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

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

Transcript

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

 

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

Islamophobia in Australia report details 309 in-person incidents between early 2023 and late 2024 with girls and women bearing the brunt of the attacks

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Islamophobic incidents – including physical attacks, verbal harassment, people being spat on and rape threats – have more than doubled in the past two years, with girls and women bearing the brunt of hatred towards Muslims in Australia, new research shows.

The fifth Islamophobia in Australia report details 309 in-person incidents between January 2023 and December 2024 – a more than 2.5-fold increase from the previous reporting period. Verified online incidents more than tripled to 366.

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Betar USA has a record of violent incitement and may be raising money in violation of NY state charity law.

In my experience, to fast in a non-majority Muslim country is to withdraw into a type of social hermitage. Plus, 100 years of Black British music

Hello and welcome to The Long Wave. It is halfway through the month of Ramadan, and this week I have been chatting to fasting family, friends and colleagues across the diaspora about what people don’t know about the Muslim holy month, and what questions we are constantly asked (yes, not even water).

But first, the weekly roundup.

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

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

Transcript

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

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

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

  يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ  

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

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

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

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

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

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

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

 In the next verse, Allah says,  

سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبَتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ  

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

 – by Ibrahim Moiz for MuslimMatters

 

Related:

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

– 25 Things Latino Muslims Want You To Know

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

Killed, injured and displaced, residents battle for survival.

Northern Gaza’s farms were the hardest hit by Israeli attacks.

President Donald Trump’s administration engaged in direct talks with Hamas this month – something no other US administration has done.

Although the future of those talks are now uncertain, Trump’s decision to engage with Hamas directly comes at the same time as the US and Israel are threatening to restart a full-scale war on Gaza.

Outrage at Gaza war now looks insincere.

Global shipping company Maersk remains complicit in Israeli war crimes.

Reading Time

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

Learning Objectives

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

Class Summary

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

The Virtue of Dhikr: Remembering Allah Why Dhikr Matters

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

Individual and Collective Dhikr

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

The Dangers of Neglect

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

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

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

Etiquettes of Du’a

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

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

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

How to Practice Taqwa

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

A Roadmap for Life: The Three Principles

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

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

Conclusion: A Path to Spiritual Growth

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

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

Full Transcript

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

The Excellence of Dhikr

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

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

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

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

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

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

The Virtue of Du’a (Supplication)

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

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

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

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

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

The Hadith of Three Principles: A Roadmap for Life

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

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

The Comprehensive Meaning of Taqwa

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

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

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

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

Practical Applications of Taqwa

What Taqwa Entails Imam Ibn Qudamah emphasized that taqwa involves:

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

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

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

Taqwa and Good Character

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

Conclusion: A Life of Taqwa

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

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

Q&A

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

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

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

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

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

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

Who Do You Turn to First?

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

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

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

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

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

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

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

What Do We Turn to First?

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

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

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

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

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

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

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

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

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

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

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

Ramadan: An Annual Training in Turning to Allah

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

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

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

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

followed by the first words of Surat Al Baqarah:

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

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

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

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

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

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

 

Related:

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

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

 

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

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

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

Transcript

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He goes on to say,

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

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

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

Benefits of Quran Journaling

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

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

My Approach To Quran Journaling

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

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

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

Nine Key Lessons I Learnt From Journaling

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

 

Related:

– Making Sense Of The Quran Through Journaling

– Quran Journaling For Kids

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

More than a million people sign petition demanding release of Palestinian rights activist.

Our first night back in al-Zawayda felt strangely familiar and safe. Many of our neighbors had returned after the ceasefire, so we were not alone.

Recalling the courage and generosity of Ahmad and Amin.

The new moon over Edinburgh, 1st March 2015. (Source: New Crescent Society).

The issue of when to start Ramadan and when to have Eid has been a bone of contention as long as I’ve been Muslim and probably for much longer. I was made aware of it during my first Ramadan, as the group I was staying with fasted what seemed to be an extra day and went from Harlesden to Dalston to offer our Eid prayers in the Suleymaniye mosque instead of our local one. The issue was that some of the local mosques were basing their decision off calendars, while the Turkish-run mosque was waiting for the moon to be sighted before declaring Ramadan over. Over the past few years there has been an uneasy truce; some mosques, including the so-called major mosques, follow the sightings reported from Saudi Arabia while others waited for more reliable sightings, usually a day later, from anywhere east of the UK but usually South Africa (which is slightly more easterly than the UK but a lot further south than east). There is a communal effort, organised through the New Crescent Society, to sight the new moon in the UK and the old perception that the moon could not be reliably sighted in the UK has been overturned and with it the reliance on South African sightings. This year, however, a Deobandi organisation broke with this tradition by announcing the start of Ramadan the same day as the Saudis did, on the basis of a single sighting through binoculars against a welter of negative sightings from around the UK, and the mosques that followed them relayed it to their followers. This was a great surprise to a lot of us: why was Croydon mosque starting their fasting on Saturday, despite so many negative sightings?

Why is there this disunity? The simple answer is that Saudi Arabia persists in announcing the sighting of the moon when it cannot possibly have been sighted, and their sightings are routinely accompanied by negative sightings from the same region and sometimes from Saudi Arabia itself. The pattern seems to be that they announce a sighting on the first day on which a sighting was possible anywhere in the world. On one occasion, scientific data showed that the new moon might be visible, albeit only with a telescope, in one corner of South America and nowhere else, which Muslim observation bore out, but the Saudis still claimed a sighting. Every year, following these announcements, Muslim satellite TV relays it and Muslim social media is full of of Ramadan or Eid greetings, and without bothering to verify the claim, governments across the Arab world and “major mosques” in the diaspora announce that the new moon has been sighted and it’s Ramadan or it’s Eid. There’s a lot of social pressure which seems mean to resist. Ramadan mubarak. Eid mubarak. Until now, there’s been a group of Muslims, and a network of mosques, which insist on waiting for a reliable sighting to declare the new month. Originally they relied on sightings from easterly countries; more recently, they have moved towards sighting it here. Sometimes the two camps start or finish the same day, but usually not. As I recall, the last time this happened was 2007, when Ramadan coincided with September and everyone started and finished the same day. Broken clocks tell the right time twice a day.

This year, however, Wifaq al-Ulama, a Deobandi body, announced that the moon had been sighted last Friday evening, and thus Ramadan began last Saturday. We first learned of this when Croydon mosque in south London announced that Ramadan had begun; it took a couple of hours for the organisations to clarify why. It seems one of their sighting experts had travelled from his home in Bolton near Manchester to Hope Cove in Devon (not Cornwall as they claimed), some 300 miles further south, and there saw it in his binoculars. They posted a video of him standing in front of his binoculars (mounted on a tripod) and exclaiming “W’Allahi I saw it!”. When questioned about why a sighting only available through binoculars was valid all of a sudden, they informed us they had received a “new fatwa” from Darul-Uloom Karachi, which (or an English translation of which) a related group called ICOUK posted on their website. The questions were not included in this posting; when asking a question of a mufti, one is required to state the relevant facts as the answer might be different otherwise, and the facts here include that the UK’s Muslim community is not a purely Hanafi community but a mixed-madhhab community which, apart from those who simply followed the Saudi announcements, had settled on a method of sighting the moon with the naked eye and sharing the sightings. Wifaq al-Ulama and ICOUK now tell us that they aligned with this position previously because of partial reliance on the Moroccan moonsighting establishment which relies on naked-eye sightings in accordance with the Maliki madhhab; they are Hanafis, and their fiqh accepts sightings through optical aids. However, some of the Muslims in the UK, both converts and migrants from Africa and descendants of both, also follow Maliki fiqh. There are also people such as Somalis and some Arabs who are Shafi’i. This is a mixed community and always has been.

A major criticism of those who insist on traditional moon-sighting methods is that we are causing dissension, or fitnah; yet in the past ten years or so, much of the Muslim community had settled on reliable easterly sightings and then more recently on local naked-eye sightings. There really was no fitnah. In any case, the Prophet (sall’ Allahu ‘alaihi wa sallam) said in a hadith narrated by Abdullah bin Umar (radhi Allahu ‘anhu), “Allah will not let my Ummah unite on misguidance”, so a group of Muslims calling for a return to the Sunnah cannot be called fitnah unless they use undue force or disrupt Muslims celebrating Eid or whatever; Allah knows best. Much as it is not a fitnah for people to call for Muslims to revive any other Sunnah as long as we refrain from using derogatory language about people slow to respond, especially when they are not things that are compulsory, or things where there is disagreement on whether they are or not. For example, while encouraging the wearing of niqab, we don’t abuse women who refuse to wear it, or their husbands, as I have seen people do. I have seen a few unacceptable comments under the announcements on Facebook by ICOUK and Wifaq al-Ulama, suggesting they had “gone rogue” or been ‘bought’ by the Saudis, but for the most part those of us advocating sticking to the Sunnah on this matter have shown good manners and patience. But it’s a mystery why reviving this particular Sunnah is so controversial; maybe because it’s not as convenient in modern times as a fixed calendar. But Islam has never used fixed calendars.

Over the years I’ve developed a lot of respect for the Deobandis; they maintain some of the best Islamic teaching institutes in the western world and they have stood firm on the Sunnah over the years, including outward aspects of the Sunnah such as the beard, turban and hijab. Sometimes they are too harsh, with the result that ordinary Muslims think ill of other Muslims who have never heard of their scholars, but nonetheless, as a result of their initiatives we have access to reliable sources of halal meat and there are places in British towns and cities where people are unafraid to dress according to Islam. Still, their action last weekend let the community down; they acted as if they were the community rather than being part of one, and threw a long-standing effort to revive the Sunnah into disarray.

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

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

Transcript

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

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

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

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

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

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

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

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

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

 As-salamu alaykum wa rahmatullahi wa barakatuh. 

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