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.
The post IOK Ramadan 2025: The Month of the Qur’an | Sh Furhan Zubairi appeared first on MuslimMatters.org.
Ramadan Mubarak from the MuslimMatters Team to you and yours!
Alhamdulillah, the blessed month of Ramadan 1446 AH, has arrived. May Allah subḥānahu wa ta’āla (glorified and exalted be He) make us of those whose faith is increased, whose sins are forgiven, and whose worship and good deeds are accepted, ameen!
Ramadan ContentStay tuned for MuslimMatters’ ongoing Ramadan content!
This year, we have another collaboration with the IOK Seminary with a daily series of Ramadan reminders, in addition to more brand-new content around tahajjud, fasting, juggling family, work, and fasting, mental health and wellness, and more.
Check out our archives for more timeless content as well! Don’t forget to share any articles, videos, and podcasts that you feel have been beneficial to you, and may be for others as well.
Related:The post Ramadan Mubarak 1446 AH appeared first on MuslimMatters.org.
Introduction
Islam provides comprehensive guidance on how to approach the Quran and manage emotions like anger. Proper etiquette in recitation deepens our connection to Allah’s words, while controlling anger is essential for maintaining good character and relationships. This post explores these profound teachings based on classical Islamic texts and prophetic advice.
The Prophet (peace be upon him) repeatedly emphasized, “Do not become angry,” as anger can lead to many evils, including broken relationships and poor decision-making. Controlling anger reflects inner strength and good character.
2. Practical Steps to Manage AngerThe Prophet (peace be upon him) promised that those who suppress their anger despite having the power to act will be honored by Allah on the Day of Judgment.
Lessons from History: The Dangers of Uncontrolled AngerUncontrolled anger can have dire consequences, as seen in the story of Jabal ibn Al-Ayham, a Christian king who accepted Islam but renounced it after an incident during Hajj. His inability to control his temper led to a lifetime of regret and spiritual loss.
ConclusionThe teachings on Quran recitation and anger management emphasize humility, discipline, and self-restraint. By observing proper conduct with Allah’s words and controlling our emotions, we cultivate good character and strengthen our connection to the Divine. May Allah grant us the ability to implement these beautiful teachings in our lives. Ameen.
Full TranscriptAs-salamu alaykum wa rahmatullahi wa barakatuh.
Alhamdulillah rabbil alameen, wa salatu wa salamu ala Rasulillahi sallallahu alayhi wa sallam, wa ala alihi wa sahbihi ajma’in. Thumma amma ba’d. Welcome to our Ta’seel class, where we will be discussing the etiquettes of reciting the Quran as outlined in Mukhtasar Minhaj al-Qasidin by Imam Ibn Qudama, rahimahullah.
We begin with the section on Adab al-Tilawa, the etiquette of Quran recitation. Previously, we discussed the virtues of connecting with the Quran—how it becomes a companion for the believer in both this life and the hereafter. Today, we delve into the specific etiquettes that one should observe when reciting the Quran.
Purity and ConductThe reciter of the Quran should be in a state of ritual purity (wudu) and observe proper conduct (adab). This includes reading with one’s head down, avoiding arrogant postures such as sitting cross-legged, reclining, or lounging carelessly. The Quran demands reverence, and the way we physically approach it reflects the respect we hold for the words of Allah.
Imam Ibn Qudama emphasizes the importance of tahara (purity) and proper etiquette when handling and reciting the Quran. While he doesn’t go into exhaustive detail here, other scholars have addressed these etiquettes extensively. For instance, Imam Nawawi’s At-Tibyan fi Adab Hamalat al-Quran lists detailed manners for those who recite, teach, or memorize the Quran. Proper etiquette signifies the reciter’s awareness of the sanctity of the Quran.
Is Wudu Required?A key question arises: Is performing wudu obligatory when reciting the Quran? The answer is no—it is not obligatory—but it is highly recommended as an act of reverence. Even when it is not required, having wudu enhances the spiritual experience of engaging with the Quran.
Facing the Qibla and HumilityOther etiquettes include facing the qibla while reciting, dressing modestly, and maintaining humility. For example, while it is not mandatory for women to cover their heads when reciting the Quran outside of prayer, doing so is part of adab. Similarly, men may cover their heads as a sign of humility. These acts are not obligations but demonstrate a conscious effort to respect Allah’s words.
Another important aspect of adab is sitting in a manner that reflects humility. Imam Ibn Qudama discourages sitting cross-legged or reclining unless there is a physical need. Sitting in the tashahhud position—the posture used in prayer during the final sitting—is ideal, as it reflects attentiveness and respect.
Focus and ReflectionThe Prophet (peace be upon him) taught us the value of concentration during Quranic recitation. Avoid glancing around, being distracted, or acting carelessly. If reciting from memory, maintain the posture and focus as if you were in salah. Hold the mushaf (physical Quran) and concentrate on the words to fully engage in the act of recitation.
Quality Over QuantityQuality is prioritized over quantity in Quran recitation. The Quran itself commands, “Recite the Quran in slow, measured tones” (Surah Al-Muzzammil, 73:4). Rushing through the verses to complete a chapter quickly diminishes the impact of the Quran’s profound meanings. The goal is reflection, not speed.
Balancing Quran Recitation and Daily Life How Often Should You Complete the Quran?Some righteous predecessors completed the Quran daily, while others, including the Prophet (peace be upon him), advised completing it within a minimum of three days. Abdullah ibn Amr ibn Al-As was known to complete the Quran every day, but the Prophet told him, “Do it in one month.” When Abdullah insisted, the Prophet reduced the interval to seven days and eventually to three. Anything less than three days, the Prophet warned, risks losing the proper focus and understanding required for meaningful recitation.
The Importance of Reciting at HomeReciting at home is also strongly encouraged. The Prophet (peace be upon him) said, “Do not make your homes like graveyards.” Let your home be a place of worship and Quran recitation, spreading its light to your family. If distractions at home prevent focus, reciting in the mosque is acceptable. However, dedicate at least some time to reciting the Quran at home to bring its blessings into your living space.
Managing Anger in Islam Prophetic Advice on AngerNow we turn to an equally important subject: managing anger. Anger is a powerful emotion, and if not controlled, it can lead to disastrous consequences. The Prophet (peace be upon him) was once asked by a man, “Advise me.” The Prophet replied, “Do not become angry.” The man repeated his request multiple times, but the Prophet consistently responded, “Do not become angry.”
This repetition underscores the significance of this advice. Anger, if left unchecked, opens the door to countless evils. Words spoken in anger can destroy relationships, and actions driven by anger can lead to regret, harm, or even sin. Controlling anger, on the other hand, is a hallmark of strong character.
Steps to Manage AngerThe Prophet (peace be upon him) provided practical steps for anger management:
Forgiveness is a powerful antidote to anger. The Quran praises those who suppress their anger (kadhmin al-ghaydh), forgive others (‘afuw), and go beyond by responding with kindness (ihsan). These three levels of forgiveness reflect increasing degrees of self-restraint and magnanimity. While suppressing anger prevents harm, forgiving and forgetting purifies the heart. Responding with kindness elevates the act to the highest level of virtue.
Strength in Self-ControlThe Prophet (peace be upon him) said, “The strong person is not the one who overpowers others in wrestling but the one who controls themselves when angry.” This strength—mastering one’s emotions—is what distinguishes a person of noble character.
Lessons from History The Danger of Uncontrolled AngerThe consequences of uncontrolled anger can be severe. A striking example is that of Jabal ibn Al-Ayham, a Christian king who accepted Islam during the time of Umar ibn Al-Khattab. During Hajj, a minor incident enraged him, leading to violent retaliation. When Umar sought justice, Jabal rejected the ruling, fled to his former life, and ultimately renounced Islam. His inability to control his anger had eternal consequences.
Channeling Anger ConstructivelyControlling anger is not about suppressing emotion entirely—it is about channeling it constructively. When anger arises for the sake of Allah, such as witnessing an injustice or a violation of the deen, it should motivate positive action. However, personal anger stemming from ego or pride must be subdued.
ConclusionIn conclusion, the teachings of Quran recitation and anger management share a common theme: self-discipline and reverence. Whether it’s honoring the Quran or restraining anger, these practices cultivate a deeper connection to Allah and strengthen our character. May Allah guide us to embody these teachings in our daily lives. Ameen.
Q&AThe post Study Classical Texts the Traditional Way | Session 26 appeared first on MuslimMatters.org.
In the Name of Allah, the Gracious, the Merciful
Evil thoughts savaged me from every angle, more intensely than I had experienced in recent memory. “This is a punishment,” one of them said. “You are a failure,” said another, “You have come so far for nothing.” I was limping forward, dragging my left leg, my throat burning as if I had swallowed a red-hot ember, my every muscle crying in feverish agony, shivering from the inside to compound the brisk winds from the outside, but I had to answer the voice of the caller, “…I bear witness Muhammad is the Messenger of Allah.”
At the time, I did not know I was in the early stages of a serious COVID infection for which I was prescribed the harsh anti-viral Remdesivir. I had previously spent some days in Mecca, where I had injured myself while performing the rites of ‘Umrah. Now, I had started to fall apart in Medina as the pain settled itself and the pathogen worked its way through my veins. I did not have the strength to perform some prayers in the Prophet’s Masjid ﷺ as I had intended. Had my ‘Umrah not been accepted? Why could I not do what I came here for? What was the meaning of this trial?
I mobilized the will to leave my bed for the Maghrib prayer, getting as far as the outer courtyard. As if by the merciful wisdom of Providence, the Shaykh recited the opening verse from one of my most beloved chapters,
“Do people think once they say, ‘We believe,’ that they will be left without being put to the test?” [Surah Al-‘Ankabut; 29:2]
It is a remarkable feeling to hear your favorite surah reverberating within your heart just as the sound softly echoes through ‘the City’ where the Messenger of Allah ﷺ and his Companions lived, taught, and died.
Yes, we must expect trials as surely as we expect days of bad weather. Ramadan, especially, was described by the Prophet ﷺ as, “The month of patience.”1 I am fasting my twenty-second Ramadan by Allah’s
Grace, and I have never known a Ramadan that did not test my patience or those around me. I have seen a loved one pass away, tempers flare, voices raised, wealth destroyed, health decline. Something like it happens every year without exception. I have come to anticipate it.
Just a few months earlier, I reawakened to this universal truth as I absorbed the Shaykh’s recitation. Perhaps the trials of my thoughts were an assault by the Devil, who was jealous that I had surrendered my heart to the Lord in the very place where heaven is closest to earth. Trying his hardest to convince me to think evil of Him, that I had struggled all this time for naught. I recalled that rials are not necessarily bad signs, as the Prophet ﷺ said, “If Allah wills good for someone, He afflicts him with trials.” On the contrary, maybe it would have been a bad sign if everything had gone my way!
Energized by reflection upon this divine sign, an ayah from the living miracle of a Book, I was resolved to see, greet, and bless ‘him’ in person, this man to whom I had devoted my life, whose words filled me with honorable purpose, who I loved more than anyone else in creation, even more than my own self. Making my way to the left through the piazza, beneath the tan folding canopies, I came as close to the green dome as I could possibly get. “Peace be upon you, O Messenger of Allah,” I said in my heart’s tongue, “And peace be upon your Companions, the Truthful and the Distinguisher.”
As I slowly hobbled back to my little hotel, those evil thoughts plaguing me since I had left Mecca were suddenly eclipsed by whispers I am certain were angelic in origin. Allah had enabled me to come all this way for His Sake, to touch the Sacred House in His Worship, to walk and pray in the locales of the best of His Creation, and to visit His Truly Beloved – all of this in spite of my physical misery. Are these celestial privileges granted to such people barred from His love? Nay, they assured me, the trip had been a resounding success!
This Ramadan, you will be faced with discomfort and affliction, troubles and ailments, cruelty and bigotry. You will encounter such people who are domineering, abusive, duplicitous, or selfish. You might lose something or someone dear to you. There will be disasters and calamities, hurricanes and tornadoes, thunder and earthquakes, literally and figuratively. When things do not go your way, as they almost certainly will not, have this thought readily available to you, “Allah does not decree anything for the believers but what is good for them.”2
Whatever trials or turmoil the world throws at you this month, there is good reason for it hidden in the Unseen plan of “a merciful Lord.”3 There is no such thing as bad luck. Rather, bearing it all patiently is good fortune, enduring it all gratefully is a priceless treasure. This thing bothering you, happening to you right now, was written for you before you were born. It is not more than you can handle. Indeed, you could not have escaped it anyway, in so far as the universe unfolds in an endlessly complex web of cause and effect, so throw away such notions as “this thing was bad” and “this thing was good.” Comfort and prosperity leading to sin is nothing to celebrate. The only thing good or bad, as far as you are concerned, is how you will react.
If you can keep your heart and limbs in a state of submission to their Creator, then all is as it should be.
Success comes from Allah, and Allah knows best.
Related:
– A Ramadan Quran Journal: A MuslimMatters Series – [Juz 29] Preparing For Trials And Loss
– When Problems Have No Solutions: Making Peace With Endless Trials
1 Sunan al-Nasā’ī 2408.2 Musnad Aḥmad 12906.3 Surat Ya Sin 36:58.The post Expect Trials This Ramadan…As There Should Be I Ust. Justin Parrott appeared first on MuslimMatters.org.
Maybe your kids are too young to join you in fasting and you’re looking for a meaningful way to have them engage in Ramadan activities. Sure, arts and crafts are tons of fun–but not very practical or helpful for you, the fasting parent. Having your kids prepare iftar, even if they are quite young, can be an excellent way for them to observe Ramadan in a fulfilling way.
Many of us have heard of the reward for feeding a fasting person. Although this might not be relevant for a child who hasn’t reached puberty yet, it is a wonderful tradition to establish with your children that may follow them into adulthood.
It was narrated from Zaid bin Khalid Al-Juhani that the Messenger of Allah (ﷺ) said: “Whoever gives food for a fasting person to break his fast, he will have a reward like theirs, without that detracting from their reward in the slightest.” [Sunan Ibn Majah 1746]
But how do I get my child involved in the kitchen? Here are some healthy, kid-friendly iftar ideas that they can manage with a little assistance from you. Although they may not be able to cook a whole dinner, they can get a nice snack on the table for you! Remember, sometimes kids will make a huge mess or take forever to accomplish simple tasks…so make sure your patience reserves aren’t running low when you unleash your children in the kitchen! And yes, involving your kids in preparing food this Ramadan will give them much-needed life skills and can help establish a routine that extends beyond this holy month.
Date BallsDates–a staple at any Ramadan table! If you or your child are not fans of the traditional date, making date balls with nuts and other tasty additions is a simple way to elevate the humble date into a special treat. Most recipes call for the use of a food processor, so if you hate washing the bowl and blade like me, have your child make a larger batch and freeze the extras. You can opt for different versions–some like healthy energy bites or more indulgent desserts. Here are some recipes to explore: simple, nutty, cocoa, and chocolate brownie.
If date balls sound like too much of a fuss, at the very least get your kids to bring the dates to the table!
Fruit Skewers
Also known as “fruit kebabs” (major cringe), fruit skewers are fun and easy for kids to make and also highly appetizing to consume after a long day’s fast. You can cut fresh fruit beforehand, depending on how old your child is and whether or not they can safely handle a knife. You can also use canned fruit or berries that simply need a wash. If you want to get super fancy, go for an Edible Arrangements vibe–but that is highly unnecessary. Check out a recipe here.
You don’t have to opt for fruit skewers every night. Switch it up and have your child be in charge of getting fruit on the table–even if it’s just taking sliced or washed fruit from the fridge and arranging it on a plate.
Veggies and DipSimilar to the fruit skewers/platter, have your kids set up a simple veggie try with a dip. This can be as simple as washing some baby carrots and cherry tomatoes and putting them onto a plate with a bottle of ranch or container of hummus on the side. Having your kid be in charge of this every night in Ramadan can help ensure your family gets good nutrition and fiber in the system at dinner.
Great veggies you can use which hold up well to being raw are: baby carrots, cherry tomatoes, cucumbers, sweet/bell peppers. If you can steam these vegetables ahead of time, your kids can get them onto a plate for the family: broccoli, green beans, sugar snap peas, and cauliflower. Consider the following sauces or dips: ranch dressing, hummus (store bought or homemade), queso, and labneh dip with salt, zaatar, and olive oil.
SmoothiesSmoothies are another food item that kids can easily prepare. They can freestyle a recipe with their favorite frozen fruit chunks (taken straight from the freezer) or use one that’s already out there. Just make sure they’re careful with the blade and filling the blender to the appropriate level. Here are some recipes: pina colada and a list of smoothies you and your kids will enjoy drinking!
Loaded Pitas/Mini PizzasGrab some pitas and let your kids add some toppings.
[PC: Callum Hill (unsplash)]
Go the American route: “pizzas.” How can you go wrong with bread, cheese, and tomato sauce? Preheat the oven to 400 degrees Fahrenheit. Place the necessary ingredients on the counter for your child to use like small pitas, tomato sauce, shredded cheese, and desired toppings. Have your kiddo build mini pizzas on a large tray, customizing toppings for family members as they wish. Once the pizzas are ready, pop them into the oven for a few minutes and leave the light on so your kid can let you know when the cheese has melted and they’re ready to come out. Here’s a recipe.Go the Middle Eastern route: something closer to the open-face pitas you associate more with fatayer. This can involve warming pitas brushed with olive oil in lieu of tomato sauce and topped with Middle Eastern toppings like zaatar, soft cheeses like halloumi or feta, and cooked ground meat.
Don’t limit yourself to just “American” or “Arab” loaded pitas–the possibilities are endless!
ConclusionThis Ramadan, give your kids the opportunities to rake in good deeds and build productive habits when they take responsibility for bringing food to the dinner table. Whether it’s as simple as grabbing a handful of dates, washing them, putting them in a bowl, and bringing them to the table or more involved like making a smoothie, your kids will benefit in this life and the hereafter…and your life might be a little easier, too!
Related:
– Foster Love For The Blessed Month With These 5 Fun And Easy Ramadan Crafts For Kids
– Beyond The External Trappings: Teaching Children The True Essence Of Ramadan
The post Let The Kids Make Iftar: Child Friendly Ideas For Getting The Littles Involved This Ramadan 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.
The post IOK Ramadan 2025: Tawbah – Sincere, Genuine Repentance | Sh Furhan Zubairi 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.
[Transcript]
All thanks and praise are due to Allah subhanahu wa taala and may his peace and blessings be upon on His Last and Final Messenger his family his companions and those who follow them until the end of times.
May Allah subhanahu wa taala make this the most beneficial and productive Ramadan we have ever experienced. May Allah subhanahu wa taala make all of us among those who nurture and develop tawa through this blessed month. May Allah subhanahu wa taala make this a month where we reform ourselves and make ourselves worthy of receiving Allah’s mercy, grace, pardon, and forgiveness.
Ramadan is a very beautiful month. We can feel the energy in the air. There’s a lot of excitement and we know that this is the month where all of us are doing something to draw closer to Allah subhanahu wa taala. This is the month of worship. It’s the month of praying, fasting, reciting Quran, giving charity, supplication, and serving others. And throughout this month Allah subhahanahuwa taala has given us very unique opportunities – opportunities that don’t exist at any other time of the year.
During this first night of Ramadan, certain events took place in the universe that are from the world of the Unseen. We can’t see them with our own two eyes but we can definitely experience them and we definitely believe in them because we were told about them by the Prophet, sallah allahu alayhi wa sallam. The Prophet, sallah allahu alayhi wa sallam, told us when Ramadan comes the gates of paradise are opened. All eight Gates of paradise are opened.
On that first night of Ramadan the Gate of prayer the Gate of zakah the Gate zakat, the gate of Rayyan, that specific gate that’s for those who constantly and consistently fast. So on this first night of Ramadan all eight Gates of paradise were opened and one of the results of that is that it becomes easier for us to engage in those behaviors in those acts and those acts of worship that will allow us to enter into Paradise because all the gates of paradise are opened it becomes easier for us to engage in righteous Deeds.
So although we can’t see the gates of paradise being opened it’s something we definitely experience. For example, throughout the year, if you come to the Masjid you might find one row of people, perhaps two three or four. Depending on where you live there might be more, there might be less. If you live here in LA, like I do, then perhaps there’s only a row, a row and a half, two rows, if you live in Dallas mashaallah maybe there’s 3 or 400 people but on that first night of Ramadan the size of the congregation increases. The Masjid is full. The Masjid is packed. There’s no space. Just the night before it was a little bit empty and immediately on that first night of Ramadan the masjid is bursting at the seams because the gates of Parise have been opened.
Through this month, Allah subhahanahu wa taala facilitates ease. He makes it easy for us to engage in those acts that will make us worthy and deserving of his mercy of his grace of His pardon, His forgiveness, and it’s through his Mercy that all of us are going to be admitted into Paradise, so that’s the first event that takes place.
All the Gates of Hell Fire are closed. The seven Gates of Hell Fire are shut. And as a result, it becomes easier for us to stay away from sin. It becomes easier for us to avoid acts of disobedience. It becomes easier for us to stay away from all the prohibitions of Allah subhanahu wa taala. And all the devils are chained up. As a result of that, it becomes easier for us to control and suppress our most base carnal desires. It becomes easier for us to struggle and fight against our nafs, against our egos. So Allah subhahanahu wa taala during this blessed month has made becoming a righteous, God conscious, committed believer easier. Allah subhahanahu wa taala is making it easy for us to be among the people of taqwa, those who are mindful, conscious, and aware of Allah subhahanahu wa taala in everything that we do in our behavior, in our conduct, in our speech, in public and in private 24/7, 365.
That’s why this is the month for us to put in work. It’s time to roll up our sleeves. It’s time to get busy. It’s time to put in that effort, that struggle, that sacrifice. It doesn’t matter that we’re going to get less sleep. That lack of sleep should not impact us. It doesn’t matter that we’re going to be standing for an hour or two hours extra at night in prayer. It doesn’t matter that we’re going to be experiencing hunger and thirst throughout the day because this is our chance to earn Jannah.
In another version of the hadith, the Prophet says that an angel calls out – an angel makes a proclamation – he makes an announcement: “Oh you who’s intending good – anyone who wants to do something good, anyone who wants to engage in worship, who wants to earn the mercy, grace, pardon and forgiveness of Allah, come forward, come on put in that work, that struggle, that sacrifice. All this reward is being given out freely. But oh you who intends evil, if you’re thinking about doing something wrong, if you’re thinking about sinning, if you’re thinking about disobeying Allah, hold yourself back, check yourself, stop.”
And Allah subhanahu wa taala frees people from the fire and that happens every night during Ramadan so this blessed month is an opportunity for all of us to reform ourselves to transform our lives, to make our lives more meaningful and purposeful, to have our lives have direction, and most importantly to align our lives with its true purpose, which is to worship Allah, and that is why we should try our best to take advantage of this very beautiful and blessed month.
I’m going to mention just five things that all of us can focus on. These are five things that all of us can do and hopefully by doing so we are going to be taking advantage of all the unique blessings of this beautiful month.
Number 1: Sincere genuine repentance – this is the time if we have been far away from Allah, if we have not been fulfilling our obligations to God, if we have not been fulfilling our responsibilities to others, if we have any shortcomings, any weaknesses, any faults, now is the time to fix them. Now is the time to sincerely turn back to Allah.
Number 2: Fasting in a way that’s approved by Allah – making sure that we are not just fasting in terms of the surface level appearance. It’s not just the form but we’re also focusing on the substance. We are fasting in a manner that’s going to nurture and develop taqwa.
Number 3: Quran – this is the month of the Quran. We should try our best to spend more time in the company of Allah’s Divine Speech – reciting, memorizing, studying, reflecting, learning, teaching.
Number 4: Dua. Supplication – this is the time for us to ask Allah subhanahu wa taala for anything and everything we want and need in this world, but most importantly in the Hereafter.
Number 5: Spending – becoming more generous, and engaging in more acts of charity.
So five practical things: Repentance, fasting properly and correctly, engaging with the Quran, more supplication, and being generous (charity). Inshallah in the next videos we will explore each of these things in a little bit more detail and provide some practical tips for what all of us can do to take advantage of this beautiful and blessed month. May Allah subhanahu wa taala accept all of our worship. May Allah subhanahu wa taala bless our Ramadan.
The post IOK Ramadan 2025: Welcome Ramadan | Sh Furhan Zubairi appeared first on MuslimMatters.org.
I had always heard about the benefits of tahajjud, read about how special it is, and admired those who prayed at night regularly. But for a long time, I thought it was too difficult for me. How could I wake up in the middle of the night when my sleep was already messy because of my kids, and I had to get up early for work? It felt impossible—until I reached a point where I needed to feel closer to Allah more than I needed sleep. I was looking for peace, for answers to my prayers, for calmness in the middle of a busy life.
At first, it was really hard. Some nights, one of my kids would wake up and need me. Other nights, I was too tired and didn’t hear my alarm. It was frustrating, but I reminded myself that even small efforts count. Now alhamdulillah I manage to pray tahajjud consistently, and would love for everyone else to at least attempt to start their own tahajjud journey too..
How Tahajjud Changed My LifeWith time, tahajjud became more than just a habit—it became my safe place.
. Standing in prayer when everyone else was asleep made me realize how much I needed Him.There were nights when the fear was overwhelming. The sound of bombs, the uncertainty of what would happen next, and the helplessness I felt as I tried to comfort my children—all of it was unbearable. Sleep became impossible, and anxiety filled my heart. But in those darkest nights, I turned to tahajjud like never before.
Standing in prayer, pouring my heart out to Allah , was the only thing that gave me peace. In sujood, I begged for protection, for strength, for another morning to see my family safe. The night was terrifying, but tahajjud made me feel that even in chaos, I was not alone.
I realized then that tahajjud is not just a habit—it is a lifeline. When everything feels out of control, when fear takes over, when there is nowhere to run, you can always run to Allah . And in those moments, I understood that true peace is not the absence of hardship, but the presence of Allah in your heart.
“Who is calling upon Me so that I may answer them?” [PC: Sinan Toy (unsplash)]
– Not Trying to Be Perfect: I stopped expecting myself to wake up every single night. Instead, I focused on being consistent, even if it was just a few nights a week. Some nights, I could only pray two rak’ahs before going back to bed, and that was fine. – Going to Bed with a Purpose: Instead of sleeping just because I was tired, I started sleeping with an intention—telling myself, “I’m sleeping now so I can wake up for tahajjud.” I also made du’a before sleeping, asking Allah to wake me up.
– Changing How I Thought About Sleep: At first, I worried about being tired in the morning. But after some time, I noticed something surprising—on the nights I prayed tahajjud, I actually felt more awake and had more energy. It was like Allah was putting blessings (barakah) in my rest.
– Connecting Tahajjud to My Daily Struggles: Being a parent and having so many responsibilities felt overwhelming sometimes. But I found so much relief in telling Allah everything in my sujood (prostration). Instead of keeping my worries inside, I started sharing them with Allah in the quiet hours of the night.
– Reminding Myself of How Special This Time Is: I kept reminding myself that tahajjud wasn’t just any prayer—it was a special opportunity. It was a time when Allah comes closer to us, asking, “Who is calling upon Me so that I may answer them?” The idea that Allah was waiting for me to turn to Him made waking up feel like an honor, not just something difficult, don’t give up/get disheartened.
At first, my husband thought it was funny that I was trying to wake up in the middle of the night. He would see me struggle and sometimes joke about how determined I was. But after a few weeks, he noticed a change in me.
He saw that I was calmer, less stressed, and more patient with our kids. He also noticed that even though I was sleeping less, I somehow had more energy and focus during the day. One night, he casually said, “Maybe I should try waking up too.”
At first, he just sat beside me, watching me pray. Then, slowly, he started praying as well. Now, tahajjud has become something we do together—a peaceful, quiet time when we both ask Allah for blessings, guidance, and protection for our family.
Seeing my husband pray with me made the experience even more meaningful. It brought us closer to Allah and to each other.
As I became more regular with tahajjud, I couldn’t stop talking about it. I told my sisters and close friends how much it changed my life. Some of them, like me, always wanted to start but thought it was too difficult.
So, I encouraged them the same way I encouraged myself—start small, even if it’s just two rak’ahs once a week. We even started checking in on each other, sending messages like, “Did you wake up for tahajjud today?” Having this small support system made it easier for all of us.
One of the most emotional moments was when my mother called me one morning and said, “Last night, I prayed tahajjud. I thought of you, and I made du’a for you.” That moment brought tears to my eyes. I never imagined that my own journey would inspire my family, but it did.
A Message to Anyone StrugglingIf you’re struggling to start tahajjud, I want to tell you: you’re not alone. Even the Prophet Muhammad 
was commanded to pray at night, and Allah promised him a high station for it:
“And during the night, wake up for prayer as an extra (worship) for you; it is expected that your Lord will resurrect you to a praised station.” [Surah Al-Isra 17:79]
So take it one step at a time—every little effort is valuable in the sight of Allah .
sees your effort. Even on the nights when you wake up tired, know that your effort is valuable to Him.Tahajjud isn’t just about praying at night—it’s about building a personal connection with Allah . If you take the first step, you’ll see changes in your life—not just spiritually, but in everything you do.
If there was ever a time to truly feel the power of tahajjud, it’s in Ramadan. There’s something about praying in these nights that feels different—like the distance between you and Allah is shorter, like your du’as are heavier, like every sujood is filled with more meaning.
The thought that Allah
What helped me the most was realizing that Ramadan makes tahajjud easier. Since I was already waking up for suhoor, it felt natural to take a few extra minutes to stand in prayer. Some nights, I prayed two rak’ahs, some nights more, but every single time, I felt something shift inside me. There was a peace that stayed with me throughout the day, a feeling that no matter what happened, I had already started my day in the best way possible—standing before Allah .
And then came the last ten nights. I reminded myself that somewhere in these nights is Laylat-ul Qadr – the most powerful night of the year. What if the night I woke up was that night? What if that one sincere moment in sujood changed everything for me? That thought alone made me hold on to tahajjud even more.
But the real challenge came after Ramadan. Would I let go of this connection? Or would I take what I started and keep it going? I decided that even if it wasn’t every night, even if it was just once a week, I would hold onto it. Because the closeness I felt to Allah in those nights? I never wanted to lose it. And if Ramadan taught me anything, it’s that the effort—even the smallest one—is always worth it.
And if you’re wondering if it’s worth the effort, let me tell you: it absolutely is.
Related:
– The Sacred Elixir: The Night Prayer And The Ordinary Muslim
– Good Sleep, Good Health, and Tahajjud: Sh. Yaser Birjas
The post A Tahajjud Journey To Inspire Your Own : A Ramadan Goal That’s Not As Hard As It Seems appeared first on MuslimMatters.org.
Islam emphasizes the cultivation of character and connection with Allah through acts of devotion and kindness. Two profound examples of this are engaging with the Quran and showing hospitality. Both are not only acts of worship but also pathways to strengthening faith and building community.
The Excellence of the Quran The Quran as the Speech of AllahThe Quran is the divine speech of Allah, the source of ultimate guidance and blessings. It is unmatched in virtue, originating from Allah Himself, and has the power to calm hearts, guide actions, and illuminate truth. Allah praises the Quran in numerous verses, emphasizing its role in showing humanity the best way to live.
Learning and Teaching the QuranThe Prophet ﷺ said, “The best of you is he who learns the Quran and teaches it.” Engaging with the Quran—whether through learning to recite it, understanding its meanings, or teaching it to others—elevates one in faith and closeness to Allah. Even if one’s recitation isn’t perfect, sincere effort and regular engagement with the Quran count immensely.
Hospitality: A Hallmark of Faith The Duty of Honoring GuestsThe Prophet ﷺ instructed, “Whoever believes in Allah and the Last Day, let him honor his guest.” Hospitality in Islam is more than kindness—it is an act of faith. While the first day and night of hosting are emphasized as the peak of generosity, the next two days involve sharing regular meals. Any hospitality beyond three days is a voluntary act of charity.
Balancing Generosity with ConsiderationBoth hosts and guests have responsibilities. Guests should avoid imposing on their hosts, overstaying their welcome, or demanding excessive provisions. Similarly, hosts should offer the best of what they have without overburdening themselves. Hospitality fosters mutual respect and strengthens bonds within communities.
Etiquettes for Guests and Hosts For Guests:Engaging with the Quran brings spiritual blessings and closeness to Allah. Likewise, hospitality is a mark of true faith, and Allah has promised high ranks in Jannah for those who combine generosity with devotion. Both acts are opportunities to embody the best of Islamic ethics and build stronger relationships with Allah and the community.
By reflecting on these values and applying them in our lives, we align with the teachings of the Prophet ﷺ and create a society rooted in kindness, respect, and devotion. May Allah guide us to live by these principles and grant us the rewards of sincerity and faith. Ameen.
Full Transcript Introduction to the Five Pillars and Transition to EtiquetteWe have already covered the five pillars of Islam. We covered the etiquette of Salah, the etiquette of Zakah, and the etiquettes revolving around Hajj and fasting. Now, we are moving more into certain adab and etiquette.
The Etiquette and Excellence of Recitation of the QuranLet us begin with the etiquette of recitation of the Quran and its excellence, starting with Adab al-Tilawah, the etiquette of reciting, and also the virtues of the Quran. Bismillah.
The author, Imam Ibn Qudamah, says on the excellence of the Quran: The greatest excellence of the Quran is that it is the speech (Kalam) of Allah, Mighty and Sublime. Allah praises it in numerous verses, such as, “And this is a book which We have sent down, blessed,” and “Indeed, this Quran guides to that which is most suitable.” Imam Ibn Qudamah mentions that this chapter is about the etiquette of reciting the Quran and the excellence of its recitation.
The Quran as the Words of AllahThe greatest virtue of the Quran itself is that it is the words of Allah in a manner that suits His Majesty. Allah spoke this Quran to Jibreel, and Jibreel conveyed it to Rasulullah ﷺ. Scholars say, Sharaful ‘ilm bisharafil ma’lum, meaning the status of knowledge depends on the status of its subject matter. The Quran is the speech of Allah, one of His attributes. Its virtue and excellence are unmatched because it originates from Allah Himself. That is why it is the greatest virtue of the Quran.
The Blessings and Guidance of the QuranWhat else do we need to appreciate the virtue of this Book of Allah? Allah has praised it in numerous verses, highlighting its blessings, its guidance, and its truth. For example, Allah says, “This is a book which We have sent down, blessed,” signifying that its blessings manifest through recitation, rewards, healing, and guidance. When one is stressed or worried, reciting the Quran brings calmness. Its guidance teaches us what is halal and haram, what is good and evil, illuminating the right way to live.
The Quran is free from discrepancies or falsehood, as it comes directly from Allah. Allah Himself praises it as His blessed book and highlights its purpose, which is to guide humanity to what is most suitable.
The Sunnah and the Virtue of Engaging with the QuranNext, Ibn Qudamah brings evidence from the Sunnah of the Prophet ﷺ. In Sahih Bukhari, it is narrated that Uthman ibn Affan رضي الله عنه said the Prophet ﷺ said, “The best of you is he who learns the Quran and teaches it.” This indicates the virtue of those who study and teach the Quran.
Personal Effort in Learning and Teaching the QuranHow much time do we dedicate to learning and improving our recitation of the Quran? Whether we speak Arabic or not, whether we know how to recite it well or not, there is always room for improvement. Are we making an effort to improve our recitation? Are we learning new skills in reading the Quran? After learning, we should also teach others. Teaching can involve helping others recite, understand, or apply the Quran in their lives.
The Sunnah tells us that since the Quran is the most virtuous thing in our lives, involving ourselves in it brings us closer to Allah. Anas ibn Malik رضي الله عنه narrates that the Prophet ﷺ said, “Indeed, Allah has people from mankind.” When asked, “Who are they, O Messenger of Allah?” he replied, “The people of the Quran. They are Allah’s special folk.” This means that Allah has selected a special group of people, those engaged with the Quran, as His own.
Becoming One of the People of the QuranBeing among these people depends on how much you engage with the Quran. Reading, studying, applying it in your life—all these acts bring you closer to being counted among Allah’s special people. Even if your recitation is not perfect, doing your best and making it a regular part of your life can earn you this status.
Hadiths on the Quran as a Companion and IntercessorIn another hadith, the Prophet ﷺ said, “Allah does not punish a heart that contains the Quran.” While this hadith is considered weak, it reminds us of the transformative power of the Quran. A heart sincerely attached to the Quran, through memorization and reflection, is shielded from hypocrisy and wrongdoing.
Another narration states that the person of the Quran will be told on the Day of Judgment, “Read, ascend, and recite distinctly as you used to do in the world, for your station is by the last verse you read.” This means those who memorize the Quran and recite it regularly will ascend higher in Jannah as they recite. Each verse elevates them further.
Practical Advice for Memorization and RecitationParents often ask how they can make their children memorize the Quran. My advice is: start with yourself. When you go through the effort of memorizing the Quran, you appreciate the journey and can guide your child better. Never lose hope; even at an advanced age, people have successfully memorized the Quran.
Buraida narrates that the Prophet ﷺ said, “The Quran meets its companion on the Day of Resurrection when his grave breaks open in the form of a man with an altered complexion.” The Quran will say, “I am your companion, the Quran, who quenched your thirst in the midday heat and made you stay up at night.” This hadith, although weak, emphasizes the Quran’s role as a companion and intercessor for its reciters.
Traits of a Memorizer of the QuranIbn Mas’ud رضي الله عنه said, “A memorizer of the Quran should be known by his night when others sleep, by his day when people do not fast, by his sorrow when people rejoice, by his crying when people laugh, by his silence when people get involved, and by his submission when people behave arrogantly.” Being a person of the Quran entails embodying its values and living a life of humility, patience, and devotion.
The Virtue of Reciting with Understanding and Without UnderstandingFinally, Imam Ahmad narrates that he saw the Lord of Might in a dream and asked, “My Lord, what is it that brings those who seek Your proximity closest to You?” Allah replied, “Through My speech, O Ahmad.” He asked, “With understanding or without understanding?” Allah said, “With and without understanding.” While this is not a hadith, it beautifully highlights the blessings of engaging with the Quran, whether one understands it fully or not.
We ask Allah to grant us the ability to recite and live by the Quran and to be counted among its people. May He make the Quran a source of guidance and light in our lives. Ameen.
Honoring the Guest: The Last Portion of the HadithLet us now shift to the next topic of discussion, which revolves around hospitality. We are studying hadith number 15 from the book of Imam Ibn Rajab, Jami’ al-Ulum wal-Hikam. The hadith in question is narrated by Abu Huraira رضي الله عنه, where the Prophet ﷺ said:
“Whoever believes in Allah and the Last Day, let him speak good or remain silent. Whoever believes in Allah and the Last Day, let him honor his neighbor. Whoever believes in Allah and the Last Day, let him honor his guest.”
The Etiquette and Duty of Honoring GuestsImam Ibn Rajab رحمه الله begins by explaining that the third instruction of the Prophet ﷺ is to honor the guest. Honoring the guest means excelling in showing hospitality. In the two Sahihs, there is a hadith narrated by Abu Shuraih where the Prophet ﷺ said: “Whoever believes in Allah and the Last Day should honor his guest with his jaiza.” When asked what the jaiza refers to, the Prophet ﷺ said: “It is for a day and a night.” He continued, “Hospitality is for three days, and whatever is beyond that is an act of charity.”
Hospitality in the Context of Early IslamImam Ibn Rajab رحمه الله elaborates on this. In the context of the time of the Prophet ﷺ, guests were often wayfarers traveling through the harsh conditions of the desert. Hospitality in such an environment was not just a sign of generosity but a necessity. Taking care of travelers ensured that they could survive their journeys. For this reason, it became an unspoken law among the Arabs, even before Islam, that travelers must be cared for.
The Time Frame of HospitalityThe first day and night of hospitality are considered the peak of honoring the guest, where the host offers the best of what they have. After that, for the next two days, the guest is served from the regular food of the household. If the guest stays longer than three days, whatever is offered is regarded as a voluntary act of charity by the host.
In modern contexts, particularly in cities where guests have access to hotels and other accommodations, this specific obligation of three days may not apply. However, the principle of showing kindness and generosity to guests remains a core Islamic value.
Balancing Hospitality and ConsiderationThe Prophet ﷺ also emphasized not burdening the host. He said, “It is not permissible for the guest to overstay to the point that the host falls into sin.” This could occur if the host feels compelled to provide beyond their means or begins harboring resentment due to the guest’s extended stay. It is important for both the host and the guest to be considerate of each other’s circumstances.
Overstaying one’s welcome is a serious issue. For example, if someone visits after Isha for tea but stays late into the night, this could inconvenience the host. While the host may smile outwardly, they may be silently frustrated. Being mindful of the host’s comfort and schedule is crucial for maintaining good relationships.
Hospitality Toward Muslims and Non-MuslimsHospitality is not limited to Muslims. The Prophet ﷺ’s teachings encourage kindness to all guests, Muslim and non-Muslim alike. This reflects the universal nature of Islamic ethics.
Etiquettes for Guests and Hosts Etiquettes for GuestsThe Prophet ﷺ emphasized that generosity is a hallmark of true faith. He mentioned that among the highest levels in Jannah are reserved for those who combine kindness, hospitality, and devotion to Allah.
May Allah guide us to embody the noble values of hospitality and generosity in our lives. Ameen.
Q&A The Virtues of Quranic Engagement and HospitalityThe post Study Classical Texts the Traditional Way | Session 25 appeared first on MuslimMatters.org.
Islam beautifully integrates acts of worship with social responsibility, emphasizing devotion to Allah and compassion for others. This post explores the spiritual essence of Hajj and the teachings on neighborly conduct, offering insights into how these practices enrich both individual and community life.
Hajj: A Journey of DedicationHajj, the pilgrimage to Mecca, is a unique form of worship requiring physical, financial, and spiritual preparation. It mirrors the monkhood of other traditions but allows Muslims to engage fully with the world. Pilgrims leave their daily lives to dedicate themselves to Allah in complete submission.
Symbolism in HajjEvery ritual in Hajj carries profound meaning:
Pilgrims are reminded to focus on spiritual provisions, such as good deeds, and to let go of vanity or worldly distractions. The hardships of Hajj echo the trials of the Day of Judgment, urging believers to persevere with patience and humility.
Rights of Neighbors in IslamIslam places significant importance on the rights of neighbors, regardless of their faith. The Prophet Muhammad ﷺ emphasized treating neighbors with kindness, ensuring their safety, and sharing one’s blessings. He famously said that Jibreel (AS) advised him about the neighbor so frequently that he thought neighbors might be given rights of inheritance.
Practical Guidance on Neighborly ConductThe teachings about neighbors are not just about physical proximity; they reflect broader Islamic ethics of care, respect, and community harmony. This includes helping the less fortunate and treating everyone with dignity.
Hajj and Neighborly Conduct: A Unified MessageHajj teaches Muslims to surrender to Allah’s will, embrace humility, and reflect on their ultimate purpose. Neighborly conduct translates these values into everyday life, fostering compassion and unity. Together, these practices remind Muslims to balance their relationship with Allah and their obligations toward others.
ConclusionBoth Hajj and neighborly relations embody the core principles of Islam—devotion to Allah and care for humanity. By understanding the symbolism of Hajj and practicing kindness toward neighbors, Muslims can strengthen their spiritual and social bonds, contributing to a more harmonious and compassionate society.
May Allah guide us to embody these values and live as true servants of Him and stewards of our communities.
Full Transcript Introduction to Hajj and Its SignificanceWelcome back to our Ta’seel program and classes, where we study the book of Imam Ibn Qudamah and the book of Imam Ibn Rajab, along with the explanation of the four hadiths. We had a couple of weeks of pause on the subject, but we will, inshallah, continue from where we stopped last time regarding the secrets of Hajj. We previously covered the beginning parts—what Hajj means exactly and what one should prepare oneself for.
The Inner Secrets of HajjNow, Imam Ibn Qudamah will explain the inner secrets of Hajj. We already know the obvious aspects: preparing with halal provisions, what to carry, how to travel, and what to say to those accompanying you. But now we focus on the journey itself and the actual practices of Hajj.
The author, Imam Ibn Qudamah, says, “Know that one cannot reach closeness to Allah without fully designating oneself to Him.” He explains that Hajj is the monkhood of this nation. Unlike other religions, such as Christianity, where monks seclude themselves in mountains for worship, in Islam, we do not live a completely secluded life. For us, Hajj serves as a temporary form of total dedication to Allah. While other acts of worship are carried out amidst daily life, Hajj requires pilgrims to leave their jobs and dedicate weeks—or in the past, even months or years—for Allah. This mirrors the concept of seclusion but within the framework of Islamic principles.
Staying Focused During HajjHe emphasizes abstaining from distractions like trade during Hajj to stay focused on Allah. While trading during Hajj is not prohibited, it takes away from the spiritual experience. In Surah Al-Baqarah, Allah says there is no harm in seeking blessings during Hajj, which includes trade, but the focus should remain on worship. Pilgrims who keep their hearts detached from worldly matters will experience a more profound connection with Allah.
Embracing Hardship as Part of WorshipThe etiquette of Hajj includes embracing the hardship that comes with the pilgrimage. Pilgrims should appear dusty and with shaggy hair as part of the experience. This doesn’t mean one must intentionally make themselves disheveled, but it’s a natural outcome of the journey. Allah loves to see the dedication of His servants, even if it involves physical discomfort.
Walking Versus Riding During HajjWhen it comes to traveling during Hajj, Imam Ibn Qudamah advises walking as much as possible between the rituals, as this aligns with the practices of the Prophet ﷺ. However, riding is permissible and can even be more beneficial for conserving energy to focus on worship. The emphasis is on doing what allows the pilgrim to worship Allah with full devotion.
Symbolism in Hajj RitualsImam Ibn Qudamah elaborates on the symbolism of Hajj. For example, when acquiring provisions for the trip, one should reflect on the provisions needed for the afterlife—deeds that are not ruined by showing off or seeking fame. As the pilgrim embarks on the journey, they should reflect on leaving this world through death and facing the Day of Resurrection. Each hardship faced during the pilgrimage is a reminder of the trials on the Day of Judgment.
When entering into the state of Ihram, the pilgrim should reflect on the simplicity and equality represented by the two unstitched pieces of cloth. This attire is a reminder of the burial shroud and the ultimate meeting with Allah. It also signifies the removal of all distinctions between people, as everyone stands equal before Allah.
Answering Allah’s CallSaying “Labbaik Allahumma Labbaik” (“Here I am, O Allah, at Your service”) marks the pilgrim’s answer to Allah’s call in the Qur’an to perform Hajj. This declaration symbolizes the pilgrim’s dedication and hope for acceptance, balanced with a fear of rejection. Upon reaching the Sacred Mosque and seeing the Kaaba for the first time, the pilgrim should feel awe and gratitude for being among those chosen to visit Allah’s house.
Touching the Black StoneTouching the Black Stone during Tawaf signifies a pledge of obedience to Allah. The act of Tawaf itself is a reminder of the grandeur of worshiping Allah. Clinging to the Kaaba’s cloth, particularly at the Multazam—the area between the Black Stone and the Kaaba’s door—is an act of humility and a plea for Allah’s mercy.
Sa’i and Standing at ArafahThe Sa’i, walking between Safa and Marwah, symbolizes running to serve Allah. It mirrors a servant hastening between errands for their master. Standing on the plain of Arafah amidst the diverse crowds and hearing their raised voices is a reminder of the Resurrection, when all nations will gather in one place.
Submission Through Throwing PebblesThrowing pebbles at the Jamarat demonstrates pure submission to Allah, as this act is not rooted in rationality but in obedience to His command. It embodies servitude to Allah, reflecting the ultimate manifestation of slavery to the Creator.
Visiting MedinaWhen visiting Medina, pilgrims should remember that it is the city Allah chose for His Prophet ﷺ. Walking in the streets of Medina is a profound experience, as it evokes the footsteps of the Prophet ﷺ and his companions. Visiting the grave of the Prophet ﷺ should be done with reverence and love, imagining his noble appearance and mighty status. Sending peace and blessings upon him is a way of acknowledging his awareness of our greetings.
Reflections on Neighborly Relations in IslamNow, we transition to the teachings of Imam Ibn Rajab, specifically focusing on the hadith that emphasizes generosity and good treatment of neighbors.
The Importance of Neighborly ConductThe Prophet ﷺ said, “Whoever believes in Allah and the Last Day, let him be generous to his neighbor.” This includes sharing when they are in need, visiting them when they are sick, congratulating them in times of happiness, and consoling them during hardships. The hadith stresses the importance of not harming one’s neighbor in any way, including through noise or obstructions.
Sharing Food with NeighborsGenerosity extends to sharing food and avoiding actions that might cause envy or discomfort. For instance, if cooking aromatic food, one should share it with their neighbor. The Prophet ﷺ even advised adding extra water to soup to distribute among neighbors.
In another narration, the Prophet ﷺ advised, “When you cook a broth, strengthen your relationship with your neighbors by sharing it with them.” This teaching reflects the broader principle of fostering relationships through acts of kindness and generosity.
Ensuring Neighbors’ SafetyThe Prophet ﷺ also encouraged sharing luxuries, such as fruits, with neighbors, as they were considered a special treat in his time. He said, “If you buy fruits, send some as a gift to your neighbors. If you do not do so, bring them into your house secretly and do not let your child go out with them to provoke the neighbor’s child.”
Avoiding Harm to NeighborsAta al-Khurasani, in his explanation of neighborly rights, provides practical examples: helping neighbors in times of need, lending to them when they ask, visiting them when they are sick, congratulating them during happy occasions, and consoling them during difficult times. He also emphasized the importance of not causing harm through one’s actions, such as obstructing light or air by building structures without their consent.
ConclusionThese teachings demonstrate the depth of Islamic ethics, urging believers to extend compassion, generosity, and respect to those around them, ensuring that neighbors feel valued and safe.
In conclusion, the lessons we draw from these hadiths and teachings are not only about maintaining good relations with neighbors but also about embodying the broader principles of Islamic conduct—kindness, generosity, and concern for others. Whether it is through the acts of sharing food, offering help in times of need, or simply avoiding harm, these principles form the foundation of a harmonious and compassionate society.
May Allah grant us the ability to practice these values in our lives and be sources of comfort and support for our neighbors. And Allah knows best.
Q&AThe post Study Classical Texts the Traditional Way | Session 24 appeared first on MuslimMatters.org.
The journey of Hajj is one of the most profound acts of worship in Islam, requiring both spiritual and practical preparation. Shaykh Yaser Birjas’s class on Asrar al-Hajj explores the deep etiquettes and secrets of Hajj, drawn from the classical text Mukhtasar Minhaj al-Qasideen. Here, we’ll discuss key insights on how to prepare oneself for this sacred journey, emphasizing inner readiness, good character, and fulfilling one’s responsibilities to Allah and others.
Preparing Spiritually: Tawbah and Rights Owed1. Tawbah and Reconciling with Allah
Before embarking on Hajj, Shaykh Yaser highlights the importance of tawbah, or repentance. This goes beyond merely stopping sins; it’s about a renewed commitment to return to Allah with sincerity. Preparing spiritually means reflecting on any shortcomings in fulfilling one’s duties toward Allah and resolving to overcome them.
2. Addressing the Rights of Others
Another crucial step is settling debts and resolving any grievances with others. Islam emphasizes that Hajj cleanses sins but does not absolve one of obligations to others. Thus, reconciling with family, friends, and neighbors is essential to enter this journey with a “clean slate.”
Preparing Practically: Provisions and Companions1. Using Halal Earnings and Leaving Provisions for Dependents
The journey requires halal earnings, as this reflects sincerity and respect for the sanctity of Hajj. Additionally, it’s essential to leave adequate provision for family members or dependents to ensure their well-being during one’s absence.
2. Choosing Good Companions for Hajj
The choice of travel companions can deeply influence one’s experience. Shaykh Yaser advises traveling with individuals who encourage goodness, patience, and the remembrance of Allah, as these companions remind one to stay focused on worship throughout the journey.
Etiquette During the JourneyMaintaining Good Character
Hajj is a journey that can test one’s patience, especially under challenging conditions. The Prophet Muhammad, peace be upon him, reminded believers that travel reveals one’s true character. Therefore, it is essential to demonstrate patience, kindness, and self-discipline throughout the pilgrimage.
Starting with an Act of Charity
Another Sunnah the Shaykh highlights is beginning the journey with an act of charity. Giving charity before departure reflects humility and the intention to seek blessings from Allah for the journey ahead.
Neighborliness: Reflections on Good Character1. Rights and Responsibilities Toward Neighbors
A key theme in Shaykh Yaser’s class is the emphasis on neighborliness. The Prophet, peace be upon him, taught that true religiosity includes kindness to neighbors, treating them with respect, and refraining from any harm. Such neighborly kindness is an expression of both good character and genuine Islamic faith.
2. Community Responsibility in Maintaining Neighborly Rights
In Islamic teachings, a community collectively upholds these values, ensuring that no one is mistreated. Shaykh Yaser illustrates this through examples from the Prophet’s time, where communal correction was encouraged to address any harm done to neighbors.
Conclusion: Honoring Character in All Aspects of LifeThrough these teachings, Shaykh Yaser emphasizes that the preparation for Hajj is not only about practical arrangements but is deeply tied to one’s spiritual character and relationships with others. As we strive to honor Allah in our worship, we must also honor our commitments to people around us. Whether in Hajj, in our communities, or our daily lives, true faith is reflected in patience, humility, and respect for the rights of others.
Full TranscriptWelcome Back and Prayers for Gaza
Welcome back to Ta’aseel class. Today, insha’Allah, tonight insha’Allah wa tabaraka wa ta’ala, we’re going to be talking about Asrar al-Hajj—the secrets and the etiquettes of Hajj, from the book Mukhtasar Minhaj al-Qasideen.
Before we get to the subject of Hajj, I want to make sure that we still keep in our minds and our hearts, insha’Allah wa ta’ala, our brothers and sisters in Gaza and Palestine. May Allah subhanahu wa ta’ala make it easy for them, ya Rabbil alameen.
We ask Allah subhanahu wa ta’ala to give them thabaat, ya Rabbil alameen. We ask Allah azza wa jal to alleviate their sufferings and bring peace and tranquility into their hearts and lives, ya Allah. We ask Allah to protect their livelihood, their lives, properties, children, and families.
We ask Allah subhanahu wa ta’ala to restore their lives to the best it was and better, ya Rabbil alameen. We ask Allah subhanahu wa ta’ala to remove the oppression and aggression that has been imposed upon them. We ask Allah subhanahu wa ta’ala to be there for them and grant them victory over their aggressors, ya Rabbil alameen.
Introducing the Topics of Asrar al-HajjAs we speak about the etiquette of Hajj, Muhammad ibn Qudamah, rahimahu Allah ta’ala, addresses the last part of the five pillars of Islam. He spoke about the shahada, he spoke about iman in general, he addressed the etiquette and secret of salah, the secret of zakah and charity, the secret of fasting, and now he’s coming to discuss the etiquette and the secrets of Hajj.
Experience of Hajj
People go to Hajj—how many of you have been to Hajj so far? Raise your hand. May Allah subhanahu wa ta’ala accept from you and allow you to go back for Hajj, ya Rabbil alameen. And those who have never been, may Allah subhanahu wa ta’ala facilitate Hajj for you soon, ya Rabbil alameen.
When you go to Hajj, you put in a lot of effort. You commit money, time, and energy; there’s so much involved in Hajj. You’ve probably seen it: people, when they are on this sacred journey, sometimes lose themselves and their focus, especially when they’re fatigued. They may say and do things that contradict the principles of Hajj. Some people even go just for the shopping spree, looking for the best items in the market. May Allah subhanahu wa ta’ala accept their Hajj, ya Rabbil alameen, and forgive their shortcomings.
The Essence of Hajj
So, what is Hajj for us? What’s the essence? How should we view this journey? We’ll explore this, insha’Allah, through Imam Ibn Qudamah’s insights.
Pre-Hajj PreparationsPreparing Provisions
The first step, he says, is to make arrangements for provisions for those one must support until their return. This means preparing well before the journey. What should you start with? The first step is tawbah, repentance.
Understanding Tawbah
The Arabic term tawbah differs from the English word “repentance.” In English, repentance implies stopping a certain behavior permanently. Tawbah in Arabic implies repeatedly returning to Allah each time you make a mistake. You come back seeking forgiveness. The initial focus in tawbah is on fulfilling the rights of Allah subhanahu wa ta’ala. So, the first thing you need to focus on is clearing your record with Allah azza wa jal, recognizing any shortcomings in your obligations to Him.
Making Amends for Wrongs Against Others
Then, you must address your relations with other people. Imam Ibn Qudamah calls this radd al-mazalim, which is making amends for any wrongs done to others. So, after focusing on the rights of Allah, you address the rights of people: if you wronged someone, took their money, hid something from them, or inflicted harm, you must reconcile with them before you travel. If you can’t make amends directly, you can pray for them or counteract any harm by speaking well of them in the same places you may have spoken ill.
Settling Debts
Next, he advises settling any debts. Debts also involve the rights of people, but they differ slightly from the first type of rights, as they’re part of one’s engagement in society, such as borrowed money. If you plan to go for Hajj and owe someone money, you must ask for their permission. For example, you might say, “I know my debt to you is due, but I have an opportunity to go to Hajj this year. May I go, and pay you back upon my return?” If the creditor agrees, you may proceed. But if they say no, you must pay them back.
What if you have long-term debts, like a mortgage or student loans? For these, you needn’t ask permission for Hajj, as they’re not due immediately. But you should ensure your monthly payments are covered while you’re away. If you lack the funds for that, it means you don’t have the financial means, or istata’ah, to perform Hajj.
Provision for Dependents
Imam Ibn Qudamah also says that one must arrange provision for those they are financially responsible for until their return. These could include your family members—spouse, children, or elderly parents. You need to ensure they’re financially secure while you’re away. It doesn’t have to be a luxury provision, just enough to meet their regular needs.
Returning Entrusted Items
Returning any entrusted items is also essential. If someone gave you something to keep safe, such as money or keys, make sure to return it to them before leaving. If they allow you to leave it in your care, that’s fine, but the point is to fulfill all your obligations to others before going on Hajj.
The Principle Behind Preparations
The principle behind all these preparations is to settle your liabilities to Allah and people. Why? Because Hajj is meant to be transformative, wiping away sins and mistakes. However, Hajj doesn’t remove the rights you owe to others, so to come back from Hajj as if reborn, you need to reconcile fully before going.
The Significance of Hajj in the Past
In the past, people could only go to Hajj once in their lifetimes, making it a very significant event. I remember meeting elderly people in Bosnia who, even in their sixties and seventies, had never been to Mecca, though they were only a drive away. For many people, especially in the West, they might take Hajj for granted, thinking, “If I mess up this time, I’ll go again next year.” But for someone who only has one chance, they approach it with far more gravity.
Provisions for the JourneyHalal Earnings for Hajj
After discussing pre-Hajj preparations, Imam Ibn Qudamah talks about provisions for the journey. The money you use should come from a halal source. Scholars differ on whether Hajj is valid if funded by haram earnings. Some say it wouldn’t be accepted, while others say the Hajj itself may still be valid, though it would lack the same value as a Hajj funded by halal income.
Grooming Essentials
On the journey, you should take care of yourself with items like a siwak, comb, mirror, and kohl jar. Back then, kohl was also used as a form of treatment, not just beautification. Today, you could pack these essentials in a grooming kit. Take care of yourself during the journey, maintaining a clean and presentable appearance.
Charity Before the Journey
It’s also recommended to start your journey with an act of charity. Some scholars advise doing this as you’re leaving—giving a small donation at the mosque, airport, or wherever you begin your journey.
Arranging Reliable Transportation
You should also arrange reliable transportation for Hajj. In earlier times, this meant renting a camel, but today it might mean booking a flight or bus. Transparency about what you’re bringing is essential, as the Prophet emphasized clarity, even for small items.
Seeking Companions for the Journey
During the journey, seek a pious companion who loves goodness. Traveling with the right people enhances the journey, as they will remind you of prayers, support you if you falter, and encourage you to avoid mistakes. If the travel group has many people, it’s also good to appoint a leader to coordinate, handle disputes, and make organizational decisions.
Maintaining Good Character While TravelingThe Importance of Character
It’s essential to maintain good character while traveling, as travel reveals a person’s true nature. The Arabic word safar, meaning travel, comes from isfar, meaning “to reveal.” If you can maintain a good character on a challenging journey, it indicates strong character overall.
Bidding Farewell to Community
Finally, before setting out, it’s good to bid farewell to your family, friends, and community. In some cultures, communities gather to send off the pilgrims with chants and Takbirat. In Bosnia, for example, families and townspeople gather as buses leave for Hajj, chanting “Allahu Akbar.” However, in more individualistic societies, such practices are less common.
Additional Sunnah and Adhkar for TravelTraveling on Thursday
It’s also recommended to begin a journey on a Thursday, as the Prophet, salallahu alayhi wa sallam, often did so. While there’s no explicit reason given, following the Prophet’s practice whenever feasible is good.
Reciting Invocations and Adhkar
When you embark on your Hajj journey, recite the invocations for travel, mountain climbing, and other rituals. Books of jurisprudence cover these extensively, focusing on the spirit and secret of Hajj.
May Allah subhanahu wa ta’ala grant us the opportunity to visit His house. We ask Allah to grant us Hajj mabroor, a righteous and accepted Hajj. Insha’Allah, we’ll stop here and continue next week. Alhamdulillahi rabbil alameen.
Neighborliness and Good CharacterIntroduction to Hadith on Neighborliness
We’re still studying Hadith number 15, and tonight we’ll begin by discussing neighbors. This hadith by Abu Huraira, radiyallahu anhu, states that the Prophet said: “Whoever believes in Allah and the Last Day, let him speak well or remain silent. And whoever believes in Allah and the Last Day, let him honor his neighbor. And whoever believes in Allah and the Last Day, let him honor his guest.” This hadith encompasses three principles that we’re covering over three nights: speaking well or remaining silent, honoring neighbors, and honoring guests. Tonight, we’ll focus on the neighbors.
Prohibition of Harming Neighbors
The second part of the hadith commands believers to be generous to their neighbors. In some narrations, this is expressed as refraining from harming neighbors. Harming people in general is forbidden, but for neighbors, the prohibition is even more severe.
Seriousness of Neighborly Betrayal
In Sahih Bukhari and Sahih Muslim, it’s reported that the Prophet was asked about the most serious sins, and he replied that associating others with Allah, killing one’s children out of poverty, and committing adultery with a neighbor’s wife are among the gravest sins. Here, the word halilah refers to the female of a neighbor—whether a wife, daughter, or relative. Adultery is sinful, but betraying a neighbor’s trust in this way compounds the sin further.
The Importance of Aligning Religiosity with Good Character
The Prophet warned that one’s ibadah (acts of worship) may be worthless if they harm their neighbors. In one instance, he was informed of a woman who prayed at night and fasted during the day but was known to harm her neighbors with her sharp tongue. The Prophet said, “There is no good in her; she is in the fire.” In contrast, he spoke of another woman who only performed the obligatory prayers and fasted in Ramadan, but she did not harm others. The Prophet said, “She is in Paradise.”
The Prophet’s teaching highlights the importance of aligning religiosity with good character, as acts of worship should enhance, not detract from, one’s interactions with others.
Community Responsibility in Addressing Harm
Once, a man complained to the Prophet about his neighbor’s harm. The Prophet advised him to place his belongings outside in the street. As people passed by, they asked why, and he explained his neighbor’s mistreatment. Eventually, the community condemned the neighbor until he begged the man to return his belongings, promising not to harm him again. This incident illustrates a form of communal correction for harmful behavior.
Islamic Teachings on Treating Neighbors WellQur’anic Command to Be Good to Neighbors
Islam emphasizes treating neighbors well, and Allah commands believers in the Qur’an to be good to parents, relatives, orphans, the poor, and neighbors, whether they are Muslim or non-Muslim. Islamic scholars have identified three types of neighbors: those with one right (non-Muslim neighbors who are unrelated), those with two rights (Muslim neighbors), and those with three rights (Muslim relatives who are neighbors).
Prioritizing Neighbors According to Rights
If you have two neighbors of equal rights, the Prophet advised giving preference to the one whose door is closest to you. Scholars suggest that the limits of one’s neighborhood extend to around forty houses in every direction, though this may vary.
The Role of HOAs and Community in Maintaining Neighborly Rights
As we move forward, may we honor our neighbors in all aspects, recognizing the rights they hold upon us.
Insha’Allah, we’ll continue next week with more on neighbors and also discuss generosity toward guests.
Assalamu alaikum wa rahmatullahi wa barakatuh.
Q&AThe post Study Classical Texts the Traditional Way | Session 23 appeared first on MuslimMatters.org.
[Connecting With My Quran is a MuslimMatters pre-Ramadan series to help set the foundation for building your relationship with the Quran, as we get closer to Ramadan inshaAllah. This final part of the series discusses building a strong foundation of Islam within our homes through our connection with the Qur’an – a “Qur’anic Home.”]
Building a Qur’anic HomeThis section will share a range of useful tools to help us build a strong foundation of Islam within our homes through our connection with the Qur’an.
The Prophet said: “The example of a home in which Allah is remembered and the example of a home in which Allah is not remembered is just like comparing the living and the dead.” [Muslim]
Remembrance can be found in many forms: 1) the heart, 2) the tongue, 3) through prayer, 4) recitation of the Qur’an, 5) memorizing prophetic adhkār and reciting them at their appropriate times, 6) discussing Islamic issues, and 7) reading Islamic material. These are practices that should be done on a consistent basis, such that the Angels will come to the home and bring Allah’s Blessings.
Our homes should be occupied with daily and consistent recitations of the Qur’an. Starting the morning and ending the evening with the remembrance of Allah will allow our homes to be filled with blessings and ensure that all the occupants are protected from evil. The Messenger of Allah said:
“Recite Sūrah al-Baqarah in your houses, for the Shayṭān does not enter a house in which Sūrah al-Baqarah is recited.” [Muslim 780]
He also said:
“When you go to your bed, recite Āyah al-Kursī: ‘Allah! There is no god but Him, the Ever-Living, the One Who Sustains and Protects all that exists’, to the end, for then there will remain over you a guardian from Allah, and Satan will not come near you until morning.” [Ṣaḥīḥ al-Bukhārī 183]
There are also a myriad of examples showing the kindness of the Prophet and the good treatment that he displayed toward his family members, all of which we should try to emulate. He was affectionate and playful with his wives and children, and would always give a helping hand with household chores to ease the burden of his wives. Following his example will bring tranquility to the household and help to truly make it an abode of rest. Having good character is an essential part of our faith and embodies the teachings of the Qur’an.
Furthermore, having a strong love for the Qur’an can help to build a resilient and loving domestic sphere. Teaching and learning the Qur’an in the company of our family members is a stepping stone to forming a closer bond with them in a faith-affirming manner.
“Recite the Qur’an exceptionally within your houses. For certainly, the house in which the Qur’an is not recited is decreased in goodness.” [al-Afrād by al-Dāraquṭnī]
“When Anas would complete a reading of the Qur’an, he would gather his children and family and then supplicate for them.” [al-Dārimī, no. 560]
“The house in which the Qur’an is recited is visible to the inhabitants of Heaven” [al- Bayhaqī, no. 1829]
May Allah allow our homes to be filled with the love and teachings of the Qur’an. Āmīn!
Undoubtedly, making duʿā’ (supplication) is one of the believer’s best tools for changing what Allah has already decreed.
To accept one’s fate and submit to what Allah has ordained (i.e. the good and the bad elements of one’s divine decree) has tremendous merit. Nevertheless, this is not to be used as a reason to forego offering daily supplications to one’s Creator, as the hadiths of the Prophet Muhammad inform us of the power that duʿā’ can have. As such, this section encompasses a series of powerful Quranic prayers which can provide guidance and support within our lives.
It is through the power of supplications that we are able to avoid any hardship or evil, and to ultimately replace it with ease for any difficult task that Allah has currently written for us. It is because we offer supplications and perform good deeds that our endpoints and destinations can be altered. The duʿā’ is one the simplest acts that a believer can make to communicate and establish a connection with his or her Creator. In the Qur’an, Allah says,
“When My servants ask you about Me, (tell them), ‘I am really close to them, I listen to the prayer of each supplicant when he invokes Me.’” [Sūrah al-Baqarah: 2;186]
In the Qur’an, there are forty duʿā’s which were revealed that begin with the Arabic word rabbanā (a vocative address which means, “O our Lord”). The verse then continues by asking Allah for something – forgiveness, wealth, success, prosperity, protection, safety, victory etc. Collectively these are known as the 40 “rabbanā duʿā’s” of the Qur’an and are some of the best Qur’anic duʿā’s a person can learn, memorize, and recite. Many of these Quranic entreaties were made by the Prophets during the most challenging of times and can serve as an inspiration for us.
Making duʿā’ is an affirmation of one’s faith in Allah . We make duʿā’ to Allah for all our needs, wants, and desires. Turning to Him via our direct and personal duʿā’ strengthens our relationship with Him, Who is the Rabb (Lord) of this world. Only Allah has the power to respond to our duʿā’, and He will surely respond to it in the best way possible. Sometimes we may see that our duʿā’ is answered, while in other cases we may fall into despair when it is not. But Allah is merciful and His Wisdom is limitless.
“Our Lord! Grant us the good of this world and the Hereafter, and protect us from the torment of the Fire.” [Surah al-Baqarah: 2;201]
“Our Lord! Forgive me, my parents, and the believers on the Day when the Judgement will come to pass.” [Surah Ibrāhīm: 14;41]
“Our Lord! Bless us with spouses and offspring who will be the joy of our hearts, and make us models for the righteous.” [Surah al-Furqān: 74]
May Allah provide us with the facilitation to call out to Him regularly through prayers and supplications. Āmīn!
[This article is an extract from the book 365 Tips To Help You Connect With The Qur’an as submitted by the author]
Related:
– Inspired By The Prophet: Building Your Personal And Family Plan For 2025
– The Key To Raising Children With The Book Of Allah? Getting Them Started Young.
The post Connecting With My Quran: A Pre-Ramadan Series – [Part IV] Building a Quranic Home appeared first on MuslimMatters.org.
[Connecting With My Quran is a MuslimMatters pre-Ramadan series to help set the foundation for building your relationship with the Quran, as we get closer to Ramadan inshaAllah]
The Prophet’s Qur’anic ConnectionThe Qur’an was revealed to the best members of humankind, who were none other than the Prophets. Throughout the Qur’an, there are continuous references made to the Prophet Muhammad , and he is directly addressed on several occasions by Allah . Whenever we recite the Qur’an, it should cause us to pause and reflect upon the relationship between the Prophet Muhammad and Allah .
It is imperative for us to recall that the very same words that we recite from the Qur’an were also recited by the Prophet Muhammad
Not only was the Qur’an revealed to the Prophet Muhammad , it was also preserved by his Companions and subsequent generations of Muslims up until the present day. The Qur’an was revealed in stages over a period of 23 years. During this timeframe, the Prophet Muhammad memorized the Qur’an, recited it, and communicated the key teachings of the Qur’an to his Companions.
This section aims to highlight the close Qur’anic connection that the Prophet Muhammad had. Whenever the Prophet Muhammad would recite a verse of fear, he would seek the refuge of Allah . Whenever he would come across a verse of mercy, he would ask for it and whenever he would come to a verse extolling Allah’s Freedom from any deficiency, he would ask Allah to shower him with wellness and security. In addition, he was the walking and speaking example of the Qur’an. His actions embodied the teachings of the Qur’an, for he truly lived by its teachings throughout his life.
The Prophet used to recite in a slow and measured pace, such that the sūrah would end up lasting longer than another sūrah of greater length. Furthermore, he would sometimes repeat a single āyah during the night prayer until the break of dawn.
It is mentioned in Ṣaḥīḥ al-Bukhārī that Qatādah said: “I asked Anas about the recitation of the Prophet , and he said: ‘He used to elongate the long vowels (mudūd). For the night prayers, sometimes Allah’s Messenger would recite quietly, while in other times he would recite aloud. And sometimes he would lengthen the prayer while in other times he would shorten it.’”
We should regularly contemplate upon our own current connection with the Qur’an.
Whenever we recite the Qur’an, do the recited words penetrate our hearts? Whenever we listen to the Qur’an, do we actually feel solace? The bottom line is that if we are not emotionally moved and affected by the words of the Qur’an, then we need to exert our best efforts to learn and comprehend the meanings of the Qur’an.
May Allah allow us to develop a strong connection with the Qur’an just as the Prophet did. Āmīn!
Our Qur’anic ConnectionʿĀ’ishah said: “His character was the Qur’an” [Muslim 746]
The Prophet Muhammad
“One of the Companions said, ‘I saw the Messenger of Allah and he was reciting the Qur’an in prayer – his chest sounded like boiling water due to [him] crying’” [Ibn Ḥibbān, no.753]
The art of reciting the Qur’an is one dimension of following Allah’s Religion, but effectively integrating its teachings into our daily lives is another vital aspect. To achieve the latter, it is crucial to first gain a profound understanding of the Qur’an’s message. It is not merely a set of rules and facts; instead, it constitutes a profound guide and blueprint for nurturing faith, improving one’s spirituality and ensuring that one gains solace during life’s challenges.
This section aims to share some key strategies for how we can implement this golden Quranic imperative into our actions. The practical aspects of the Qur’an are far greater than simply reciting or memorizing it. Integrating the Qur’an into our daily life cycles is crucial because it provides guidance, wisdom, and solace in every single aspect of existence imaginable. In sum, it provides us with the means needed to navigate challenges, seek justice in its social and moral forms, and maintain a strong connection with Allah .
The Qur’an is a spiritual reminder, source of guidance, shining light, mercy, cure, warning, and glad tidings for the believers. These are all the constituent elements required for a happy, meaningful, and successful life both in this temporal world and the Hereafter. On the other hand, worldly pleasures have a time limit; they only cover our sadness for a short period of time. They become depleted at a relatively fast pace and are in constant need of being refilled. When you seek spiritual proximity to Allah through a daily connection with the Qur’an, the happiness and tranquility you experience in your life bears genuine value and is long-lasting. It is not limited by any time restrictions or the bounds of this world. Instead, you are able to carry this feeling with you in your heart, regardless of where you go. The Qur’an is the best therapy for your soul, for it enriches your heart and brings it back to life.
Making the Qur’an a focal part of your everyday is imperative, even if it happens to be just one verse a day. Recite it, revise its meanings, reflect on it, give your best effort to memorize it, and live it through your practical life. By doing so, you will truly feel alive, because your heart will be rejuvenated. Your īmān (faith) will increase, and your worldly reservations will shrink away. The journey to fulfilling an act of ʿibādah (worship) requires patience and effort. At first, we may feel a sense of heaviness as our hearts struggle to push away from all the worldly excuses and obstacles that come up to stop us from performing it. But once you are inside the plane and zone of ʿibādah, you will feel raḥmah (mercy), tranquillity, and your heart will soften towards your Lord. You will surely taste the sweetness of faith.
May Allah enable us to implement the teachings of the Qur’an and bring them into our lives through our character and dealings with others. Āmīn!
[This article is an extract from the book 365 Tips To Help You Connect With The Qur’an as submitted by the author]
Related:
– [Podcast] Ramadan Vibes: Connecting with the Quran | Sh Muhammad Ziyad Batha
– A Strengthened Heart: Connection To Allah During Difficulty
The post Connecting With My Quran: A Pre-Ramadan Series – [Part III] The Prophet’s Quranic Connection And Ours appeared first on MuslimMatters.org.
The reason we are writing this post is because all attempts to meet with Imam Nick and resolve his issues with us have failed. We tried several times either directly or via intermediary and are left with no recourse except a public statement as well as providing full transparency regarding our communication with him. We hope that by “laying our cards on the table” openly, Imam Nick will reconsider and meet with our team.
BackgroundLast summer, Imam Nick Pelletier released an impassioned video regarding multiple child sex abuse incidents that took place in a Dallas masjid in 2018 (our Editor-in-Chief wrote in support of Imam Nick’s stance at the time the scandal broke). He recounted the fallout that occurred as a result of his khutbah condemning board members for:
He additionally added details regarding the abuse incident, making clear the perpetrator wasn’t simply engaging in culturally appropriate gestures of affection or, as was alleged in a MuslimMatters op-ed [def: an “opposite editorial” which strongly expresses a personal opinion of the writer, but does not necessarily reflect the views of the publication], “inappropriate touch”, but sucking on the face of the children involved until they had bruises and grabbing their crotches while doing so.
Finally, Imam Nick mentioned a hit piece (referring to the Oped) was written on MuslimMatters attacking his credibility, claiming no molestation had taken place, and that he was harshly overreacting.
Here is that video:
MuslimMatters’ ResponseExecutive Director Reaches Out
Upon seeing the video above, I responded to the video directly in the comments section – in fact, I was the very first comment. I told Imam Nick I not only supported what he did, if it were my child I would have gone after the perpetrator myself and potentially the board members physically. I also left my email address for him to contact me. For reasons unknown, my comment was deleted.
Editor-in-Chief and Podcast Team Reaches Out
Similarly, our Editor-in-Chief, Hena Zuberi, states she also attempted to reach out (with a link to her editorial in his support that was published a day after he gave a khutbah about the incident at his mosque) but her comment was deleted. One of our podcast hosts Irtiza Hasan reached out to Imam Nick to come on the MuslimMatters podcast and have the floor to say whatever he thought appropriate to discuss. After initially responding with questions around logistics, Imam Nick didn’t follow-up with communication, but used Irtiza’s email in a subsequent Instagram reel posted here:
https://www.instagram.com/reel/C8QJVybubh0/?utm_source=ig_web_copy_link
Imam Nick Posts Questions for MM on Instagram
Communication with Irtiza ceased after this post. Within the Instagram post, Imam Nick asked some questions such as:
What Imam Nick Didn’t Know
It became clear to me that Imam Nick wasn’t aware the MuslimMatters organizational public position on what happened at the Dallas masjid was that we supported him.
For example, Imam Nick mentioned multiple times in the first video above that FACE had uploaded his khutbah video and shared it after the Dallas masjid hid it. He didn’t mention that MuslimMatters had also uploaded the video to its YouTube channel on Oct 29th, 2018.
On the same day, we also published a post authored by our Editor-in-Chief highlighting the good Imam Nick had done, and expanding on the mandatory reporting aspect as both an Islamic duty and legal obligation no one should neglect to secure the rights of the victims. That post can be found here:
Sacred and Civic Trust: Imam Calls Out Suspected Sexual Abuse In Friday Sermon
Answering Imam Nick’s Questions from Instagram
In response to questions above, we never thought he was wrong. Not ever. We all held the position that what he did was correct. In answer to his second question, because we thought he did the right thing, we would of course offer to platform him. And to his final question, why wait five years to get back to him – as far as we were concerned, our public position has always been that we support what he did. We only got back to him recently because he made us aware that the article from Imam Jawad had been causing him problems.
We get where he was coming from. Because he didn’t know we actually supported his position, and he was perhaps only recently aware of our support for him, he thought we were another “go along, get along” organization. That’s not us – this organization was established to break through and talk about these taboo topics from a traditional point of view because we only have a culturally avoidant mindset in one corner, and an “everyone is guilty until proven innocent” group on the other end. Like Imam Nick, we have been labeled as being too activist, too social justice, and too “feminist” for raising these topics.
Two days after we published his video with supporting materials, we also published the following:
Anyone who wants to check our archives, you will find that we have been publishing articles, sharing resources, and calling attention to these problems as far back as 2009, so we are certainly not riding some bandwagon or coming to the party late – if anything, we’re among the first traditional / orthodox organizations speaking up and speaking out about these issues – you can go through the archives on this link and find many articles over more than a decade:
https://muslimmatters.org/tag/sexual-abuse/
Imam Jawad’s ArticleMisconceptions About How This Article was Published
A few things to know about this article:
My Thoughts on Imam Jawad’s Article
After having read it for the first time, I found his position / authority, statements, conclusions, and recommendations unfounded. In examining the article and Imam Nick’s videos, it became clear that he:
Imam Jawad reached out to me recently and what I’ve written above, I told him directly, and that I would post my own opinion within this write-up. He has been very gracious, wanting to meet with Imam Nick, reconcile, and bring this matter to a close. He has stated to me he is more than willing to retract his own article and even apologize so that amends can be made in this situation, inshaAllah.
Imam Jawad’s article also provided sincere advice to remain calm and not become angry. This is generally good advice, but we remain angry for the sake of Allah when our children are taken advantage of or when community leaders to try to hide these matters and “go along, get along.” The board put on a dog and pony show after the khutbah to say Imam Nick is their brother, and thank you, and so on, and then fired him soon after.
To be clear, I am not claiming Imam Jawad is trying to support or hide child sex abuse (or that he is a “go-along, get-along” type). However, Imam Nick’s advice that criminal matters go to the police is cogent. There is no room for the board of any masjid board to be involved once the discussion is physical or sexual abuse of minors, adults, and so on. Our faith-based institutions aren’t designed to handle criminal matters and as such should defer to the law when such matters occur. We need people with training in law, counseling, abuse, as well as the community context lack to perform thorough investigations rather than leave it to community volunteers.
Discussion with Imam NickEmail Exchange Between Myself and Imam Nick
I finally had the opportunity to speak with Imam Nick in July via email exchange. He received a message on Instagram from our staff and wrote to me. I explained both our support for his position and desire to have our Editor-in-Chief and myself meet with him where we could answer all his questions directly (eg. who was involved in bringing the article up, why did it go up, can we take it down, etc.). The following is the full email exchange:
Imam Nick’s Friend Reaches Out
In addition, a friend of his reached out to me on Facebook asking what could be done to fix the situation. I told the friend that I had already spoken with Imam Nick, tried multiple times to set a meeting time, and none was ever proposed. I showed the friend the email chain as well so he knew the full context of what had transpired, and again asked if he could try and set things up between us. He tried and said to me over text that Imam Nick wouldn’t meet with us without providing a reason why. We have tried without success since July to reach him before publishing this article.
Why Is MM Writing A Public Statement?
We support what Imam Nick did for the community and think it’s an absolute shame they let him go. We’ve gone through decades of critique from different organizations, discussion forums, and social media influencers. We ignore all of them because they come and go and we continue to do as we do. Most org leaders I’ve advised privately, I always say, ignore the trolls, don’t feed them.
In this case, we see ourselves as kindred spirits with Imam Nick – fighting child sex abuse (or any sex abuse), fighting the culture of covering it up, fighting the shaming of victims for coming forward, fighting the weaponizing of shari’ah and cultural propriety that has been part of our mission on MuslimMatters – to offer a proper, shari’ah-practicing based perspective to combat these social ills in our community from our faith’s perspective.
From the videos Imam Nick has put out, we understand that he’s gone through a lot of hurt, pain, rejection, ostracizing, and that his family has struggled because he did the right thing, took a principled stand against the system, and the system dragged him and everyone he loves down. We understand that he may be skeptical, wary, and protective of himself, his reputation, and any other concerns he may have that we’re not aware of, and this may be why he has hesitated to set a time with us.
As in the emails, I invite you, Imam Nick, again to meet with our editor-in-chief Hena, Imam Jawad, and myself. We’re happy to answer any questions you have, as well as take recommendations to make things right. As I said in the email, we are absolutely not averse to apologizing, taking anything down, and so on, but let’s meet, get on the same page about what has happened in the past, and how we can move forward not only to between MuslimMatters and yourself, but also so we can continue to fight the good fight against the real problem we have both been calling out.
I say it publicly, transparently, so our community of readers can see what we’ve done, how we’re trying to address it with you, and even hold us to account. May Allah help us reconcile our differences and move forward in a positive manner, ameen.
We understand why Imam Nick is upset with the oped published, and irrespective of any further critical responses he may have for us and how our editorial decisions were taken in publishing Imam Jawad’s article in 2018, we remain steadfast in our stance that we stand with Imam Nick, both in what he did back in 2018 as well as now in fighting against child sex abuse and whatever exists in our community that enables it.
We will be happy to answer any questions in the comments below. As always, please keep the discussion / dialogue civil and respectful.
The post MuslimMatters Still Stands With Imam Nick appeared first on MuslimMatters.org.
[Connecting With My Quran is a MuslimMatters pre-Ramadan series to help set the foundation for building your relationship with the Quran, as we get closer to Ramadan inshaAllah. Read Part 1 here]
Reading and reciting the Qur’anReading and reciting the Qur’an is the primary means of communication with Allah . It also cleanses our hearts and helps us become good Muslims specifically, and good human beings in general. This means that if we are not reading the Qur’an on a regular basis, we are certainly jeopardizing our success in this world and the Hereafter.
Despite our hectic routines, we should always strive to make some time for the Qur’an. Even if it is one verse, a rukūʿ, or a single page, strive to make a constant attempt to maintain your daily connection with Allah’s Book by reading and reciting it.
Reciting the Qur’an on a daily basis brings forth excellent rewards for the person who recites it. Even reciting a single letter of the Qur’an carries immense rewards. Yes! You read that right: you need not read one sūrah, one āyah, or one word; in actual fact, you will start accruing the award for the recitation of each letter from the Qur’an’s verses.
ʿĀ’ishah 
reported on the authority of the Messenger of Allah , “Whoever recites a letter from Allah’s Book, then he receives the reward from it and the award of ten the like of it. I do not say that Alif Lām Mīm is a letter, but Alif is a letter, Lām is a letter, and Mīm is a letter.” [al-Tirmidhī, Vol. 5, Book 42, Hadith 291]
The Qur’an contains numerous verses that provide contentment and assistance when recited. Reciting such verses in times of difficulty and stress will provide relief and strength such that one will have the moral strength to face and overcome the world’s problems and challenges. Additionally, reciting the Qur’an every day will alleviate oneself of any worries and unnecessary stress and amplify their will to fight against any obstacle in their path to upholding the true faith. The Qur’an is the spring of the believer, just as rainfall is the spring of the Earth. The Messenger of Allah also used to recite the Qur’an as a form of medication.
When he was ill, he would recite the Qur’an on himself, as was narrated by ʿĀ’ishah . By reciting the Qur’an daily, the love of Allah increases at a commensurate level. Because everything written in the Qur’an is directly from Allah , this naturally means that reciting His Words and following His given Orders regularly will bring us closer to Him and provide a strong foundation for us to enter Paradise. It is for this very reason that the believers attain their inner peace and solace through remembering Allah . In addition, the best form of remembrance is reading the Qur’an. Every verse in the Qur’an serves as a special form of dhikr (remembrance) of the divine. But not every dhikr serves as Qur’an. With inner peace, you will not face any complications towards managing the crisis of this testing world.
May Allah enable us to read and recite the Qur’an with sincerity and deep understanding. Āmīn!
It will be said to the companion of the Qur’an, as narrated in an authentic hadith: “Recite and rise in status as you used to recite in this world, and your position will be at the last verse you recite.” [Abū Dāwūd and al-Tirmidhī]
“and recite the Qur’an clearly with tartīl (in a distinct and measured tone)” [Surah al-Muzzammil; 73:4]
Reflecting upon the Qur’anOne of the miracles observed when reflecting upon the sacred Quranic text is that the reciter often finds that it is as if Allah delivers to them the exact solutions to their current problems in life, that is, by making them reflect upon the very verses that provide the answers that they are currently seeking.
For many Muslims in the world, it is unfortunate to find that the greatest barrier between soulful, contemplative, and insightful reflection upon the Qur’an is their ignorance of the Arabic language. Because they cannot understand the words of the Qur’an directly, they need translations to understand it; even though the blessed Arabic words of the Qur’an have a soothing effect on their souls when they recite it in a spirited and melodious tone, they are unable to reach a higher level of contemplation owing to the language barrier.
But at this point, one might ask: “Why do I even need to contemplate upon the Qur’an? Is it not sufficient that I am acting upon the primary obligations of Islam?” The answer to this query is that pondering upon the Qur’an increases one’s faith, allows one to attain spiritual proximity to Allah , and allows a believer to develop an inner eye through which they are able to see the reality of things – clearly and truly – as they really are.
They can ultimately identify and understand the inner realities of life, and the definite causes of events that occur around the world, that is, in a much clearer way than those Muslims who fail to recite and ponder upon the Qur’an. One of the sweetest fruits of pondering deeply upon the Qur’an – especially when one recites it during the voluntary late-night prayer of tahajjud, is the trembling and softening of the heart that is then accompanied by hot tears that gush forth from the eyes; such a process causes the reciter to feel incredibly close to Allah via a deeply moving emotional sensation, as well as an enormously gratifying spiritual experience that cannot be adequately described in words!
To sum it up in another way, pondering effectively upon the Qur’an enables some of its verses to come alive, such that it becomes as if you can see them right before your eyes, especially the graphically described scenes of the burning torments of the Hellfire, or the blissful descriptions of the blessings of Paradise.
May Allah allow us to truly reflect upon the Qur’an and become better Muslims. Āmīn!
“Allah said, ‘Then do they not reflect upon the Qur’an, or are there locks upon (their) hearts?’” [Surah Muhammad; 47;24]
Umm Salamah reported:
Understanding the Qur’an“The Prophet Muhammad would break down his recitation of Sūrah al-Fātiḥah and would pause at the end of each āyah.” [Abū Dāwūd 4001]
Understanding the Qur’an is vital, since that is how we can internalize its meanings, laws, and goals, while also applying its teachings in one’s practical life by contemplating upon the verses and trying to understand them through the general context of the chapters. When we truly attempt to comprehend the Qur’an, our connection with Allah deepens and our hearts become more spiritually engaged.
This section aims to illustrate the importance of understanding Allah’s Words. It is insufficient for us to simply recite or memorize the sacred Book. To have a deep and fulfilling connection with the Qur’an, we must make a sincere attempt to learn the Arabic language – focusing on its syntax and general vocabulary as much as possible – and try to understand the key themes and messages found within Allah’s Book.
One can truly apply the teachings of the Qur’an better when one tries to understand it and ponder on its meanings. Abū ʿAbd al-Raḥmān al-Sulamī said, “We were informed by those who used to teach us the Qur’an, namely ʿUthmān ibn ʿAffān, Ibn Masʿūd, and others, that they would learn ten verses at a time from the Prophet and they would not go beyond them until they had learnt the knowledge and practical teachings ingrained within them. They ultimately said, ‘As such, we learnt the Qur’an along with its knowledge and application at the same time.’”
By the same token, a person can incorporate some time in their daily schedule to read the Qur’an in its original Arabic as well as its translation in whichever language he feels comfortable with and then continue underlining the verses which he could incorporate or include in his or her life. That would be a very effective way of applying the knowledge of the Qur’an in one’s life. But unfortunately, people currently are of the supposition that they have fulfilled the rights of the Qur’an by reading it without even understanding the real purpose of its revelation to begin with. It is a huge loss to spend our entire lives without making any sincere effort to understand the true message of the Qur’an by not giving its original language its due right.
May Allah allow us all to truly make an effort to understand the meanings of the Qur’an. Āmīn!
“And We have certainly made the Qur’an easy to remember. So is there anyone who will be mindful?” [Surah al-Qamar; 54;40]
[This article is an extract from the book 365 Tips To Help You Connect With The Qur’an as submitted by the author]
Related:
– From The Chaplain’s Desk: Engage With The Quran
– Practical Ways To Improve Your Quran Reading. Starting This Ramadan!
The post Connecting With My Quran: A Pre-Ramadan Series – [Part II] Reciting, Reflecting, And Understanding The Quran appeared first on MuslimMatters.org.
Fasting and mindful speech are two powerful tools that deepen one’s connection to Allah and foster personal growth. Drawing from the teachings of Imam Ibn Qudamah, this post explores the different types of fasting, the significance of virtuous days, and the ethics of speech.
Types of Fasting: Obligatory and VoluntaryIn Islam, fasting can be obligatory or voluntary. Obligatory fasts include Ramadan, making up missed days, and specific acts of atonement. Voluntary fasts, Sawm al-Tatawwu’, bring reward without liability if missed, allowing believers to engage in an additional layer of spiritual practice.
Virtuous Days for Voluntary FastingCertain days of the year carry heightened spiritual value and reward, such as the six days of Shawwal after Ramadan, the day of Arafah (9th of Dhul-Hijjah), and Ashura (10th of Muharram). These days present believers with opportunities to increase their rewards and seek closeness to Allah. Weekly fasting on Mondays and Thursdays and the monthly “white days” (13th, 14th, and 15th of each lunar month) are also encouraged, each aligning one’s heart with patience, gratitude, and remembrance of Allah.
The Fast of Prophet Dawud: The Ideal BalanceThe Prophet Muhammad, peace be upon him, described the alternating fast of Prophet Dawud—one day on, one day off—as the most balanced and rewarding. This pattern allows for consistent worship while preserving physical strength. By alternating fasting with eating, one practices both patience and gratitude, strengthening self-discipline.
The Ethics of Speech: Speak Good or Remain SilentIn addition to fasting, speaking mindfully is critical for spiritual refinement. The Prophet, peace be upon him, taught, “Whoever believes in Allah and the Last Day, let him speak well or remain silent.” Every word we speak is documented, and excessive or careless speech can lead to regret on the Day of Judgment. Choosing to speak only when it benefits oneself or others helps keep the heart soft and aligned with Allah’s remembrance.
Avoiding Regret: Remember Allah in GatheringsWhen gathering with others, remembering Allah even briefly prevents gatherings from becoming sources of regret. The Prophet, peace be upon him, warned that gatherings without mention of Allah or sending blessings upon the Prophet resemble gatherings around the carcass of a donkey. Ensuring each gathering includes a few moments of dhikr transforms it into a source of blessing.
ConclusionBoth fasting and mindful speech are means of drawing closer to Allah and cultivating self-discipline. By fasting during virtuous days, choosing balanced patterns like that of Prophet Dawud, and observing restraint in speech, believers can fortify their faith and live in remembrance of Allah. May we all strive to apply these practices, achieving a life enriched with spirituality and self-awareness.
Full Transcript Introduction and Opening Du’aAlhamdulillah Rabbil Alameen. Salallahu wa sallam wa baraka nabiyyana Muhammadin wa ala alihi wa sahbihi wa sallam taslim min kathira thimma ma ba’d. We welcome you back to our Tafsir classes from the book of Imam Ibn Qudamah, rahimahullah ta’ala, Mukhtasar Minhajil Qasidin. Tonight we are discussing section three on the voluntary fast, Sawm al-Tatawwu’ — the secrets of voluntary fasting.
Observing Voluntary Fasting (Sawm al-Tatawwu’)When you fast voluntarily, how should you observe that? What kind of intention and spirit should you bring with you? Let’s hear from Imam Ibn Qudamah, insha’Allah tabaraka wa ta’ala. Bismillah wa alhamdulillah wa salatu wa salamu ala Rasulillah salallahu alaihi wa sallam.
Categories of FastingThe author, Imam Ibn Qudamah, rahimahullah, says: “As for the voluntary fast, Sawm al-Tatawwu’, preference is established for fasting on certain virtuous days, Ayyam al-Fadilah.” Imam Ibn Qudamah, rahimahullah, mentions that we have multiple categories of fasting. We have Sawm al-Faridah, the obligatory fast, such as Ramadan. What else would be considered obligatory? Al-Qadha—making up a missed fast. When you make up a day of Ramadan, that is also considered obligatory. A third category is Kaffarat—expiation for sins. If, for example, you break an oath, making up that fast becomes obligatory.
What is the significance of an obligatory fast? Obligatory fasting means you must fulfill it. You are rewarded for doing it and considered sinful if you don’t. Abandoning an obligatory act incurs punishment, while fulfilling it brings reward.
The Difference Between Obligatory and Voluntary FastingNow, regarding Nafl or Tatawwu’ fasting: if you perform it, you gain reward, but if you don’t, there’s no sin and no liability. That’s the main difference between wajib (obligatory) and mustahab (recommended). Any fast that must be done has both reward and punishment attached to it, but a voluntary fast carries no liability if missed.
The Virtuous Days for Voluntary FastingImam Ibn Qudamah, rahimahullah, explains that certain times increase the reward for Sawm al-Tatawwu’, as these times are more desirable. Such days, called virtuous days, intensify and magnify rewards. He provides examples: fasting the six days of Shawwal after Ramadan, fasting on the day of Arafah, fasting on Ashura, and fasting the first ten days of Dhul-Hijjah and Muharram.
Mistranslation of “First Six Days” of ShawwalA mistranslation appears here in the text. It says “the first six days of Shawwal.” In the Arabic text before me, it actually says “six days of Shawwal after the month of Ramadan.” There is no requirement that they be the first six days of Shawwal. These six days do not need to be consecutive or from the start of Shawwal. Any six days within Shawwal will fulfill the recommendation. Some scholars do suggest fasting them right after Eid, saying it’s preferable, but this is not obligatory. How often are you required to fast six days of Shawwal? Once a year.
Fasting on the Day of Arafah and AshuraHe continues, discussing fasting on the day of Arafah, which is the 9th of Dhul-Hijjah, right before the Hajjaj gather in Mecca to perform the Hajj rituals. Ashura is the 10th of Muharram. Then, Wa-Ashur Dhul-Hijjah, which refers to the ten days of Dhul-Hijjah collectively, though you don’t actually fast on the Eid day itself, only on nine days.
Some scholars debate whether fasting these full nine days is essential or if fasting some is enough. But since the Prophet, salallahu alaihi wa sallam, stated that there are no better days for good deeds than these ten, scholars deduce that fasting among them is highly virtuous. This includes the day of Arafah specifically.
Fasting in the Sacred Month of MuharramImam Ibn Qudamah also touches on fasting in al-Muharram, the sacred month. In Surah At-Tawbah, Allah designates four sacred months in the lunar calendar. Before Islam, Arabs regarded these as times of peace when fighting was prohibited so people could safely prepare for Hajj. Islam upheld the sanctity of these months, even though Arabs sometimes manipulated the months according to their interests.
When the Prophet, salallahu alaihi wa sallam, mentioned Muharram, was he referring only to the first month of the lunar year or to all four sacred months? Three sacred months are consecutive—Dhul-Qa’dah, Dhul-Hijjah, and Muharram—and one, Rajab, stands alone as the seventh month. There are differing opinions on whether fasting in Muharram means only the first month or any of the sacred months. Many scholars argue it’s the first month specifically, but others say fasting in any sacred month is beneficial.
Other Times to Fast: Monthly, Weekly, and Daily FastsHe moves on to monthly fasting. Some fasts occur every month, such as fasting a few days at the start, middle, and end of the month. Ibn Qudamah explains that it’s better to fast on the three “white days”—the 13th, 14th, and 15th of each lunar month. Why are they called the white days? The full moon illuminates the night like daylight, making it possible to read or write by moonlight alone, a luxury lost today due to urban light pollution.
Ibn Qudamah also mentions weekly fasts, such as fasting on Mondays and Thursdays. The Prophet, salallahu alaihi wa sallam, practiced this, explaining that these are the days when deeds are presented to Allah. The angels who record our actions take shifts; one set goes up with their records at the end of each shift. The Prophet said he liked his deeds presented to Allah while he was fasting. This act of weekly fasting, he taught, was beloved to Allah, who said, “The son of Adam’s deeds are his, except for fasting, which is done for Me, and I shall reward him for it.”
If you cannot fast weekly, fasting the three middle days of each lunar month—13th, 14th, and 15th—is also meritorious. If even this is too much, seek out specific, virtuous days to fast throughout the year.
The Virtue of the Fast of Prophet DawudThen there is the daily fast. The Prophet, salallahu alaihi wa sallam, described the most virtuous fast as the fast of Prophet Dawud, who fasted every other day. He said, “The best type of fast is Dawud’s fast—one day on, one day off.” This alternation ensures a balance between fasting and regular sustenance, preventing physical weakness from fasting every day. Who can maintain this? Perhaps some in cooler climates, but for those living in regions with intense summers, fasting every other day is challenging. Yet, the more hardship endured for Allah, the greater the reward.
Imam Ibn Qudamah outlines three reasons the fast of Dawud is most virtuous. First, it is just to the soul, allowing it a share of both fasting and eating. It balances the nafs’s rights, providing both worship and rest, which is fair. Second, the alternation of days resembles iman, which consists of thankfulness and patience. When you fast, you practice patience; when you eat, you show gratitude. Third, it trains the nafs, ensuring it doesn’t grow complacent by staying in one condition for too long. You teach it both to restrain and to indulge appropriately.
Fasting Continuously and the Prohibition on Certain DaysImam Ibn Qudamah also addresses daily fasting, noting that continuous fasting every day is discouraged. Abu Qatada reported that Umar once asked the Prophet, salallahu alaihi wa sallam, about fasting every day. The Prophet replied that fasting every day isn’t counted as fasting. Scholars interpret this to mean that fasting every day, including days when fasting is forbidden, is discouraged. The forbidden days are the two Eids and the three days of Tashreeq following Eid al-Adha. As long as these are avoided, fasting other days is acceptable. However, the Prophet emphasized that the best fast is that of Dawud—every other day.
Diverse Forms of Worship and Individual CapacitySome Companions, like Abdullah Ibn Mas’ud, preferred other acts of worship over fasting. Ibn Mas’ud fasted little, saying, “When I fast, I grow weak in my prayer, and I prefer the prayer over the optional fast.” Each worshipper is unique, and Imam Ibn Qudamah concludes that the best form of worship is that which brings you closest to Allah. Whether fasting, praying, or giving charity, find an act of worship you can consistently and secretly perform as your connection to Allah. This can be your “secret worship” with Allah, unknown to anyone else.
May Allah grant us the ability to engage in worship that brings us closer to Him.
The Significance of Speech: Choosing Words WiselyTonight, insha’Allah, we’re going to continue from where we left off last week. We discussed Hadith 15, which has three main points that need further elaboration.
The hadith states that the Messenger of Allah, peace be upon him, said: “Whoever has Iman in Allah and the Last Day, let him speak well or remain silent. Let whoever has Iman in Allah and the Last Day generously honor his neighbor. Let whoever has Iman in Allah and the Last Day generously honor his guest.”
Importance of Restraining the TongueLast week, we discussed the value and importance of speaking good and the significance of restraining one’s tongue. Today, insha’Allah, we’ll continue from what Imam Ibn Rajab started explaining, on page 217, where he comments on this hadith. He says:
“His words, ‘Let him speak well or remain silent,’ is a command to speak well and to remain silent about anything besides that which is good. This shows that there is no speech that should be equally spoken or kept unsaid. Either it is good, so it is commanded to say it, or it is not good, and it is commanded not to say it.”
This means that there is no statement that is both good and bad to say at the same time. If something is good, you should say it. If it is bad, you should remain silent. There’s no case where it’s better to both say and not say something. He’s going to explain further.
The hadith of Mu’adh and of Umm Habiba show this principle. Ibn Abi Dunya narrates the hadith of Mu’adh. In this hadith, the Prophet, peace be upon him, says to him, “Mu’adh, may your mother be bereft of you! Do you say anything that it is reckoned to be in your favor or against you?” And Allah, exalted is He, says in the Qur’an:
The Accountability of Our Speech and Actions“When the two receivers receive (him), one sitting on the right and the other on the left. Not a word does he utter except that there is an observer ready [to record].” (Qur’an 50:17-18)
In this hadith, Mu’adh, may Allah be pleased with him, is shocked and asks, “Are we going to be held accountable for what we say?” The Prophet, peace be upon him, expresses surprise at Mu’adh’s question, replying, “What are you talking about? What throws people in Jahannam on their faces more than the harvest of their tongues?” People say things they think are light, but the evil of those words goes beyond their intentions, especially in today’s world with the internet. A single statement can spread around the world, causing harm and vice on a large scale.
Now, about the two angels, Al-Mutlaqiyan. There’s some discussion about whether these angels sit on your shoulders or if they’re metaphorically recording actions. Are the angels physically sitting on the right and left sides? We know that in cartoons we’ve seen them depicted this way, but real life is not like cartoons. These expressions are metaphoric, illustrating that each angel has a specific duty: the one on the right records good actions, while the one on the left records wrong actions. They are metaphorically poised, ready to document everything you say and do, like Allah tells us in this ayah.
Are All Words Recorded?There is a disagreement among scholars on whether the angels record everything we say or only words that have significance for reward or punishment. One group says the angels document every single word, including “I ate,” “I drank,” “I went,” “I came,” until Thursday when all our words and deeds are shown to Allah. Then, everything that deserves reward or punishment is kept, and the rest is discarded.
Ibn Abbas held this view, and he would recite the verse:
“Indeed, over you are appointed angels, keeping watch, noble and recording; they know whatever you do.” (Qur’an 82:10-12)
The meaning is that angels document everything initially, but before they take these records up to Allah, they conduct an “audit.” If you repented for something, it’s erased. If you made du’a, any sin related to it might be forgiven. So, alhamdulillah, we have a chance to rectify matters between Mondays and Thursdays. In the end, they keep only what’s worth recording for accountability.
Example of “May the Donkey Perish”In one narration, a man once said, “May the donkey perish!” The angel on the right side said, “That is not a good action that I should write.” The angel on the left said, “It is not a wrong action that I should write.” Then Allah revealed to the angel on the left, “Anything which the angel on the right leaves out, record it.” So, “May the donkey perish” was recorded as a wrong action. This teaches us that if something isn’t good, it leans toward being bad and is therefore worth avoiding.
Some scholars argue that whatever is not a good action is, by default, a wrong action, even if it doesn’t carry punishment. Certain wrong actions might not incur punishment directly but might bring regret in the Hereafter for the time wasted. This regret itself is a form of punishment. For example, spending two hours watching something neutral, like National Geographic, might not be sinful, but on the Day of Judgment, you might regret not spending that time in dhikr or other beneficial activities.
Remembering Allah in GatheringsThe Prophet, peace be upon him, advised that people should remember Allah in gatherings. If they stand from a gathering where they did not remember Allah, they are as if they got up from eating the dead body of a donkey, and it will be a source of regret for them. This is a scary thought, as we often spend time in gatherings—family events, parties, and social outings—without mentioning Allah even once. Some gatherings may even skip salat entirely. The Prophet, peace be upon him, said that such gatherings bring regret, like getting up from the corpse of a donkey.
Imam Ahmad, Abu Dawood, and Nisa’i narrated a hadith from Abu Huraira, where the Prophet, peace be upon him, said, “Any people who stand up from a gathering in which they did not remember Allah, stand up from something like the corpse of a donkey, and it will be a source of regret for them.”
Restraining Speech and Avoiding Excessive TalkingIf you must speak, it is better to speak only what is good or necessary. Ibn Mas’ud, may Allah be pleased with him, advised against excessive speech, saying that it leads to many mistakes, which then lead to wrong actions, potentially placing a person in the Fire. Excessive speech can also harden the heart, as mentioned in a hadith of Ibn Umar: “Do not speak a lot without the remembrance of Allah, because a great deal of talk without remembrance hardens the heart, and the people who are furthest from Allah are those with hard hearts.”
So, if we speak, our speech should be of four kinds: remembering Allah, reciting Qur’an, asking a question about knowledge, or discussing something necessary for this world. We often speak much more than this, which means we need to be careful and evaluate the quality of our speech. Excess speech without purpose can be damaging, even if not sinful.
We are also warned not to feel invincible or self-sufficient due to wealth. Umar ibn al-Khattab, may Allah be pleased with him, once advised that whoever speaks a lot makes a great many mistakes, leading to a large number of wrong actions, ultimately bringing a person closer to Hellfire.
Conclusion: Speak Good or Remain SilentTherefore, we should balance our speech and silence. Some scholars say remaining silent is better, as it guarantees protection from liability. However, others say that speaking good is better because it not only benefits oneself but also those around them.
May Allah make our gatherings gatherings of khair, filled with the remembrance of Allah and salawat upon the Prophet, peace be upon him. May Allah make us among those who listen to the speech and follow the best of it.
Q&AThe post Study Classical Texts the Traditional Way | Session 22 appeared first on MuslimMatters.org.
In short, the word shifā’ is the gerund of the verb shafā, which means “to heal” and “to cure”. It refers to comforting people who are unwell, thinking good of someone, and praying for their good health. In the vast tapestry of human experience, healing – in both its physical and spiritual forms – stands out as a universal desire. The Qur’an, Islam’s timeless scripture, is not just a theological guide but also a holistic manual that addresses the deepest concerns of the human heart, body, and soul. Couched within its verses are profound messages of healing that offer solace to the wounded, hope to the distressed, and guidance to the sincere seekers.
The Qur’an is a potent cure for all illnesses. It is a sacred Book that was brought down and revealed to the Prophet . It is not just a guidance for humanity in their physical lives, but it is also a wide-ranging cure for every conceivable problem or complication. It is a cure for illnesses, a cure for diseases, and indeed a cure for wicked hearts and souls. This is the Book that, when read, listened to, or studied, not only dissolves one’s troubles but also brings healing, remedies ailments, and transforms one’s life for the better.
This part aims to highlight the power and benefits of Quranic healing. It is more than just simply a volume that is read. Rather, it is a medicine for all cures and diseases. If we truly try connecting with the Qur’an and rely upon it for holistic healing (in the spiritual, mental, and physical realms), we will obtain more tranquillity and peace within our lives. Through His perfect Knowledge and Wisdom, Allah knows that this world is bound to make us go astray; and in order to save our souls from any impending doom or destruction, it is He Who has brought down this amazing book, the Qur’an that has the power to heal, the Qur’an that gives the sinner the opportunity to beg for Allah’s Mercy, heal themselves, and save themselves from ruin and gain the bliss of Paradise.
Sūrah al-Ḍuḥā is a powerful example of Quranic healing. After many months, this sūrah was revealed to the Prophet Muhammad . But during this testing time of waiting for a new episode of revelation, the Prophet Muhammad was taunted and faced many challenges from the people of Makkah, who still at this point had opposed his message of Islam. Eventually, when Allah revealed the verses of al-Ḍuḥā after a pause in revelation, this healed the Prophet Muhammad and eased his anxieties. It gave him hope and strength to persist in his quest to spread the true message of Islam throughout the Arabian Peninsula. Let us read, listen, and understand the Qur’an in order to truly heal ourselves. May Allah [st] always heal us through the Qur’an during turbulent times. Āmīn!
“We send down the Qur’an as a healing and mercy for the believers, but it only increases the wrongdoers in loss” [Surah al-Isrā’: 17;82]
“…Say [O Prophet], ‘It is a guide and a healing to the believers. As for those who disbelieve, there is deafness in their ears and blindness to it. It is as if they are being called from a faraway place.’” [Surah al-Fuṣṣilat: 41;44]
GratitudeWhenever we receive even the smallest of offerings or gifts from someone, we usually thank that person. So, is it not then unfair to forego thanking Allah , despite Him giving us a plethora of blessings and Who is responsible for everything we have? Actively being grateful to the Creator of this universe is the most important and peaceful experience that one can internalize and perceive.
It is important because when we thank our Creator, we begin to develop a stronger connection with Allah , and when we have a strong connection with the Creator, then we do not get distressed at any event or thing in life; this is because ultimately we internalize the fact that there is a Cherisher Who will take one out of all the complications of life.
We are all well aware that being grateful can have a profound impact on our lives. When we acknowledge His power in our lives, miracles can happen. However, in our ever-materialistic culture, it is difficult to not fall prey to the consistent food, technology, and consumer appeal that can make us forget what we already possess and enjoy. Only by being continuously reminded of our limitless blessings and reconnecting with the One Who has provided the gifts we currently enjoy, can we begin to actually cultivate our practice of gratitude. Thanking Allah daily for the limitless blessings that He has given us is the very least that we should be doing on a regular basis.
Gratitude is not just about simply saying alḥamdulillāh (all praise is due to Allah [wt]) with one’s tongue, however. Rather, it is about nurturing a practical aspect of thankfulness and actualizing this spirit through actions within our lives. Without a doubt, actions speak louder than words. We should be practicing gratitude in every aspect of our lives. Showing one’s appreciation to Allah and expressing our gratefulness through daily acts of service and thankfulness is far more effective than simply rendering a spirit-less supplication or saying alḥamdulillāh. To enjoy the chance to comprehend the magnanimity of gratitude, reflect on how the opening sūrah of the Qur’an (Sūrah al-Fātiḥah) commences with alḥamdulillāh:
“All praise is for Allah” [Surah al-Fātiḥah: 1;2]
But it should be acknowledged that it is not an easy thing to be a truly grateful Muslim. Most of us, despite reading and listening to everything on gratitude, will still end up remaining ungrateful people for the most part. That is why Allah constantly reminds us to be grateful to Him throughout the Qur’an:
“And if you should count the favors of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.” [Surah Ibrāhīm: 14;34]
May Allah grant us the true understanding of gratitude such that we will never be ungracious to Him. Āmīn!
[This article is an extract from the book 365 Tips To Help You Connect With The Qur’an as submitted by the author]
Related:
– Whispers Of Gratitude: Which Of The Blessings Of Your Lord Will You Deny?
– Emotional Self-Healing: Lessons From The Quran And Sunnah
The post Connecting With My Quran: A Pre-Ramadan Series – [Part I] Quranic Healing and Gratitude appeared first on MuslimMatters.org.
The Inner Secrets and Spiritual Benefits of Fasting
Fasting is more than refraining from food and drink; it’s a journey toward spiritual purity, sincerity, and a deeper connection with Allah. This post explores the unique nature of fasting in Islam and how it can elevate us spiritually.
The Unique Status of FastingFasting holds a special place in Islam, unlike any other act of worship. In a hadith Qudusi, Allah says, “Fasting is for Me, and I alone will reward for it.” This direct connection with Allah highlights fasting as a private act, free from riya (showing off). Because fasting is hidden, it encourages sincerity and purity, teaching us self-discipline and devotion.
The Levels of Fasting: From Physical to Spiritual1. Physical Abstention (Sawm al-Amun)
The most basic level of fasting is abstaining from food, drink, and marital relations from dawn to sunset. This level is practiced by all fasting Muslims.
2. Controlling Senses and Actions (Sawm al-Khusus)
At this level, fasting goes beyond physical abstention to include avoiding sinful actions, speech, and thoughts. Practitioners are conscious of their eyes, ears, and hands, striving to abstain from anything displeasing to Allah.
3. Fasting of the Heart (Sawm Khusus al-Khusus)
The highest level involves fasting of the heart, where one avoids all worldly distractions and maintains a deep focus on Allah alone. This level is the most spiritually rewarding.
1. Pre-dawn Meal (Suhoor)
Eating suhoor, even something small, is a recommended practice that brings barakah (blessings) and follows the Prophet’s example.
2. Breaking the Fast (Iftar)
It’s encouraged to break the fast promptly at sunset, reinforcing that fasting is about spiritual benefit, not enduring hardship.
3. Generosity and Quran Study in Ramadan
The month of Ramadan is an ideal time to increase generosity, good deeds, and charity. Studying the Quran and striving in worship, especially during the last ten nights, is also highly recommended, particularly to seek Laylatul Qadr (the Night of Decree).
The Prophet, sallallahu alayhi wa sallam, advised believers to “speak well or remain silent.” Fasting helps us become mindful of our words, as a single careless word can have major consequences. The Prophet, sallallahu alayhi wa sallam, warned that even an insignificant word could lead to harm, while a well-intentioned word could transform lives positively.
Conclusion: Fasting as a Path to Purity and SincerityThrough fasting, we learn self-control, compassion, and closeness to Allah. It’s a time for spiritual reflection, controlling our desires, and aligning our actions with the teachings of Islam. By observing the etiquette of fasting and understanding its inner secrets, we can elevate our worship and strengthen our connection with Allah.
Full Transcript Introduction to the Secrets of FastingAlhamdulillah, Rabbil ‘alameen. Salallahu wa sallam wa baraka a’la nabiyyina Muhammad wa a’la alihi wa sahbihi wa sallam wa tasliman kathira thumma amma ba’ad. I want to welcome you all again to a Ta’seel, in which we study the book of Imam Ibn Qudamah, rahimahullah ta’ala, Mukhtasar Minhaj Al-Qasidin. Today, we’re going to be discussing, inshallah ta’ala, the inner secrets of fasting.
Previous Topics and Transition to FastingWe talked about salah, we talked about zakah, and now we’re going to talk about fasting. It’s very appropriate for us to talk about fasting because, as we come closer to the winter time, you’ll notice that Maghrib is now around 7:15 or 7:20. If you remember, last month it was 8 something, and now it’s earlier. Soon, it will be even earlier than that, making it the best time to start practicing this ibadah.
This is a unique treasure. Allah, subhanahu wa ta’ala, has given you a long night and a short day. A short day to fast, and a long night to pray.
Exploring the Inner Secrets of FastingWhat are the inner secrets of fasting? When you start preparing yourself for fasting on Mondays and Thursdays—by the way, tomorrow is Thursday, so if anyone is interested, they can fast—you might wonder what the inner secrets of this ibadah are. Let’s see what Imam Ibn Qudamah, rahimahullah ta’ala, says.
Allah’s Special Reward for FastingIn the name of Allah and peace and blessings be upon the Messenger of Allah, peace and blessings be upon him. The author, Imam Ibn Qudamah, says, “Know that in fasting, sawm, there is a special quality that is not found in anything else: its close connection to Allah, such that He says, ‘Fasting is for Me, and I reward for it.’ This alone is sufficient to show the high status of fasting.”
Alhamdulillah, rabbil alamin wa sallallahu alayhi wa sallam. Imam Ibn Qudamah, rahimahullah ta’ala, wisely chose to begin this chapter with a hadith that grants fasting a unique and exclusive quality among all other forms of worship. He quotes that fasting has a unique status because, in a hadith Qudusi, Allah says, “Fasting is for Me, and I alone will reward for it.” This quality is not shared by any other form of worship.
Significance of the Statement “Fasting is for Me”So, what does that mean? In the hadith reported in Bukhari and Muslim, the Prophet, sallallahu alayhi wa sallam, quotes Allah as saying, “Everything the son of Adam does is for himself, except fasting; it is for Me, and I alone will give the reward for that.” Now, we know that Allah also rewards salah, zakah, and all other acts of worship. So, what makes fasting so unique?
Let’s explore this idea. What do you think it means when Allah says that fasting is “for Me”? The ulema have different opinions. One possible explanation is that fasting is a purely private act of worship, where there’s no riya (showing off). When you pray, give charity, or perform other acts of worship, people might see you. But with fasting, you could spend days fasting without anyone noticing, because it’s something hidden. This gives fasting a purity and sincerity that other acts of worship might lack.
Purity and Sincerity of FastingFor example, if you’re in public, you might lengthen your salah to appear pious. But fasting? You don’t take shortcuts. Fasting is fasting, and it’s purely for Allah.
Children understand this naturally. When a child is fasting and a drop of water accidentally slips down their throat while making wudu, they might even choke themselves trying to spit it out. They feel guilty and might come to you, asking, “Did I break my fast?” They care deeply about maintaining the fast.
You can often tell which children have fasted by watching their joy at iftar. Those who fasted sincerely beam with pride, while those who might have eaten a little in secret often feel guilty. Fasting, in that sense, has no riya, which is one of its unique qualities.
Fasting as a Beloved Act of WorshipAnother opinion is that fasting is a beloved act that Allah cherishes. It brings you closer to Him. In one hadith, the Prophet, sallallahu alayhi wa sallam, said that the smell that comes from the mouth of a fasting person is dearer to Allah than the fragrance of musk. This indicates how much Allah values the sacrifice of refraining from food and drink.
Limitless Reward for FastingA third meaning of this hadith is that Allah, when He says, “I will reward for it,” does not specify the amount. For other acts of worship, like charity or salah, there’s a set reward, such as 10 times, 100 times, or 700 times, as mentioned in the Quran. But with fasting, there’s no fixed amount. Allah simply says, “I will reward,” implying a limitless reward.
If you understand just this hadith, it provides enough inner secrets to elevate fasting in your eyes. But there’s more to learn about fasting and its value.
Honoring of the Kaaba and Exclusive Status of FastingSimilarly, the Kaaba is dignified because of its close connection to Allah. When Allah says, “My house” in Surah Al-Hajj, He honors it above all other places on earth. So, when Allah ascribes fasting to Himself, it is similarly elevated above other acts of worship.
The ulema also mention that fasting has no riya because it’s done in secret. In public, someone might see you praying or giving charity, but fasting is hidden. The Prophet, sallallahu alayhi wa sallam, mentioned a man who, when noticed for his piety, said, “I’m fasting too,” ruining the sincerity of his act.
Fasting as a Shield from ShaitanFasting also weakens the influence of shaitan. When desires are controlled, the pathways for shaitan to enter the heart become narrower. In one hadith, the Prophet, sallallahu alayhi wa sallam, explained that fasting narrows these pathways, reducing the influence of shaitan. During the last ten nights of Ramadan, for example, the Prophet’s wife Safiyyah visited him, and two young men from the Ansar, upon seeing him with a shadowy figure, felt awkward. The Prophet, sallallahu alayhi wa sallam, clarified, “This is my wife, Safiyyah.” He taught us that shaitan can plant suspicion, even in the hearts of the righteous, so fasting helps us guard against that influence.
For young people, the Prophet, sallallahu alayhi wa sallam, advised fasting as a shield from desires. Fasting narrows the pathways for shaitan by reducing energy levels and weakening desires. It serves as a shield against both shaitan and one’s own nafs.
Recommended Practices and Etiquette of FastingFasting also has recommended practices, such as eating the pre-dawn meal (suhoor), delaying it as much as possible, and breaking the fast promptly at sunset. Following the sunnah in these practices brings barakah. Even if you’re not hungry at suhoor, it’s recommended to eat something small to follow the example of the Prophet, sallallahu alayhi wa sallam.
During iftar, there’s no need to wait until the adhan finishes; breaking the fast right at sunset is sufficient. The purpose of fasting is not to endure hardship but to please Allah, and breaking it promptly is part of that.
Generosity and Good Deeds During RamadanRamadan is also a time for generosity and increased charity, following the example of the Prophet, sallallahu alayhi wa sallam, who was known to be especially generous during this month. During Ramadan, it’s encouraged to study the Quran and perform itikaf, especially during the last ten nights to seek Laylatul Qadr.
Levels of Fasting According to Imam Al-GhazaliThere are three levels of fasting, according to Imam Al-Ghazali. The first level, sawm al-amun, is the basic abstention from food, drink, and marital relations. The second level, sawm al-khusus, is abstention not only from physical desires but also from sins of the eyes, tongue, hands, and all other body parts. The highest level, sawm khusus al-khusus, is a fasting of the heart, abstaining from worldly aims and anything that might distance one from Allah.
Understanding the General Fast, Sawm al-AmunThe general fast of sawm al-amun involves refraining from satisfying the stomach and private parts. This is the layman’s fast. The select few, sawm al-khusus, control not just their physical desires but also their actions and speech. They refrain from looking at, hearing, or doing anything inappropriate.
Fasting of the Heart, Sawm Khusus al-KhususThe fast of the elite, sawm khusus al-khusus, involves the heart abstaining from all worldly concerns, focusing solely on Allah.
One hadith of the Prophet, sallallahu alayhi wa sallam, emphasizes that if someone doesn’t avoid false speech and bad behavior, then Allah is not in need of their fasting. This shows that fasting is not complete unless one also refrains from sinful actions and behaviors.
Moderation in EatingAnother aspect of fasting is moderation in eating. Excessive eating at suhoor or iftar causes laziness, defeating the purpose of fasting, which is to experience hunger and self-control. Fasting teaches empathy for the poor, who often have no guarantee of a meal.
For many of us, fasting ends with a hot meal, but some people experience hunger day and night. We’ve met people who, when offered food, say, “This is my first meal in two or three days.” This should inspire gratitude and humility in us.
The Connection Between Iman and Good ConductIn the hadith about Iman, the Prophet, sallallahu alayhi wa sallam, said, “Whoever believes in Allah and the Last Day, let him speak well or remain silent.” He emphasized three actions connected to faith: speaking well or staying silent, honoring one’s neighbor, and honoring guests.
When the Prophet, sallallahu alayhi wa sallam, repeats “Whoever believes in Allah and the Last Day,” he emphasizes the importance of these actions as expressions of faith. Iman is shown through actions like hospitality and kindness, which are practiced universally but carry a special reward when done with the intention of pleasing Allah.
The Importance of Controlling the TongueThe Prophet, sallallahu alayhi wa sallam, emphasized controlling the tongue. A straight tongue is a sign of a straight heart, and until one controls their tongue, their Iman is incomplete. Abu Huraira reported that the Prophet, sallallahu alayhi wa sallam, said, “A man may speak a word he considers insignificant, but it causes him to fall into the Hellfire for a distance greater than that between the east and the west.” This shows the seriousness of careless speech.
Other hadiths state that a person who speaks a single word without considering its harm could fall in Hell for seventy years, a terrifying reminder of the power of words. The Prophet, sallallahu alayhi wa sallam, also said, “Whoever is silent is saved.” It’s better to remain silent than to speak something that might harm others or oneself.
The Blessing of Good WordsOne positive side of speech is that a good word can lead to Jannah. You might say something simple that profoundly impacts someone’s life, even if you don’t realize it at the time. I’ve met people who say, “Your words changed my life,” even though I thought little of them at the time.
In one experience, following 9/11, we reached out to schools, offering to speak about Islam. At the time, my English was broken, and I wasn’t sure if I was effective. But three years later, a history teacher approached me and said, “I heard you speak, and it intrigued me.” After three years of research, she came to embrace Islam, showing how a small word can lead to great blessings.
Conclusion: Importance of Words and ActionsSo, let’s strive to control our words, speak good, and be mindful of the impact our words and actions have. May Allah make us among those who listen and follow the best of what we hear and say.
Q&A Unique Status of FastingThe post Study Classical Texts the Traditional Way | Session 21 appeared first on MuslimMatters.org.
A troubling trend has emerged, particularly within the Muslim American community, where the intentions, sincerity, and motives of the community imam, scholars and speakers involved in daʿwah —especially those who are compensated for their time and efforts— are being questioned.
I’ve heard accusations that these individuals are merely businessmen, selling the religion, or in it for the money, along with other unfounded, damaging, and reckless statements. One of my teachers once said that scholars and imams are often caught between a rock and a hard place; they’re criticized no matter what they do. If an imam is struggling financially, living in poverty, and struggling to make ends meet, people criticize him, saying, “He should have gotten a secular education, pursued a career, or started a business —he must not be intelligent.” On the other hand, if an imam or scholar is well-off, and living comfortably, people accuse him of “selling the religion” and profiting from his knowledge.
My teacher was speaking about this dynamic in Pakistan (but it applies to many post-colonial Muslim countries), and unfortunately, these sentiments have found their way into our communities as well. This kind of discourse needs to stop. We do not have the right to question the intentions or sincerity of anyone, let alone someone who has dedicated their life to studying and serving the Muslim community. Do we really believe that someone would sacrifice their career, spend years abroad separated from family and comfort, living a life of hardship, just to earn a minimal wage as a resident scholar or imam? Let’s be honest—if they were after wealth, they would have pursued careers in medicine, law, IT, or business.
Scholars who spend their days and nights studying, teaching, researching, and imparting knowledge are often seen as having “nothing better to do.” But the truth is, they could be out building a luxurious lifestyle for themselves or starting their own businesses, but they choose not to. They’ve devoted their lives to the service of Islam, and the least we can do is provide for their basic needs. These individuals aren’t chasing after the dunya (worldly life) —they’re pursuing the hereafter. We, as a community, need to understand that there is absolutely nothing wrong with a scholar or imam being compensated for their time and effort. In fact, they should be compensated appropriately.
When we look at the ahādīth of the Prophet ﷺ, we find a narration that states,
“The thing you most deserve to take payment for is the Book of Allah.” [Al-Bukhari]
Based on this, scholars like al-Imām al-Shāfiʿī 
argued that it is entirely permissible to receive payment for teaching the Quran. However, other narrations warn against accepting money for teaching the Quran, leading some scholars to initially hold the view that it was impermissible. The Ḥanafī school of thought, in particular, adopted this position, especially because, historically, the state would provide imams, scholars, and teachers with stipends that allowed them to live comfortably.
But as time went on, the stipends and financial support diminished, and eventually disappeared. As a result, the position shifted, and it is now universally accepted that it is permissible for imams, scholars, and teachers to be compensated for their time. If we do not compensate them for their work, who will be responsible for teaching, researching, serving the community, and preserving the religion for future generations?
Some argue that scholars should work in other fields and teach for free. While that sounds ideal, most scholars would love to be in that position. But how much time can they devote to teaching while working a full-time job? How can they find time for research, building relationships with the community, self-learning, or spending quality time with their families? How can they handle the duties of counselling, mediating disputes, performing marriages, managing divorces, attending funerals, consoling the grieving, supporting parents and children in need, visiting the sick, and so much more? How can they build and nurture institutions, train and mentor future religious leaders, and ensure the continuity of Islamic knowledge?
Scholars and imams should be compensated well enough to live comfortably and provide for their families. They should not be struggling to make ends meet or living from paycheck to paycheck. They should not be dependent on welfare or subsidized housing, and they should have access to medical insurance and retirement plans.
We must recognize the immense value that local imams and scholars bring to the community. They provide essential services that are impossible to quantify: spiritual guidance, marriage and youth counselling, dispute resolution, conducting funerals, and providing bereavement support, among others. They also have civic responsibilities such as responding to crises, engaging with the public, attending local schools and colleges, and managing community events. Religious duties include delivering sermons, leading prayers, teaching classes, writing, researching, and organising Ramadan activities. They also handle civil duties like conducting marriages, interfaith work, and divorce cases. Pastoral care, such as visiting the sick and prisoners, mediating conflicts, and providing pre-marital and marriage counselling, is also part of their role. We must support and compensate them for the invaluable work they do.
Next time you wonder what your imam or local scholar does in his “free time”, he’s most likely doing one of the things mentioned above. May Allah ﷻ bless our imams, scholars, and teachers, and keep them sincere and steadfast!
Related:
– What Is An Imam Worth? A Living Wage At Least.
– Can American Imams Issue Binding Rulings?
The post Don’t Take For Granted Your Community Imam I Sh. Furhan Zubairi appeared first on MuslimMatters.org.
In Islam, charity, or giving to others, holds a profound spiritual value. Muslims are encouraged to give both zakah(mandatory charity) and sadaqah (voluntary charity). While zakah is a religious obligation, sadaqah goes beyond the minimum, offering an opportunity to gain Allah’s favor by supporting those in need. The Prophet Muhammad ﷺ taught that true wealth lies not in what we keep but in what we give away in charity, emphasizing that what is saved for the afterlife is what truly belongs to us.
The Virtue of Giving and the Importance of IntentWhen it comes to charity, the quality and intention behind giving are paramount. The Prophet ﷺ highlighted that even a small act of charity given with a sincere heart could bring blessings as immense as a mountain. Charity, he taught, can protect a person from hardship and misfortune and even extinguish Allah’s anger. Furthermore, Islam encourages people to overcome the doubts and whispers of shaytan (Satan) that can discourage them from being generous. Acts of charity bring rewards that far outweigh the temporary sacrifices of wealth, often resulting in even more blessings for the giver.
Islamic Law and the Role of MercyBeyond charity, the teachings of Islam also focus on justice and the well-being of the community. The punishments prescribed in Islam, such as those for adultery or theft, aim to serve as deterrents, with the ultimate goal of rectifying behavior rather than seeking revenge. This principle, known as zawajir wa jawabir (deterrence and rectification), underscores the Islamic emphasis on preventing harm to society and encouraging repentance.
Punishments with a PurposeThe legal system in Islam stresses mercy, as shown in the Prophet’s ﷺ approach to cases of adultery and murder. For instance, in cases where justice demands qisas (retaliation), the victim’s family can choose to show mercy and forgive, accepting blood money instead. This system gives families a voice in the process, with forgiveness encouraged as a form of healing and reconciliation. Similarly, the punishment for apostasy applies only to those who publicly renounce Islam to incite division within the Muslim community, as Islam prioritizes unity and the welfare of society. If personal beliefs are kept private, there is no punishment, reflecting the Islamic value of individual freedom within the bounds of social stability.
Balancing Justice and Mercy in Islamic TeachingsIslamic law remains flexible and responsive to circumstances. During times of hardship, such as famine, punishment for theft may be waived, as people may be stealing out of necessity. In such cases, as exemplified by Caliph Umar ibn al-Khattab, compassion takes precedence, allowing Islamic law to adapt in order to best serve justice and societal harmony.
ConclusionUltimately, Islam’s teachings on charity and justice are deeply interconnected. Charity is seen as a means of purifying one’s wealth and heart, while Islamic laws serve to protect individuals and promote harmony within the community. Through mercy, generosity, and fairness, Islam offers a path to spiritual growth and social justice, with an emphasis on compassion and accountability. By following these principles, Muslims aim to create a balanced, just, and merciful society.
Full Transcript Introduction to Zakah and Voluntary CharityAlhamdulillah, rabbil alameen, salallahu wa sallam, wa baraka nabiyyin wa muhammadin wa ala alihi wa sahbihi wa sallam, tasliman kathira thumma ma ba’d. For the last couple of weeks, we’ve been studying together the inner secrets of zakah and charity. We talked about the etiquette and the secrets of giving zakah, the secrets of receiving zakah, and tonight, inshallah ta’ala, we’re going to be talking about the extra giving – that is, voluntary charity or sadaqah al-tattawah. This is not an obligation, but rather something you give willingly from yourself.
Imam Ibn Qudamah is not going to focus on a lot of the etiquette and adab because these are similar to those of giving and receiving zakah. Instead, he’s trying to bring to our attention the spirit of sadaqah and its real meaning, encouraging you to give more, inshallah ta’ala. So, let’s hear from Imam Ibn Qudamah what he says about the etiquette and inner secrets of giving sadaqah.
The Importance and Virtue of Voluntary CharityBismillah. Bismillah wa’lhamdulillah wa’l salatu wa’l salamu ala rasulillah. Imam Ibn Qudamah begins section three on the voluntary charity, its excellence, and its etiquette.
The excellence of voluntary charity, sadaqah, is well known. Imam Bukhari relates a hadith from Ibn Mas’ud (radiyallahu anhu), who narrates that Allah’s Messenger ﷺ said, “To whom among you is the wealth of his heirs more beloved than his own wealth?” He asked this question, and they replied, “O Allah’s Messenger ﷺ, there is none among us who does not feel that his wealth is more beloved to him.”
The Prophet ﷺ responded, “Truly, his wealth is what he puts forward, and the wealth of his heirs is what he postpones.” In this chapter, Imam Ibn Qudamah chose to mention hadith as reminders of the meaning and inner secrets of giving sadaqah.
Teaching Through Provocative QuestionsHe begins with a hadith from Ibn Mas’ud (radiyallahu anhu) in which the Prophet ﷺ asked, “Ayyukum malu warithihi ahabbu ilayhim min malihi?” which means, “Who among you prefers the wealth of his heirs over his own wealth?” Let’s discuss this hadith, not only in terms of its topic but also in the way the Prophet ﷺ presented it.
When the Prophet ﷺ started speaking on this topic, he began with a provocative question, not just a rhetorical one, but one that had an obvious answer. He asked who would prefer to leave their wealth for their heirs rather than enjoying it themselves. Most people would say, “Of course not; I want to enjoy it.” This is an obvious answer, so why did the Prophet ﷺ begin with this question? It was meant to provoke thought and draw their attention to something important through what we call bara’at al-istihlal in Arabic – a brilliant, arresting way to start the conversation.
Paradigm Shift in Understanding Wealth and CharityThe Prophet ﷺ often began conversations in this manner. He did the same in another instance when he asked, “Do you know who the bankrupt is?” When people responded, saying that the bankrupt is the one with no money, he explained that the true bankrupt is someone who, despite good deeds, loses them due to having wronged others. This creates a paradigm shift, making people think deeply and differently.
In another instance, the Prophet ﷺ asked, “Which tree in the desert is like the example of a believer?” People were surprised by the question and began suggesting different types of trees, but none guessed the most obvious one – the palm tree, which was common in Medina. This showed that sometimes we overlook the obvious answers.
Another time, while on the hill of Arafah, the Prophet ﷺ asked people questions about where they were, which day it was, and what month it was. Although everyone knew it was Mecca and a sacred day in a sacred month, they hesitated, thinking he might be referring to something different.
This technique of asking obvious questions helped capture attention. The Prophet ﷺ was a brilliant speaker, even when presenting simple matters, and sometimes asked questions to help people think more deeply. I use the same approach in the Riyadh al-Saliheen sessions after Isha, sometimes asking obvious questions to engage thought.
The Prophet ﷺ on True WealthThe Prophet ﷺ asked here, “Who among you loves the wealth of his heirs more than his own wealth?” They replied, “None of us loves the wealth of our heirs more than our own wealth.” So, the Prophet ﷺ taught that our real wealth is what we give forward in charity. Once you die, your wealth becomes theirs, not yours. Islamically, you can’t dictate how your wealth is distributed on your deathbed; it is no longer yours. The Prophet ﷺ emphasized that what you give forward is truly yours.
In another narration, the Prophet ﷺ said, “The son of Adam says, ‘My money, my money,’ yet what is truly his from his wealth is only what he has eaten and worn out. The rest goes to others when he dies.” Giving charity from your wealth before you die is what remains with you.
Quality Over Quantity in CharityHe then mentioned that even if you give something as small as a date from good earnings, Allah will accept it, nurture it, and make it as weighty as a mountain. With Allah, it’s about quality, not quantity. Whether you give a small or large amount, Allah will multiply it if the intention is pure.
Another hadith states that charity extinguishes the Lord’s anger and protects from an evil death. Although the authenticity of this hadith is debated, it is often accepted in the category of fada’ilul a’mal, or virtues, as it aligns with the broader principles of charity. Charity can bring Allah’s pleasure and protect from His wrath. Failing to act on known virtues can lead to displeasure.
The Prophet ﷺ also said, “Charity is your redemption from the fire.” By giving charity, you ransom yourself from Jahannam. Each morning, when the sun rises, you should perform an act of charity for every joint in your body, either through wealth or good deeds. This is equivalent to duha prayer, a highly valued act that covers all your body’s “ransom” from Jahannam.
Overcoming the Whispering of Shaytan When Giving CharityAbu Huraira narrates that the Prophet ﷺ said, “No one gives anything in sadaqah without parting with seventy devils.” This implies overcoming many whispers and doubts from shaitan when committing to charity. Sometimes, people raise their hands in charity but reduce their pledge upon facing doubts or second thoughts. Resisting such doubts is like casting away seventy devils.
The next narration, which may be from Bani Israel, tells of a monk who spent sixty years in worship but sinned with a woman. He later gave a piece of bread in charity to a poor person just before he died. When his deeds were weighed, the sin outweighed sixty years of worship, but the bread outweighed the sin, illustrating that sometimes, quality and sincerity in an act of charity can outweigh a lifetime of ritual worship.
Charity Does Not Diminish WealthThe Prophet ﷺ said that charity does not diminish wealth. Although it may reduce your immediate funds, Allah puts barakah (blessing) in what remains. Often, we find that a smaller amount given in charity goes much further in value.
Aisha narrates that after they slaughtered a sheep, the Prophet ﷺ asked, “What is left of it?” She replied, “Only the shoulder blade,” but he said, “All of it is left except for the shoulder blade.” This shows his positive outlook: charity is not lost but is sent forward for future reward.
When giving charity, give with dignity and respect for the recipient, as Imam Ibn Qudamah explains. Some scholars discuss whether it is better for a poor person to take from zakah or from sadaqah. Zakah is an obligatory right of the poor, with no shame in taking it, while sadaqah comes from voluntary kindness and might be perceived as a favor. Some argue it is better for the poor to take from zakah to preserve their dignity.
The Best Time to Give CharityAbu Huraira narrates that Allah’s Messenger ﷺ said, “The best charity is what you give when you are healthy and fearing poverty, hoping for wealth.” Giving while hoping for Allah’s reward is highly valued, more so than giving when wealth is abundant and fear is absent.
The Prophet ﷺ warned that a person’s wealth is only theirs until their final moment. Once they reach that point, they can no longer control its distribution, emphasizing the importance of intentional charity before death. The law even prevents someone from giving away their assets in the last moments to ensure fairness.
May Allah make us among those who listen to His teachings and act upon the best of them. May He protect us, our families, and our wealth. Inshallah, next week, we will discuss the secrets of fasting.
Just a quick note about next week’s session: we will be discussing hadith number 14, specifically about life’s punitive and punishment systems. This topic may include language that might be difficult for the younger audience, so parents should be aware.
Alhamdulillah, rabbil alameen. We pray Allah makes this beneficial for us, our loved ones, and for those who practice it.
Punishments in Islam: Zawajir and JawabirBismillahirrahmanirrahim. As-salatu was-salamu ala rasulillah. Imam Ibn Rajab (rahimahullah) comments: As for the adulterer, a person who has been married and then commits adultery, the Muslims are unanimous that the sentence for that is to be stoned until dead. The Prophet ﷺ implemented this punishment for Ma’iz and for a woman known as Al-Ghamidiyya. There was once a verse in the Quran that specifically mentioned stoning, but its wording was abrogated, while its judgment remains in effect. It stated, “The full-grown man and the full-grown woman, stone them absolutely as a punishment from Allah, subhanahu wa ta’ala, and Allah is mighty, wise.”
Story of Ma’iz and Al-Ghamidiyya’s Confession and RepentanceNow, we discussed last week that when Ma’iz confessed to the Prophet ﷺ, he tried to give him every opportunity to withdraw his confession. The Prophet ﷺ turned away from him repeatedly, even questioned his mental state, and finally, asked him explicitly whether he had indeed committed the full act. Ma’iz’s insistence on receiving the prescribed punishment demonstrated the overwhelming sense of guilt that drove him to seek purification.
Likewise, Al-Ghamidiyya came to the Prophet ﷺ while she was pregnant, confessing her sin. The Prophet ﷺ gave her multiple chances to leave and return only after her child was born. After she had delivered, she came back, and he asked her to wait until the child was weaned. She returned again, holding her child, yet still sought purification. This reflects her profound remorse and sincerity in seeking forgiveness. Her repentance, as the Prophet ﷺ described, was so great that it would cover the sins of all the people of Medina if divided among them.
The Purpose of Islamic Punishments: Deterrence and RectificationIslamic law prioritizes mercy. The Prophet ﷺ’s actions show that he tried to avoid punishment when repentance could be attained without it. It’s essential to understand that Islamic punishments, known as hudud, are applied in extreme cases and aim to purify both the individual and society. These punishments are categorized as zawajir wa jawabir. Zawajir are deterrents to prevent people from committing the crime, while jawabir are meant to rectify or absolve the individual from the sin.
Qisas: Retaliatory Punishment and the Role of MercyWhen it comes to enforcing these punishments, they are designed to protect the community by ensuring that individuals learn from their actions and the community remains safe. Rather than isolating individuals, Islam applies these punishments directly to the perpetrator, meaning it does not punish the family or wider community by removing a person indefinitely, as is often the case with prison sentences in other systems. This approach helps maintain family stability and reduces the societal impact of incarceration.
Apostasy: Understanding the Punishment for Publicly Leaving the FaithFinally, we address the topic of apostasy, where the Prophet ﷺ’s words, “the one who leaves his religion and separates himself from the community,” are often misunderstood. Apostasy in Islam refers not simply to abandoning one’s faith but to doing so in a way that creates division within the Muslim community. When someone openly rejects Islam and seeks to draw others away or causes public discord, it threatens the social cohesion of the community. For this reason, apostasy is only punishable if it involves incitement against the community. If an individual changes their belief privately without causing disruption, they are left alone. Islamically, the goal is to preserve the unity and stability of the community, and individuals have historically not been pursued unless their actions threatened this stability.
In summary, Islamic punishments serve as deterrents to prevent crime and disorder, not to act as vengeance. Justice is rooted in a balance between mercy and accountability, considering the societal context and the impact of actions. During a famine, for example, Umar ibn al-Khattab (radiyallahu anhu) suspended the punishment for theft, recognizing that in a time of widespread hunger, people were stealing out of necessity rather than greed. Such decisions highlight that Islamic law is not rigid but rather adaptive to the social and economic realities of the community.
Before any punishment is enforced, society must first fulfill its obligations toward justice, economic welfare, and security. When these foundational needs are met, the enforcement of justice serves as a means of reconciliation and restoration rather than division.
May Allah subhanahu wa ta’ala make us among those who listen to this knowledge and follow the best of it, seeking justice and mercy for all. May Allah protect us, our families, and our communities and guide us to act justly in all our affairs. Ameen.
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