the ashes of the charred remains of its burned and buried religion. Western thought is a grand pantheon built upon the graveyard of fallen ancestors, where centuries-old wailing over ruined dreams still echoes in its halls like a dull backdrop to the worship of its new idols.

The legacy of colonialism exported the bitterness of survivors of a failed religion and unceremoniously coronated it as the intellectual king to whom the minds of all peoples of the world were unwilling subjects. The love of God and betterment of man have become oppositional categories in the European mind, and it is his voice that echoes in the recesses of our heart, stirring anxieties of irrationality that manifest in insecure apologetics.

So, when we are pressed to address the purpose of the faith we confess, we must bend and shake, rend and break the coherence of the very things we claim to believe simply to assuage the cynicism that reverberates in the deepest recesses of our own minds. Everything we do must be transformed into the material benefit of man; it is not enough to say that the purpose of our entire existence is God Himself.

So, when we are asked the purpose of the fast, we proudly proclaim, “the benefit of man! Do you not see that hunger and thirst make us less averse to assist in the existence of all the poor? That fasting brings the body health; that hunger teaches us to disburse our wealth; that we learn the discipline we need to achieve all we want and more?”

Where, then, is the place of God who commands? The place of obedience to demands from Him who holds our lives between his hands? Where is the place of “I listen and obey,” of punishment for those gone astray, of examples of Prophets who left their families alone in the desert sands?

We are turned into slaves of the material, of time and space, of benefit and harm, of the temporal limitations of a usurper mind that rules with an iron fist over the kingdom of an infinite heart. There is only one method to break the shackles we’ve accepted: “Say, if you love Allah, follow me! Allah will love you.”

The True Purpose of Fasting

Is taqwā not a benefit enough for us to gain; is His Pleasure and Promise not worth the self-restraint? Why must we conjecture and contrive when we can easily find the purpose in His most divine speech itself:

“O believers! Fasting is prescribed for you—as it was for those before you—so that you may practice taqwā.” [Surah Al-Baqarah; 2:183]

Sometimes, the performance is the purpose; the form is the function; the pain is the point. What is this taqwā that is mentioned, how can it be understood? Recall when ʿUmar b. Al-Khattāb questioned ʿUbayy b. Kaʿab (may Allah be pleased with them both) about taqwā. Recall the latter’s response, that taqwā is like walking upon a road beset by thorns, so you gather your clothes and walk carefully by.

To have taqwā is to be in constant mindfulness of the presence of Allah , that every breath that is breathed, and every image that is seen, and every sound that is heard, and the utterance of every unkind word, is known by Allah . Taqwā is to protect oneself from the displeasure of Allah by finding respite in the love of Allah : “and they realized that there is no refuge from Allah except in Him.”

To fast is to turn the entire body into a vehicle that reminds of Allah . Every pang of hunger that causes sudden bursts of anger; every scratch in a thirsty throat and every night spending the time for sleep in wakeful prayer instead; these all fill with the remembrance of Allah . The form of fasting turns the body into a vehicle for the function of fasting: the pain and discomfort of the practice continuously remind us of the presence of Allah .

This is not to deny that there is material benefit as well: the body does gain health, the heart becomes less attached to wealth, and discipline does become less cumbersome to an unruly mind. But these are not the purposes but the benefit, not the consequence but the beneficence of a God who has taken the whole world into the folds of His infinite mercy. These are rewards for the pursuit of His Pleasure; they are not the purpose themselves.

The Danger of a Materialized Islam

We must be cautious in our apologetics, lest we turn Islam into another material ideology. The disease in the heart of Western thought is bitterness masquerading as arrogance. 

Imagine a man who loved his wife, showered her with attention and affection, love and devotion, spending his night and day in her worship. What, then, when he returns home one day to find that she has always had another man; that he was just a means for her enrichment when her pleasure was at the hands of another? This man roams with a broken heart, warning all about the treachery of a woman’s art, vowing that he will never be fooled again by another demon in a woman’s form.

Shall a man who has a loving wife, the mother of his children and the coolness of his eyes, who loves him and respects him, cares for him as he cares for her, respond to this heartbroken polemicist by adopting his language? Why would a man who has only ever experienced love and devotion from his wife accept the premises of one who has been so horribly betrayed?

The Western mind has still not recovered from the discovery that its chosen religion was nothing more than the plots of the kings and popes to disguise idol worship in the words of a prophet they pretended was God. Its bitterness has desacralized the world, removed all love and intuition, rendering it incomprehensible, reducing everything beautiful and divine to brazen materialism. To engage in apologetics using its own language is to ingest the toxicity of bitterness that is not our own.

We were never betrayed by the religion of God; it was we who betrayed it. And we continue to betray it every time we pretend that the life that was created by Allah , is sustained by Allah , will be brought to an end by Allah , was created to simply live and die without returning to Allah .

We fast for Him and no one else. And everything we gain from it is from His beneficence and nothing else.

 

Related:

– What Fasting Demands From Us | Mufti Taqi Uthmani

– Prophetic Guidance For An Exemplary Ramadan

 

The post Why We Fast: The Theological Danger Of Awkward Apologetics appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7

Transcript

It’s very important for us to study Iblis. As our enemy, he exposed himself and he made it very clear. He announced to Allah subhanahu wa ta’ala and all of the creation. Allah subhanahu wa ta’ala documented all this for us. He announced what exactly he’s going to do to try to get you and I into hellfire. He exposed himself and he exposed his plan. And this is why Allah subhanahu wa ta’ala documents so much of what Iblis has said and what Iblis seeks to do. And he’s constantly telling us, Iblis is a clear enemy. He clearly has announced his animosity towards you and I. His goal is clear. He wants to subdue us, to make us subservient to his cause, to his cause, his corruption, and his poisons, so that he can easily drag us to hellfire with him. That’s the reality. And in one set of verses where Allah subhanahu wa ta’ala captures what Iblis is announcing in his plan,  

 Allah subhanahu wa ta’ala says the following about Iblis (in Quran 7:16-17): 

 

قَالَ فَبِمَآ أَغْوَيْتَنِى لَأَقْعُدَنَّ لَهُمْ صِرَٰطَكَ ٱلْمُسْتَقِيمَ ١٦ ثُمَّ لَـَٔاتِيَنَّهُم مِّنۢ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَـٰنِهِمْ وَعَن شَمَآئِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَـٰكِرِينَ ١٧ 

 Iblis says, O Allah, because You deceived me – look at his animosity, look at his hatred, look at the evil. He’s accusing Allah subhanahu wa ta’ala of deceiving him. He says, O Allah, because You deceived me, You made this creation better than me. Allah subhanahu wa ta’ala never said that. Because You did this, I am going to wait for them on their path to You, on that straight path you keep talking about, O Allah. That straight path You keep talking about, how it’s easy to get to You, how it’s simple to get to You, how it’s the most efficient way of life, I’m going to sit for them and wait for them on that very path You created in spite of You. And then I will attack them from all angles, from their right, from their left, from above them, from in front of them, and from behind them. 

 In other words, Iblis is saying, I will employ anything and everything at my disposal to corrupt Your creation which You have favored over me, so that what You want for them and of them never comes about. Allah subhanahu wa ta’ala wants mercy for us. Allah subhanahu wa ta’ala wants paradise for us. Allah subhanahu wa ta’ala wants us to submit to Him. He wants a relationship between Him and us. That, Iblis says, he’s going to do everything He can to make sure it never happens. This is his plan. Now, Iblis essentially wants to turn you and me into animals. He wants to take away from us what makes us unique. When Allah subhanahu wa ta’ala told the angels, ‘I know about humanity what you don’t know’.  

 Well, some of the things that Allah subhanahu wa ta’ala gave to humanity that distinguishes the human being; there are three main things, all of which are mentioned in the Qur’an. Allah subhanahu wa ta’ala gave the human being rational capacity, and this is in no particular order. Human beings are distinguished as humans from other creations because of our mind, our ability to use it, what we can use it for. The mind is a blessing from Allah subhanahu wa ta’ala. And He gave us our mind with its uniqueness and its capacity, far beyond any animal, far beyond the jinn as well, so that we have a tool to getting to know Allah subhanahu wa ta’ala; so that we know right from wrong; so we know what is good for us from what is bad for us; so we can make better decisions. That’s there. That’s number one. Number two, language, communication. What makes human beings unique in comparison to animals is our ability to communicate our thoughts, our ability to express ourselves, our ability to link with other human beings and connect with them. 

 So, our language is another thing that distinguishes us from animals. And notice Allah subhanahu wa ta’ala, the crux of our relationship with Him is through what? The Qur’an. And the Qur’an is what? It is a book of communication. It uses a beautiful language to communicate to us from Allah subhanahu wa ta’ala beautiful messages. So, our tongue. And then finally number three, last but definitely not least, what makes a human being distinguished from animals is their akhlaaq. Their manners, their ethics, their values. Animals have no conception of this. They don’t. The male, the father of animals, rarely ever sticks around, only a few species. But normally the father has no presence in the life of its offspring. And the mother’s presence is ‘til the animal or the babies can be self-sufficient on their own independence. 

 There is no akhlaaq, there is no ethics. There is no set of morals. There is no set of ethics. There is no set of morals, what animalsconduct themselves by. It’s basically instinct so Allah subhanahu wa ta’ala gave the human being this fitrah. And we know this word is fitrah, this natural disposition. And part of the fitrah is that we have a general idea of what is right and what is wrong, what is good and what is bad. Animals don’t have this; it’s just instinct. If they’re hungry, they eat. If theyre tired, they sleep. Right? So these three things.  

 So, Iblis because he hates us for our humanness, he wants to corrupt the things that make us human. So he wants to attack your mind; he wants to attack your tongue, your language; he wants to attack your ethics. Now, things are probably coming together when you look at the world today, right? He corrupts the mind by getting us not to use it, right? Either way, there are many ways he does this. One way is by cultural blindness or blind following. Oh, why do you behave this way? Because this is how we found our forefathers behaving. Oh no, no! You can’t ask questions because that’s not part of our culture! Or how dare you challenge the way of our forefathers, the way of our society, right? You know, we see this in America; it’s this concept of, ‘We’re right because we’re so sophisticated as Americans and we’re so advanced.’ You know, and anyone who challenges the way we live-oh, you can’t do that! 

 A lot of people behave this way, right? Or sometimes it’s through false premises, through a lot of these ideologies like feminism, Red Pill movement; all these isms, right? They are built on premises, a certain foundational belief, a foundational principle that the rest of the ideology is then structured upon. And if that’s wrong, the rest of the structure is wrong, isn’t it? So Iblis will try to get humanity to develop new isms to enter, to be convinced by certain isms and to follow it because that ism is wrong from the very start. Like this notion that the male and the female are equal; that’s a wrong premise. 

 So, Iblis tries to incapacitate our minds by getting us to believe in certain things that are wrong so that it misinforms our behaviors and our conclusions. Another way, by destroying the brain through intoxicants, through weed, for example, through drugs, right? As Allah subhanahu wa ta’ala says, these are poisons from the behaviors or the actions of the shaytan. So, he wants to destroy our brain. That’s one way. The tongue. He wants our tongues to be corrupt. So, he wants us to use vulgar language. He wants us to be corrupted. He wants us to be lewd in how we communicate. He wants us to attack one another with language. He wants us to label one another with language. He wants us to put one another down with our tongues.

All of these things are mentioned in the Qur’an, as Allah subhanahu wa ta’ala says, لَا يَسْخَرْ قَوْمٌۭ مِّن قَوْمٍ (Quran 49:11). And He says, وَلَا تَنَابَزُوا۟ بِٱلْأَلْقَـٰبِ ۖ (Quran 49:11). Don’t use your tongues to put each other down. Don’t label each other with labels, which is a means of putting people down, right? Allah subhanahu wa ta’ala tells us, don’t backbite, right? أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًۭا فَكَرِهْتُمُوهُ (Quran 49:12). Don’t backbite. It’s a disgusting thing. It’s like eating the flesh of a dead person. Among other ways, the Prophet, ﷺ , tells us, a believer is not someone whose tongue is lewd, whose tongue is foul, among other things, so be careful of your tongue. And just take this hadith in regards to the tongue.

The Prophet, ﷺ , says, the thing that gets most people into hellfire is the tongue. So most of humanity’s sins is coming from their tongue. And the last thing, ethics. He wants to corrupt our ethics. And in our times, we see it everywhere, from LGBT, to the Zionist movement, to other types of movements, racism, etc. The eroding of values and ethics is of the actions of Shaytan, because when human beings are not principled, they behave in ways that aren’t befitting to the human beings. They’ll begin to kill one another. They’ll begin to steal from one another. They’ll begin to exploit one another.  

 I mean, look at CEOs of companies. They will stop at no expense to take anything and everything you have that is of value and monetary. They can care less how it will ravage society, how it will keep society behind, how it will erase the middle class, how it will destroy the middle class, how it will destroy the middle class. They can care less because capitalism isn’t driven by ethics. It’s driven by profit. So be careful of these three things. And Allah subhanahu wa ta’ala gave us a Sharia that preserves these three things. So we ask Allah subhanahu wa ta’ala to help us preserve them. Allahumma ameen. 

 So we ask Allah subhanahu wa ta’ala to help us preserve them. Allahumma ameen. Wassalamu alaikum assalam. 

The post IOK Ramadan 2025: A Believer Preserves Their Humanity | Sh Tarik Ata appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6

Transcript

There’s a verse towards the end of Surah Al-Ma’idah that took me a while to begin to appreciate the message and the meaning that it is offering us and teaching us.

And it begins by saying, Allah Subhanahu Wa Ta’ala here is saying that He made the Ka’bah. He developed the Ka’bah in a way because Ta’ala means to develop something into something else. He developed the Ka’bah to where it served a few different functions. And among those functions is Qiyaman Linnaas. It is a place where people can get their livelihood and their provisions from. So it is a place where there’s, there’s money so that people can build businesses. It is a place where there’s enough food so that they can satisfy their hunger, among other things.

And Qiyaman Linnaasi wa Shahr Al-Haram, as well as the sacred months. So in Arabia, before Islam and during Islam, there were four months that were called four sacred months in which Arabia, as a custom, decided that in these months we cannot attack one another. We cannot raid one another. It’s times of peace. It’s times of ceasefire. And they did this so that there is enough room for travel, enough room for caravans to go to long distances and come back with trade, among other things. So it’s a type of way of stabilizing the economy and allowing some place for growth and for development. And Hadi refers to the slaughter of sheep that is done during Hajj. And a lot of people are able to eat and to be, and they are able to be satisfied, to satisfy their hunger, specifically the poor people, because of all of this sacrifice and slaughter and Qada’id, as well. And that’s something that I don’t want to explain right now. So here we have something that Allah is telling us about the Ka’bah.

When you think about the Ka’bah, what do you think of? You probably think of this massive, beautiful structure where millions of people gather to do Salah, to do Umrah. You have these beautiful malls. Right across from the Ka’bah, it’s a lot of, you know, things that you buy and you purchase. It’s an exciting time. It’s beautiful. It’s convenient. Everything smells nice. Everybody looks nice. And that’s kind of how we see the Ka’bah. But that’s not what Allah is telling us here. Now, all of that is true. What Allah is telling us is the following. The Ka’bah, Allah made it in a way where people can live and thrive because of it. In other words, Allah made the Ka’bah a means of people’s livelihood.

Yet, as I just explained and kind of reflected with you all, when people think of the Kaaba today, we think of it as a place of Ibadah and a place of Umrah. And no doubt that’s true. But it’s greater than that. What is the point Allah is making here? I think the main point, Allah is teaching us that sometimes there are things in our lives that are actually the source of a lot of good for us in multiple ways. Yet we never really realize it. And so I began this reflection by saying it was difficult for me to understand what this verse was actually saying, but I think that’s kind of the point. That’s part of the point.

There are things in your life, people in your life, realities in your life that are actually the source of your rizq, your livelihood, your well-being that you never once thought and considered to be providing you with that. Now, when we begin to look at the world from this lens, with this opportunity, we just open a door of seeing Allah’s Rahmah that we may have been blind to prior to that. Can you imagine your provisions are coming to you as a result of people or things that you have no idea about? When you even look at the trajectory, trajectory of your own life, how did you get to where you are today? When you think of areas in life that you are thriving, whether financially or health-wise or physically or mentally, whatever it may be, there are many factors, many things that Allah placed in your life that allowed you to reach that.

And we need to take some time. And reflect over this reality to try and find where Allah has placed these things in our lives so that two things happen. Number one, we better see Allah’s presence in our lives. You see, the more we’re able to see Allah’s presence in our lives, and what I mean by that is how Allah is helping us in life, what Allah is giving us so that we can thrive and we can succeed in this life. The more we see that, the more relevant Allah feels to us. The more relevant Allah feels to us, the more real this religion is to us, the more we engage it, the more we’re ready to submit to it in love of Allah, and of course, in Islam and submission to Allah subhanahu wa ta’ala.

So that’s number one. Number two, the more we see that, the more gratitude we’re able to express to Allah subhanahu wa ta’ala. You know, thinking about someone or something being in my life, opening doors of opportunity for me, realizing this. And that’s coming from and realizing that it’s coming from Allah subhanahu wa ta’ala. What that does for me is now creates a sense of optimism, a sense of safety, a sense of security that Allah subhanahu wa ta’ala is assisting me, even in times where I might feel that I’m not getting much from Allah subhanahu wa ta’ala. It’s there. You probably just haven’t seen it yet. And now with all of this, this verse is teaching us something so beautiful that there’s always opportunity in life.

And so long as you feel that there’s opportunity, you feel hope. And when you feel hope, one of the primary facets of Iman is now properly intact. And then the verse continues and says, that Allah knows what is in the heavens and what is in the earth, and that Allah knows everything. Allah made that, the Ka’bah, and how the Ka’bah is now a source of rizq for the people of Mecca. And even till our times today, it’s a source of rizq, right? Allah made it that way so that you get to know that Allah knows everything that’s going on in the heavens and the earth. And Allah subhanahu wa ta’ala has knowledge of all things. In other words, Allah subhanahu wa ta’ala made the Kaaba so that we can better get to know Him subhanahu wa ta’ala.

And when we see how Mecca works, how the Ka’bah works, how it brings people from all corners of the world, how it’s a source of massive rizq for people, how it’s a source of safety and security, repentance and Iman for millions upon millions of people every single year, now Allah is telling us, Allah made the Ka’bah in a way where it naturally creates that result. Now he’s telling us, look at the universe. Don’t you see the universe in order? You might be looking at the world today, you might be looking at the news today, and things seem to be in chaos. But when you feel that and you feel overwhelmed by what’s going on in the news and what’s being spewed in the news, take a moment, go outside and appreciate how the universe functions, how it’s in order. And remember the one who put it in order. And then remember and connect that to yourself, that Allah subhanahu wa ta’ala will keep your life in order so long as you submit to Him.

And may Allah bless our Prophet Muhammad and all his family and companions.

The post IOK Ramadan 2025: A Believer Always Sees the Good | Sh Tarik Ata appeared first on MuslimMatters.org.

In the Name of Allah, the Gracious, the Merciful

The gates of Heaven are opened, the gates of Hellfire are closed, and the devils are chained. This month is one of the best opportunities to start getting our thoughts in order.

We do not always choose what comes across our minds. Angels urge us to obey Allah , devils entice us to disobey Allah , and our lower-self just wants to eat, drink, and be merry, regardless of the consequences. But we can choose how to react to such involuntary thoughts by redirecting our attention to better, voluntary thoughts, and the corresponding emotional states they produce.

Allah said,

“If you are tempted by Satan, then seek refuge with Allah. Surely He is All-Hearing, All-Knowing.” “Indeed, when Satan whispers to those mindful of Allah, they remember their Lord, then they start to see things clearly.” [Surah Al-A’raf ; 7 : 200-201]

The way to defend yourself against evil thoughts is not to consider them, ruminate over them, or even fight them. Rather, the correct method is ‘thought replacement,’ that is, turning your awareness away from those evil thoughts towards good thoughts of your choosing.

One of the righteous predecessors explained the process to his student, asking, “What will you do if Satan entices you to sin?” The student said, “I will fight him!” The elder said, “And if he returns?” The student said, “I will fight him!” The elder said, “And if he returns?” The student said, “I will fight him!” The elder said, “This will take too long. What do you think if you passed by some sheep and its guard dog barked at you and prevented you from crossing? What would you do?” The student said, “I would endure and renew my efforts.” The elder said, “This would take too long. Rather, seek help from the Owner of the sheep and He will suffice you.”1

“The way to defend yourself against evil thoughts is, turning your awareness away from those evil thoughts towards good thoughts of your choosing.” [PC: Saif71 (unsplash)]

Bad thoughts are like an angry guard dog on a leash that you pass by as you walk through the neighborhood. If such a dog started bothering you, you probably would not consider hurting the dog or even interacting with the dog. Instead, you would seek out the owner of the dog to rein it in. The dog is under their control, not yours.

Likewise, it is not a good idea to engage with your evil thoughts (and we all get evil thoughts from time to time). Imam Ibn al-Qayyim said, “Know that passing thoughts are not harmful. Indeed, they are only harmful if they are sought and engaged. For a ‘thought’ is like a passerby on the road; if you ignore him, he will pass by and depart from you.”2 If you want to deal with these unsettling whispers properly, you simply ignore them by talking to yourself in a calmer way.

You have heard that the Prophet ﷺ said, “Whoever believes in Allah and the Last Day, let him speak goodness or remain silent.” Have you considered this advice applies to the tongue of your heart as well? For every action, there is a remembrance of Allah or a supplication to Him in the Sunnah. In everything you see in creation, there is a reflection available to remind you of the Lord Almighty, as Imam al-Ghazali said:

The wise person is not unmindful of remembering the Hereafter at any time, as it is his final destination and resting place. In everything he sees of water, fire, or anything else, it is a lesson and admonition, for a man looks at things according to his concerns.3

Even the habits of walking, sleeping, and entering the restroom are guided by something in the Sunnah, lest “our movement and stillness be in the hands of devils by means of our whims.”4 There is a constant dialogue between your heart, your mind, your lower-self, and the devil who follows you around. You may not realize it now, but you have more control over the course of this conversation than you might think.

There is a secret here to be unveiled in the supplication prescribed for us as a treatment for anxiety and depression. The Messenger of Allah ﷺ said:

Never is a servant struck by worry or grief but let him say, ‘O Allah, I am Your servant, the son of Your servant, the son of Your maidservant. My forelock is in Your hand, Your decision over me has passed, and Your decree upon me is in justice. I ask You by every name with which You have named Yourself, or revealed in Your Book, or taught to one of Your creatures, or kept hidden in the Unseen with You, that You make the Quran the spring of my heart, the light of my insight, the banisher of my depression, and the expeller of my anxiety,’ then Allah will expel his worry and replace his grief with joy.5

Having thus acknowledged the Lordship of the Creator, the wisdom of His Decree, and sought nearness to Him by His Beautiful Names, the servant focuses their request on the acquisition of the Quran, that is, its recitation and understanding. Allah has surely declared the therapeutic properties of His Noble Book,

“O humanity! Indeed, there has come to you a warning from your Lord, a cure for what is in the hearts, a guide, and a mercy for the believers.” [Surah Yunus: 10;57]

How might we understand some ways this process works?

This being ‘the month of the Quran,’ our recitation can aid in emotional healing through what Imam al-Ghazali calls the ‘influence’ (ta’athur) of the verses:

It is that one’s heart is impressed upon by various effects on account of the different verses, such that there is a state corresponding to each understanding and a feeling characterizing one’s heart of sadness, fear, hope, and so on… For whoever does not have these characteristics and his heart does not fluctuate between these states, his portion of recitation is nothing more than a movement of the tongue.”6

“The Quran invokes a broad spectrum of human emotions, including joy, fear, hope, love, awe, amazement, gratitude, sadness, and calm.” [PC: Md Mahdi (unsplash)]

The Quran invokes a broad spectrum of human emotions, including joy, fear, hope, love, awe, amazement, gratitude, sadness, and calm. These emotions are never ‘bad’ in the proper amounts. Each one serves a purpose, as a dose of medicine at the right time and the right volume.

Fear can be uncomfortable, and too much leads to despair, but it serves us well by keeping us away from harm. A measured shot of sadness facilitates our minds’ reflection on serious topics. Hope is a lighter, more pleasant experience, but in lopsided amounts, it leads to delusion. As emotions tend to pull us one way or another, learning how to return to a state of centered equilibrium is most optimal for mental well-being.

For this reason, Shaykh Abu ‘Ali al-Rudbari, a scholar among the early ascetics, would say, “Fear and hope are like the wings of a bird. If they are equal, the bird is balanced and it will take flight. If one of them is deficient, it will fall by its deficiency. If they are both missing, the bird will be on the verge of death.”7 Some of the righteous predecessors gave precedence to fear or hope, based on their understanding and experience, but many would say in keeping with the parable of the bird, “The most perfect of states is a balance between fear and hope predominated by love, for love is the driver.”8

A mindful reciter, in tune with their emotions, will recognize what he or she needs in the present moment. Someone suffering from depression or anxiety should focus on the verses of hope, another one heedless must emphasize the verses of fear and awe in their minds. At times, the reciter may need to stop at a single verse and repeat it over and over. 

Abu Dharr told us, “The Messenger of Allah ﷺ prayed at night reciting a single verse until morning, by which he would bow and prostrate, ‘If You punish them, they are Your servants. If You forgive them, You are the Almighty, the Wise.’”9 When things were getting hard on Shaykh al-Islam Ibn Taymiyyah, he would recite the six verses of ‘tranquility’ (sakinah) as a way to attain calm amidst a turbulent situation.10

Herein lies a secret that you now know. As you move through the Quran, carefully reflecting upon its wonders, you will cycle through the range of thoughts producing emotions in such a manner leading to a desired symmetry of mental states. As you commit the verses to memory, you will now have access to readily available thoughts as a replacement for whatever the devil or your ego throws in your path. You can mobilize any counter-notion you need at the precise moment you need it. Be aware, nevertheless, that knowing the technique is easy; mastering the technique requires a lifetime of practice.

Success comes from Allah, and Allah knows best.

 

Related:

– [Podcast] Ramadan Vibes: Connecting with the Quran | Sh Muhammad Ziyad Batha

– From The Chaplain’s Desk: Engage With The Quran

1    Al-Qurṭubī, Jāmiʻ li-Aḥkām al-Qurʼān (Cairo: Dār al-Kutūb al-Miṣrīyah, 1964), 7:348.2    Ibn Qayyim al-Jawzīyah, Al-Jawāb al-Kāfī li-Man Sa’ala ’an al-Dawāʼ al-Shāfī (al-Maghrib: Dār al-Ma’rifah, 1997), 1:157.3     Abū Ḥāmid al-Ghazzālī, Iḥyā’ ’Ulūm al-Dīn (Beirut: Dār al-Maʻrifah, 1980), 1:139.4    Al-Ghazzālī, Iḥyā’ ’Ulūm al-Dīn, 1:142.5    Ṣaḥīḥ Ibn Ḥibbān #972; authentic according to Shu’ayb al-Arnā’ūṭ in Al-Iḥsān fī Taqrīb Ṣaḥīḥ Ibn Ḥibbān (Beirut: Muʼassasat al-Risālah, 1988), 3:2536    Al-Ghazzālī, Iḥyā’ ’Ulūm al-Dīn, 1:285-286.7    Al-Qushayrī, Al-Risālah al-Qushayrīyah (Cairo: Dār al-Maʻārif, 1995), 1:260.8     Ibn Qayyim al-Jawzīyah, Madārij al-Sālikīn Bayna Manāzil Īyāka Na’budu wa Īyāka Nasta’īn (Beirut: Dār al-Kutub al-ʻArabī, 1996), 1:513.9    Surat al-Ma’idah 5:118; Musnad Aḥmad #21328; fair according to Al-Arna’ut in Musnad Al-Imām Aḥmad Ibn Ḥanbal (Beirut: Mu’assasat al-Risālah, 2001), 35:257.10    Ibn al-Qayyim, Madārij al-Sālikīn, 2:471.

The post Cast Aside Evil Thoughts In This ‘Month Of The Quran’ appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5

 

The post IOK Ramadan 2025:A Believer is Always Just | Sh Tarik Ata appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~32 minutes

Learning Objectives

• Identify the concept of Ihsan and its significance in Islamic teachings.
• Understand how to beautify one’s Qur’anic recitation through the principles of Tajweed and proper articulation.
• Differentiate between Tafakkur (reflection) and Tadabbur (contemplation and action) in relation to the Qur’an.
• Explore the ethical guidelines for animal treatment, including humane slaughter and prohibitions against cruelty.
• Analyze the Prophet ﷺ’s guidance on Ihsan during conflict, including the prohibition of mutilation and harm to non-combatants.
• Reflect on the Qur’anic verses that emphasize striving for excellence in worship, personal conduct, and interactions with others.
• Learn the various levels of response to life’s trials, from patience to gratitude, and their spiritual implications.
• Recognize the importance of humility when engaging with the Qur’an and its teachings.
• Examine the role of Ihsan in daily life and how it transforms mundane actions into acts of worship.
• Appreciate the reward promised by Allah for those who live with Ihsan, as outlined in the Qur’an.
• Develop practical strategies for embodying Ihsan in worship, relationships, and ethical decision-making.

Class Summary Living with Ihsan: Excellence in All Aspects of Life

Islam emphasizes the concept of Ihsan (excellence), urging believers to approach every aspect of life—worship, relationships, and daily actions—with care and integrity. This principle is deeply rooted in the Qur’an and Sunnah and serves as a means to draw closer to Allah. Below, we summarize key lessons from Islamic teachings on Ihsan, covering Qur’anic recitation, ethical treatment of animals, and personal conduct.

Beautifying Qur’anic Recitation

The Qur’an encourages not only regular recitation but also beautifying one’s voice during it. This practice, called Tahseen As-Sawt, involves using Tajweed (correct pronunciation and articulation) to enhance the melody of recitation. The Prophet ﷺ praised companions like Abu Musa al-Ash’ari for their captivating voices and highlighted that those who lack natural vocal talent can achieve beauty through practice and dedication.

Reflection on the Qur’an: Beyond recitation, believers are urged to reflect on the Qur’an’s meanings, repeating verses to internalize their lessons. The Qur’an is described as a personal letter from Allah, meant to inspire humility, action, and a deeper connection to its guidance.

Ihsan in Worship and Conduct

Ihsan is not limited to recitation but extends to all forms of worship. It involves approaching Allah with sincerity and striving to perform acts of worship with both outward excellence and inner devotion. Reflection on the Qur’an, patience during trials, and gratitude for Allah’s blessings are key elements of Ihsan in worship.

Ethics and Ihsan in Everyday Life Treatment of Animals

The Prophet ﷺ taught humane practices in animal treatment, including ethical slaughter. He instructed that knives should be sharpened and hidden from the animal, and that animals should not witness the slaughter of others. Even harmful creatures should not be killed using fire or in cruel ways, underscoring the importance of compassion in all dealings.

Ihsan in War

Even in war, Ihsan applies. The Prophet ﷺ forbade mutilation, killing of non-combatants, and inhumane treatment of prisoners, demonstrating that Islamic ethics uphold dignity and mercy in all circumstances.

Applying Ihsan to Trials and Daily Actions

Ihsan also governs how Muslims respond to life’s trials. While patience is essential, the highest level of Ihsan is gratitude, where believers recognize trials as opportunities to strengthen their relationship with Allah. Similarly, in daily actions—whether working, studying, or helping others—believers are urged to pursue excellence as an expression of faith.

Why Ihsan Matters

The Qur’an reminds us that the purpose of life is to strive for excellence: “He who created death and life to test you as to which of you is best in deed” (Surah Al-Mulk). In return, Allah promises Ihsan as a reward for those who live with Ihsan: “Is the reward for Ihsan anything but Ihsan?” (Surah Ar-Rahman).

Conclusion: Strive for Excellence in All You Do

Living with Ihsan transforms mundane actions into acts of worship, brings beauty to relationships, and deepens one’s connection to Allah. Whether in Qur’anic recitation, ethical treatment of animals, or navigating trials, Ihsan serves as the standard for believers. Let us strive to embody this excellence and seek Allah’s ultimate reward: His mercy and eternal Ihsan in the Hereafter.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu. Alhamdulillahi rabbil alameen, salallahu wasallam wa baraka nabiyyin wa Muhammadin wa ala alihi wa sahbihi wa sallam taslimin kathiran amma ba’d. Welcome back to the classes we are studying right now from the chapter of “Faslun Fi Tahseen As-Sawt,” beautifying your voice when it comes to the recitation of the Qur’an. Imam Ibn Qudamah, rahimahullah ta’ala, when he finished the secrets of the Ibadat, came to the recitation of the Qur’an.

The Virtue and Etiquette of Qur’anic Recitation

We talked about the virtue of reciting the Qur’an itself and the etiquette of reciting the Qur’an. Now we are discussing together one of the specific etiquettes of the recitation of the Qur’an, and that is “Tahseen As-Sawt bil Qur’an,” beautifying your voice with the Qur’an. Let’s see that, insha’Allah ta’ala. Bismillah.

Beautifying the Voice in Qur’anic Recitation

Imam Ibn Qudamah, rahimahullah, says in section three, beautifying the voice with the Qur’an. It is recommended to recite in a beautiful voice, “Tahseen Al-Qira.” If one does not have a fine voice, “Hassan As-Sawt,” he should beautify it as much as he can. As for reading with modulated sounds, the predecessors used to dislike it.

Alhamdulillah rabbil alameen, wa salallahu wa sallam wa baraka nabiyyin Muhammadin wa ba’d. So the ayat, rahimahullah, begin by saying, “wa istahabu tahseen al-qira,” it is recommended that you recite with a beautiful voice. Then he mentions something as a disclaimer here: If one does not have a fine voice, then he should beautify it as much as possible. What does that mean? That means a beautiful voice is one of two things: whether it is a gift from Allah subhanahu wa ta’ala or a skill that you can acquire.

Some people, Allah subhanahu wa ta’ala made it very natural for them to have beautiful voices. Those are blessed; it’s a gift from Allah azza wa jal. Some of the Sahabah, radiallahu anhum, were known for that. One of them was Abu Musa al-Ash’ari, radiallahu anhu wa rida. One night, the Prophet salallahu alaihi wa sallam was passing by, and he overheard Abu Musa al-Ash’ari in his home. The Prophet salallahu alaihi wa sallam was captivated by his beautiful voice. The next day, when he met him, he said, “If you had seen me last night listening to your recitation of the Qur’an…” Abu Musa al-Ash’ari was surprised and said, “Ya Rasulallah, wallahi, if I had known you were listening to me, I would have made it even more beautiful.”

Imagine this: If his casual recitation mesmerized the Prophet salallahu alaihi wa sallam, think about how it would sound if he made an extra effort to beautify it. Now, if you don’t have a naturally beautiful voice, what can you do? Some people say, “I have a deep voice,” or “I have a very sharp voice.” What can be done in this case? What would help you beautify your recitation of the Qur’an? The answer is Tajweed. If you learn the Tajweed of Qur’an, the ahkam of Tajweed, and the makharij of al-huroof (the articulation points of the Arabic letters), that alone will make your voice melodious, regardless of whether you have a naturally beautiful voice or not.

I’ve seen people whose voices are not naturally good. In fact, they are far from it. But they made an effort, learned Tajweed, perfected the makharij al-huroof, and now they teach people Qur’an. It’s not that their voice became perfect, but their recitation with Tajweed makes their recitation beautiful.

Reflecting on the Qur’an

In a hadith of the Prophet salallahu alaihi wa sallam mentioned in Sahih al-Bukhari and Muslim, the Prophet salallahu alaihi wa sallam said, “Allah has never listened to anything as He listens to a prophet with a beautiful voice who recites the Qur’an.” The meaning here is not that Allah “listens” in a human way but that Allah appreciates it.

If you have a Qur’an at home, keep using it. The reciter of the Qur’an should contemplate Allah’s kindness to His creation by letting the meanings of His speech reach their understanding. They must know that what they are reading is not the speech of men and should envision the greatness of the speaker. Let them contemplate His words, for contemplation is the main purpose of reading the Qur’an. If that cannot be achieved except by repeating a verse, let them repeat it.

For example, the Prophet salallahu alaihi wa sallam once stood a whole night repeating the verse: “If You punish them, indeed they are Your servants.” He kept repeating it, reflecting on its meaning. Imagine reflecting on this verse over and over, allowing it to touch your heart deeply.

The same has been said about others. Tamim al-Dari, radiallahu anhu, once stood in prayer repeating the verse: “Do those who commit evils think we will make them like those who have believed and done righteous deeds?”

Not everyone will reflect on every verse the same way. Some verses will strike a chord with you, while others might not. Reflect on the verses that move your heart. Repeat them.

Contemplation and Action

When the Qur’an describes the wrongdoers or the punishment awaiting them, make yourself fear the consequences of disobedience. Don’t view the stories of the Qur’an as mere entertainment. These stories are lessons. Reflect on the message and ask yourself, “What action does this require from me?”

Reflection on the Qur’an is not just about understanding the words. It’s about internalizing the message and acting on it. If a single verse stops you in your tracks and makes you change your behavior, that’s more valuable than reciting an entire chapter without understanding it.

When you recite verses about Allah’s greatness, pause and reflect. When you read about creation, ponder its majesty and what it reveals about Allah’s power. The Qur’an is an invitation to reflect, not just recite.

However, don’t misinterpret the Qur’an. Reflection (tafakkur and tadabbur) must stay within the boundaries of correct understanding. Interpretation requires knowledge, but reflection is personal and meant to inspire action.

Obstacles to Understanding the Qur’an

If sins, pride, or whims dominate your heart, they act like rust on a mirror, preventing you from understanding the Qur’an. Remove these obstacles to polish your heart so it can reflect the meanings of the Qur’an clearly.

Approaching the Qur’an with Humility

When you read the Qur’an, think of it as a personal letter from Allah to you. Approach it with humility and a sense of urgency to act on its commands. Recite it as though it is addressing you directly. Reflect deeply, repeat verses that resonate with you, and strive to align your actions with its teachings.

Ihsan (Excellence) in All Actions

The Prophet ﷺ emphasized the importance of Ihsan (excellence) in all actions, as shown in his guidance on the treatment of animals and other living beings. He said, “Allah has made Ihsan obligatory in all things. So when you kill, kill with Ihsan, and when you slaughter, slaughter with Ihsan. Let one of you sharpen his knife and spare suffering to the animal.”

Ihsan in War

This principle applies to everything, even in matters of war. The Prophet ﷺ prohibited mutilation and emphasized the humane treatment of prisoners and combatants. He once saw a woman who had been killed in battle and said, “Who killed this woman? She was not fighting.” He expressed his disapproval of such actions.

The Incident of the Tribe of Urayna

In another instance, a group of people from the tribe of Urayna came to Madinah and fell ill due to its climate. The Prophet ﷺ instructed them to go to the area where the camels of Zakah were kept, drink from their milk and urine, and recover. However, after regaining their health, they attacked the camel herders, killed them, and stole the camels. When they were caught, the punishment they received matched the heinous crimes they had committed. This incident demonstrates the gravity of their actions and serves as a deterrent for others.

Prohibition of Punishment by Fire

The Prophet ﷺ also prohibited the use of fire as a method of punishment. In an earlier instance, he had permitted it, but later abrogated this, saying, “No one punishes with fire except Allah.”

Ethical Treatment of Animals

Even in dealing with harmful creatures, Ihsan must be observed. The Prophet ﷺ discouraged the use of fire to kill insects or vermin. For example, burning a scorpion was considered a form of mutilation. He also prohibited using live animals as target practice, saying, “Do not take a living creature as a target.”

When slaughtering animals, the Prophet ﷺ taught that the process should be done with the utmost care and compassion. He instructed that the knife be sharpened and hidden from the animal to reduce its stress. The animal should not see another being slaughtered, and the cut should be swift and clean to minimize suffering. He even addressed the treatment of young animals, ensuring that they were not separated from their mothers prematurely.

Conclusion: Striving for Ihsan

These teachings of Ihsan extend beyond acts of worship and into every aspect of life, including interactions with others, personal conduct, and even mundane activities. Ihsan is not merely about outward actions but also reflects the state of one’s heart and intentions. For example, in times of hardship, one can display different levels of response: impatience and displeasure, patience, acceptance, and ultimately gratitude. The highest level is gratitude, where one recognizes that even trials are an opportunity for closeness to Allah.

The Qur’an reminds us of the significance of Ihsan, saying, “He who created death and life to test you as to which of you is best in deed” (Surah Al-Mulk). This highlights that our purpose in life is to strive for excellence in all that we do. In return, Allah rewards those who act with Ihsan, as He says, “Is the reward for Ihsan anything but Ihsan?” (Surah Ar-Rahman).

As Muslims, we should strive to embody Ihsan in every facet of our lives, from our worship to our dealings with others, and even in how we interact with the world around us. May Allah grant us the ability to act with Ihsan in all our affairs and reward us with His Ihsan in both this world and the Hereafter. Ameen.

Q&A

• What is Ihsan in Islam?
  • Answer: Ihsan refers to excellence or perfection in all aspects of life, including worship, personal conduct, and interactions with others.
• How can one beautify their Qur’anic recitation?
  • Answer: By learning Tajweed, practicing correct pronunciation and articulation (makharij al-huroof), and striving to improve the melody of their voice.
• What did the Prophet ﷺ say about the importance of beautifying one’s voice during recitation?
  • Answer: He said that Allah appreciates the recitation of a prophet or person with a beautiful voice and emphasized striving to enhance one’s recitation.
• What is the difference between Tafakkur and Tadabbur in relation to the Qur’an?
  • Answer: Tafakkur is reflecting deeply on the meanings of the verses, while Tadabbur involves contemplating their application in daily life and taking action.
• What are the levels of response to trials according to Islamic teachings?
  • Answer: Displeasure (failing the test), patience (remaining silent while internally dissatisfied), acceptance (being at peace with Allah’s decree), and gratitude (thanking Allah for the trial as an opportunity to grow closer to Him).
• What guidance did the Prophet ﷺ give regarding ethical slaughter of animals?
  • Answer: Sharpen the knife, conceal it from the animal, ensure the cut is swift and clean, and avoid letting animals witness the slaughter of others.
• What is the ruling on using fire to kill animals or insects?
  • Answer: The Prophet ﷺ prohibited using fire as a means of punishment, stating that only Allah punishes with fire.
• What is the significance of Ihsan in war?
  • Answer: The Prophet ﷺ prohibited mutilation, killing of non-combatants, and inhumane treatment, emphasizing dignity and mercy even in conflict.
• How does the Qur’an describe the purpose of life in relation to Ihsan?
  • Answer: The Qur’an states that Allah created life and death to test who among us is best in deeds (Surah Al-Mulk).
• What does the Qur’an say about the reward for those who live with Ihsan?
  • Answer: The Qur’an affirms, “Is the reward for Ihsan anything but Ihsan?” (Surah Ar-Rahman), implying excellence is rewarded with excellence in the Hereafter.
• How does reflecting on the Qur’an help a believer?
  • Answer: It deepens their understanding, inspires action, and strengthens their relationship with Allah.
• What did the Prophet ﷺ say about treating animals with Ihsan?
  • Answer: He instructed that animals should be treated with compassion, including during slaughter, and forbade using them as targets or tools for entertainment.
• What does the Qur’an encourage regarding personal conduct and Ihsan?
  • Answer: To act with sincerity and excellence in every action, striving to reflect the teachings of Islam in daily life.
• What did the Prophet ﷺ say about using Ihsan in all actions?
  • Answer: He declared, “Allah has made Ihsan obligatory in all things,” urging believers to seek excellence in worship, work, and relationships.
• What role does humility play in reflecting on the Qur’an?
  • Answer: Humility allows one to approach Allah’s words as a personal guide, inspiring a deeper connection and greater application in life.

The post Study Classical Texts the Traditional Way | Session 27 appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4

Transcript

All thanks and praise are due to Allah subḥānahu wa-ta’ālā, and may His peace and blessings be upon His last and final Messenger, his family, his companions, and those who follow them until the end of times. Insha’Allah everyone’s fasts are going well. May Allah subḥānahu wa-ta’ālā accept all of our prayers and all of our supplications.

The month of Ramadan is a time when our supplications are accepted. And du’a is a very, very powerful tool. Du’a can make the seemingly impossible, possible. Abu Hurayrah narrates that he would speak to his mother about Islam. He would encourage her to accept and affirm the truth. And he had this desire for his mother to embrace Islam.

But one day, when he was discussing Islam with her, she became upset, she became angry, she became frustrated, she used some very harsh words against Abu Hurayrah, and she insulted the Prophet ﷺ. And this caused a lot of pain to Abu Hurayrah, he was hurt by this and started to cry. And with tears in his eyes, he came to the Messenger ﷺ and explained what happened. “Ya Rasulallah, I was inviting my mother to the truth. I was discussing Islam with her. She became upset, she became angry, she insulted me, and she insulted you. Ya Rasulallah, ask Allah ﷻ to guide her heart.” The Prophet ﷺ raised his hands and said, اللهم هدي أم أبي هريرة اللهم هدي أم أبي هريرة اللهم هدي أم أبي هريرة Oh Allah, guide Abu Hurayrah’s mother. Oh Allah, guide Abu Hurayrah’s mother. Oh Allah, guide Abu Hurayrah’s mother. And this brought a level of comfort to Abu Hurayrah. So he went back to his mother’s home. As he approached his mother’s home, he could hear the sound of water. Meaning his mother was purifying herself. And he knocked on the door. And she said, wait. And he waited. And when she came out, she said, أَشْهَدُ أَن لَا إِلَٰهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَاصُولُ I bear witness, I testify, there’s nobody, there’s nothing, there’s no deity worthy of worship except Allah.

And I bear witness, I testify, that Muhammad ﷺ is the Messenger of Allah. And this brought immense joy to the heart of Abu Hurayrah. And this time, he started to cry, tears of happiness. And he went with these tears of joy to the Prophet ﷺ and shared what just happened. Now pause for a moment. This is an individual, this is a woman, who just a few moments ago was upset, was angry, and was cursing and insulting the Prophet ﷺ. And then after du’a, her heart completely changed. Her heart was flipped. That is the power of du’a. Du’a can make the seemingly impossible possible. It is the most powerful tool we have access to.

The Prophet ﷺ said, الدُّعَى صِلَاحُ الْمُؤْمِنِ

Du’a, supplication, is the weapon of the believer. It’s one of the most effective weapons we have. Because it’s a direct line of communication between us and Allah ﷻ. I can access my Lord and Creator 24×7, 365, night, day, public and private. I don’t have to call upon Him at a specific time or specific place. I can call upon Allah whenever. I have a direct line of communication with Allah ﷻ. And du’a, مُخْلِ عِبَادًا supplication is the essence, it’s the core of worship. Because when I raise my hands to make du’a, I realize and I acknowledge that I am a weak human being.

I do not have the ability, I don’t have the capability to do anything without the help, assistance, support of my Lord and Creator. And I acknowledge, I recognize that Allah ﷻ is the Almighty, the All-Powerful. The most beautiful thing about du’a is that Allah hears and responds. وَقَالَ رَبُّكُمْ وَدْعُونِي أَسْتَجِبْ لَكُمْ And your Lord says, call upon Me and I will respond to you. Allah ﷻ gives us this guarantee that call upon Me and I will respond. In Surah Al-Baqarah, Allah ﷻ mentions a very beautiful verse about du’a.

And this verse about du’a, it’s in between verses that speak about fasting. Highlighting that there’s a deep connection between supplication and fasting.

Allah ﷻ says, وَإِذَا سَأَنَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانُ فَلْيَسْتَجِيبُونِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

In this verse, Allah ﷻ speaks to the Prophet ﷺ.

وَإِذَا سَأَنَكَ عِبَادِي عَنِّي

When My slaves, when My servants ask you about Me, فَإِنِّي قَرِيبٌ Tell them, certainly, I am near. This is very important in terms of our relationship with Allah ﷻ. Often, we think about Allah ﷻ being very distant. But Allah ﷻ tells us, no, He is very near. Part of His proximity is that Allah ﷻ is السَّمِيع Allah is the All-Hearing. Everything I say in public and in private, everything I say in whatever language or tone of voice is heard by Allah ﷻ.

Part of His proximity is that Allah ﷻ is المُجِيب He is the One who responds. And that’s why it says, أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانُ I respond to the call of the caller when and if he calls. Again, Allah ﷻ gives us this guarantee that if we call upon Him, if we supplicate to Him, He will definitely respond. But then Allah ﷻ gives us a condition. فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ So let them respond to Me and believe in Me so that they can be guided.

Allah ﷻ wants us to respond to His call. And His call is found in the Qur’an. We respond to the call of Allah ﷻ by reciting the Qur’an understanding it, reflecting on its meanings, and implementing its guidance into our daily lives following the practical example of the Prophet ﷺ. If we want Allah to respond to our call, we first have to respond to His. There’s a famous narration from the Prophet ﷺ where he mentions a man. أَشْعَثْ أَغْبَرْ Disheveled, dusty. يَمُدُّ يَدَيْن Stretching his hands to the sky. Saying, رَبِّي رَبِّي My Lord, My Lord. وَمَطْعَمُهُ حَرَامٌ But his food is unlawful. وَمَشْرَبُهُ حَرَامٌ His drink is unlawful. وَمَطْعَمُهُ حَرَامٌ وَمَلْبَسُهُ حَرَامٌ His clothing is unlawful. فَأَنَّا يُسْتَجَابُلَ How is that person’s dua going to be accepted? 

If we want our supplications to be accepted, then we have to respond to the call of Allah. And if we do so, then we should have yaqeen, we should have certainty, we should have full confidence that our supplications are not only heard by Allah, but that He responds to them, and He answers them. But it’s very, very important to remember that Allah answers our supplications in one of three ways:

1. He either gives us exactly what we asked for, but on His divine timeline. It could be immediate, it could be after some time, but He will give us exactly what we’re asking for.
2. Instead of giving us what we’re asking for, He will remove some sort of calamity, some sort of difficulty from my life that I didn’t know about. 
3. He will reserve the response in Jannah, in Paradise, by giving us more blessing. 

So when we make du’a, we should make du’a with confidence, make du’a with certainty, and have confidence that what I’m saying is definitely heard by Allah, and He definitely responds. May Allah accept all of our supplications that we make throughout this blessed month. May Allah accept our supplications for our Master, our Prophet, our Master Muhammad, and for his family and companions. May Allah reward you with goodness. May Allah’s peace, mercy and blessings be upon you.

 

The post IOK Ramadan 2025: The Power of Du’a (Supplication) | Sh Furhan Zubairi appeared first on MuslimMatters.org.

If one of your Ramadan goals is to cut out music, Netflix, and terrible YouTube videos…then we’ve got a playlist for you to fill up the emptiness! The MuslimMatters Ramadan Podcast Playlist is (almost) all you need to listen to during your work commute, while you cook, or during your pre-iftaar jog. (hah!) Tune in for these uplifting, practical, and spiritual check-ins with your MuslimMatters family.

Ramadan Mubarak from the MuslimMatters team!

 

 – Reorienting for Ramadan | Ustadh Abu Amina

[Podcast] Reorienting for Ramadan | Ustadh Abu Amina (Justin Parrott)

 – Ramadan Reflections: 30 Days of Healing | Aliyah Umm Raiyaan

Podcast: Ramadan Reflections: 30 Days of Healing | Aliyah Umm Raiyaan

 – The Faith of Muslim Political Prisoners | Dr. Walaa Quisay & Dr. Asim Qureshi

[Podcast] The Faith of Muslim Political Prisoners | Dr. Walaa Quisay & Dr. Asim Qureshi

 – Sweetness and Success with the Qur’an | Haafidh Hamza Ghia

[Man2Man Podcast] Sweetness and Success with the Qur’an

 – Ramadan Vibes: Connecting with the Quran | Sh Muhammad Ziyad Batha

[Podcast] Ramadan Vibes: Connecting with the Quran | Sh Muhammad Ziyad Batha

 – Ramadan Imposter Syndrome | Shaykha Taimiyyah Zubair

[Podcast] Ramadan Imposter Syndrome | Shaykha Taimiyyah Zubair

 – Vulnerable Sinners vs Arrogant Saints | Sh. Abdullah Ayaz Mullanee

[Podcast] Vulnerable Sinners vs Arrogant Saints | Sh. Abdullah Ayaz Mullanee

 – Muslim Women’s Spirituality In Ramadan | Sh Aisha Hussain Rasheed and Ust Faria Alam

Podcast: Muslim Women’s Spirituality In Ramadan

 – A Paradigm Shift For The Last 10 Nights | Ustadha Raidah Shah Idil

Podcast: A Paradigm Shift For The Last 10 Nights

 

Related:

– The MuslimMatters Ramadan Podcast Playlist [2023]

– The MM Recap: MuslimMatters’ Most Popular Ramadan Articles [2024 Edition]

The post The MuslimMatters Ramadan Podcast Playlist 2025 appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3

Transcript

 All thanks and praise are due to Allah ﷻ and may His peace and blessings be upon His last and final Messenger, His family, His companions, and those who follow them until the end of times. Ramadan is the month of fasting. Allah  tells us:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامِ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ يَا أَيُّهَا الَّذِينَ آمَنُوا

O you who have believed, O people of iman, O you who believe in Allah, His Messenger, in the last day. This is Allah speaking to us. He is addressing you and I.

Ibn Abbas would say, whenever you come across this expression in the Qur’an, you should pay very close attention. Because Allah is speaking to you directly. And He’s going to either command something that’s beneficial for you, or He’s going to prohibit something that’s harmful for you.

كُتِبَ عَلَيْكُمُ الصِّيَامِ 

Fasting has been made an obligation for you. Fasting has been made obligatory upon you. كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ Just as it was made obligatory on those who came before you. لَعَلَّكُمْ تَتَّقُونَ So that you may become people of taqwa. So that you may become a person who is mindful, conscious, and aware of Allah. In this verse, Allah subhanahu wa ta’ala, instructs us, informs us, that fasting is an obligation. It’s fard. It’s something that we are required to do.

The word for fast in Arabic is صَوْمٌ It comes from the verb صَامَ يَصُومُ صُمْ صَوْمً Which we translate as, to fast. Linguistically, it means الْإِمْسَاكُ مُطْلَقًا It means to withhold from something in the absolute sense of the word. To refrain, to withhold. So if I refrain from speaking, if I refrain from eating, if I refrain from drinking, if I refrain from writing, if I refrain from reading, linguistically, that’s صَوْمٌ That’s إِمْسَاكٌ

Technically, as an act of worship, within the framework of Islam, it’s defined as الْإِمْسَاكُ عَنِ الْأَكْلِ وَالشُّرْبِ وَالْجِمَاعِ نَهَارًا مَعَ النِّيَّةِ It is to refrain from eating, drinking, intimacy during the day with the intention. That is the physical act of worship. That is the ritual devotional practice of fasting. That I refrain from eating, drinking, intimacy with my spouse during the day, which is from true dawn until sunset, with the intention of fasting. That is the physical act of worship. That is the devotional ritual practice.

But this devotional ritual practice has a deeper meaning behind it. It has a higher aim, a higher objective, a higher goal. لَعَلَّكُمْ تَتَّقُونَ Which is to nurture and develop taqwa. One of the goals, one of the objectives of fasting throughout the month of Ramadan for these 29-30 days is to nurture and develop God Consciousness. So that I become a person of taqwa. I become more mindful of my Lord and Creator. So that I’m more mindful about my speech, my tongue, the words I speak, what I say and how I say it. So I become more mindful with my eyes. I become more mindful with my behavior, with my conduct.

The scholars, they have described taqwa in several different ways. One of the most common definitions actually is the definition of the result of taqwa, of the consequence of being God Conscious. And they say, التقوى امتثال أوامر الله واجتناب نواهيه Taqwa is to obey the commands of Allah and stay away from His prohibitions. That is the result of taqwa. So this entire month, one of the objectives behind fasting is to nurture and develop this quality. And there’s a link, there’s an intrinsic link between the act of fasting and nurturing and developing taqwa. Because when I’m fasting, I am intentionally staying away from food, drink, and intimacy with my spouse. These are three things that feed my most base desires. And these are three things that are usually permissible.

Normally, I’m allowed to eat, as long as it’s something lawful and wholesome. I’m allowed to drink, as long as it’s something lawful and wholesome. I’m allowed to engage in acts of intimacy with my spouse, as long as it’s lawful and wholesome. If I can avoid these things intentionally, that means I have the willpower, I have the ability, I have the capacity to avoid sin. And there’s also something unique about fasting where it suppresses our desires. And that is why the Prophet, he advised a group of young companions that if they don’t have the ability to get married, they should fast. Because fasting will serve as a protection. It will serve as a shield. So as I’m fasting during this blessed month, I should try my best to make my fast more meaningful.

So as I’m fasting from food, drink and intimacy, I should also be fasting with my tongue. Now that doesn’t mean I don’t engage in conversations, I don’t speak to my friends and my family and my co-workers. What it means is I become extra careful on how I use my tongue. That I’m going to try my best to not curse during the month of Ramadan – to not use any sort of foul, obscene language. I’m going to try my best to avoid lying. I’m going to try my best to avoid backbiting, which is very difficult for a lot of people. I’m going to try my best to avoid slandering. I’m going to try my best to avoid using a tone of voice that may hurt someone else. I’m going to be fasting with my eyes.

I’m going to try extra hard to lower my gaze and not look at things I’m not supposed to look at. I’m going to try my best to control and suppress my anger, to control my temper. I am going to be fasting in a manner, in a way that’s pleasing to Allah and that is accepted by Him.

As the Prophet said, مَنْ لَمْ يَدْعَ قَوْلَ الزُّورِ وَنْ عَمَلَ بِهِ فَلَيْسَ لِلَّهِ حَاجَةً أَنْ يَضَعَ طَعَامَهُ وَشَرَابًا That whoever doesn’t abandon Qawla al-Zur.

Qawla al-Zur, it can be explained in several different ways. One of them is to bear false testimony, but another can be more general, obscene speech. Cursing, lying, backbiting, slandering. Whoever does not abandon obscene speech وَنْ عَمَلَ بِهِ and obscene behavior, then Allah has no need for that person to abandon his food and drink. That they might have fulfilled the obligation but there’s no meaning behind it. They’re not gaining anything from it. There’s another hadith attributed to the Prophet ﷺ that there are some individuals who spend the entire night in prayer and the only benefit they derive from it is lack of sleep. There are some individuals who fast and the only benefit they derive from it is being hungry and thirsty.

We want to avoid that. We want to fast in a manner that is pleasing to Allah and accepted by Him, and that allows us to reach the main goal, the main objective, which is to nurture and develop taqwa. May Allah ﷻ give all of us the ability to do so. May Allah make us among those that through our fasting, we become more mindful and cautious of Allah, more mindful and conscious of Allah. And may Allah bless our Master, our Prophet, and our Lord Muhammad and his family and companions. May Allah reward you with goodness. May peace, mercy and blessings of Allah be upon you.

The post IOK Ramadan 2025: A True Fast | Sh Furhan Zubairi appeared first on MuslimMatters.org.