In the Name of Allah, the Gracious, the Merciful

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

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

Allah said,

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

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

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

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

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

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

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

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

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

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

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

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

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

How might we understand some ways this process works?

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

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

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

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

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

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

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

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

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

Success comes from Allah, and Allah knows best.

 

Related:

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

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

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

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

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

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

 

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

Reading Time

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

Learning Objectives

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

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

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

Beautifying Qur’anic Recitation

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

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

Ihsan in Worship and Conduct

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

Ethics and Ihsan in Everyday Life Treatment of Animals

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

Ihsan in War

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

Applying Ihsan to Trials and Daily Actions

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

Why Ihsan Matters

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

Conclusion: Strive for Excellence in All You Do

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

Full Transcript

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

The Virtue and Etiquette of Qur’anic Recitation

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

Beautifying the Voice in Qur’anic Recitation

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

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

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

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

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

Reflecting on the Qur’an

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

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

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

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

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

Contemplation and Action

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

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

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

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

Obstacles to Understanding the Qur’an

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

Approaching the Qur’an with Humility

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

Ihsan (Excellence) in All Actions

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

Ihsan in War

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

The Incident of the Tribe of Urayna

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

Prohibition of Punishment by Fire

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

Ethical Treatment of Animals

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

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

Conclusion: Striving for Ihsan

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

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

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

Q&A

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

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

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

Episode 1, Episode 2, Episode 3, Episode 4

Transcript

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

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

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

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

The Prophet ﷺ said, الدُّعَى صِلَاحُ الْمُؤْمِنِ

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

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

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

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

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

وَإِذَا سَأَنَكَ عِبَادِي عَنِّي

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

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

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

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

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

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

 

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

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

Ramadan Mubarak from the MuslimMatters team!

 

 – Reorienting for Ramadan | Ustadh Abu Amina

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

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

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

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

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

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

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

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

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

 – Ramadan Imposter Syndrome | Shaykha Taimiyyah Zubair

[Podcast] Ramadan Imposter Syndrome | Shaykha Taimiyyah Zubair

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

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

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

Podcast: Muslim Women’s Spirituality In Ramadan

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

Podcast: A Paradigm Shift For The Last 10 Nights

 

Related:

– The MuslimMatters Ramadan Podcast Playlist [2023]

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

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

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

Episode 1, Episode 2, Episode 3

Transcript

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

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

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

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

كُتِبَ عَلَيْكُمُ الصِّيَامِ 

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

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

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

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

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

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

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

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

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

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

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

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

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

 

 

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 Content

Stay 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 MM Recap: Most Popular Ramadan Articles

The MuslimMatters Ramadan Podcast Playlist [2023]

The post Ramadan Mubarak 1446 AH appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~36 minutes
• Full Transcript: ~3 minutes

Learning Objectives

• Understand the proper etiquette and recommended practices for Quran recitation, including maintaining ritual purity and observing respectful conduct.
• Recognize the importance of quality over quantity in Quran recitation, emphasizing reflection and deliberate pacing.
• Identify practical strategies for managing anger as taught by the Prophet (peace be upon him), such as seeking refuge in Allah, changing posture, and performing wudu.
• Differentiate between the levels of forgiveness in Islam: suppressing anger, forgiving and forgetting, and responding with kindness.
• Explore the spiritual and practical benefits of controlling anger, including its impact on relationships, personal well-being, and earning Allah’s rewards.
• Analyze historical examples, such as the story of Jabal ibn Al-Ayham, to understand the dangers of uncontrolled anger.
• Appreciate the balance between Quranic engagement and other acts of worship, as well as fulfilling personal and familial responsibilities.
• Learn the prophetic dua for speaking truthfully in both states of anger and contentment.
• Develop actionable steps to incorporate these teachings into daily life for improved character and spiritual growth.

Class Summary

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 Etiquette of Quran Recitation 1. Purity and Focus

• Maintain Ritual Purity: It is highly recommended to be in a state of wudu while reciting the Quran, though it is not obligatory.
• Adopt Proper Conduct: Sit humbly, avoid postures like reclining or sitting cross-legged unless necessary, and face the qibla for added reverence.
• Stay Focused: Avoid distractions while reciting. Lower your gaze as if in prayer and concentrate on the mushaf or the verses you’ve memorized.

2. Quality Over Quantity

• Recite Slowly and Deliberately: Follow Allah’s command to recite the Quran with tartil (measured tones). Focus on understanding and reflecting on its meanings.
• Balance Reflection and Completion: Deeply contemplating a few chapters, like Surah Al-Baqarah and Al-Imran, may hold more reward than hastily completing the Quran.
• Tailor Your Routine: While some predecessors completed the Quran daily, the Prophet (peace be upon him) advised finishing it no faster than once every three days.

Managing Anger: Islamic Guidance 1. The Importance of Anger Control

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 Anger

• Seek Refuge in Allah: Say, “A’udhu billahi min ash-shaytan ir-rajim” (I seek refuge in Allah from the cursed Satan).
• Change Your Posture: Sit down if standing, or lie down if sitting, to reduce the intensity of anger.
• Remain Silent: Avoid speaking when angry to prevent harmful words.
• Make Wudu: Cool down by performing ablution, which extinguishes the “fire” of anger.

3. Levels of Forgiveness

• Suppress Anger: Refrain from acting on your anger.
• Forgive and Forget: Remove grudges and move on with sincerity.
• Respond with Kindness: Go beyond forgiveness by treating the offender with generosity and goodwill (ihsan).

4. Rewards for Controlling Anger

The 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 Anger

Uncontrolled 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.

Conclusion

The 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 Transcript

As-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.

Adab al-Tilawa: The Etiquette of Quran Recitation

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 Conduct

The 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 Humility

Other 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 Reflection

The 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 Quantity

Quality 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 Home

Reciting 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 Anger

Now 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 Anger

The Prophet (peace be upon him) provided practical steps for anger management:

• Seek refuge in Allah by saying, “A’udhu billahi min ash-shaytan ir-rajim” (I seek refuge in Allah from the cursed Shaytan).
• Change your posture. If you are standing, sit down. If you are sitting, lie down. This physical shift helps reduce the intensity of anger.
• Perform wudu (ablution) to cool the internal heat associated with anger. In severe cases, taking a full shower can also help.
• Remain silent. Avoid speaking when angry, as words spoken in rage often lead to regret.

The Virtue of Forgiveness Three Levels of Forgiveness

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-Control

The 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 Anger

The 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 Constructively

Controlling 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.

Conclusion

In 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&A

• What is the recommended state for reciting the Quran?
  • Answer: It is recommended to be in a state of wudu (ritual purity).
• Why is it important to observe proper conduct while reciting the Quran?
  • Answer: Proper conduct shows respect for Allah’s words and enhances spiritual connection.
• What posture should one avoid while reciting the Quran?
  • Answer: Avoid sitting cross-legged, reclining, or adopting any posture that appears arrogant or careless.
• What is the preferred pace for Quran recitation?
  • Answer: Recite slowly and deliberately with tartil (measured tones).
• What is more valuable: completing the Quran quickly or reflecting on fewer verses?
  • Answer: Reflecting deeply on fewer verses is often more valuable than rushing to complete the Quran.
• How often did the Prophet (peace be upon him) advise completing the Quran?
  • Answer: The Prophet recommended completing the Quran no faster than once every three days.
• What are the Prophet’s key recommendations for managing anger?
  • Answers:
  • Seek refuge in Allah from Shaytan (A’udhu billahi min ash-shaytan ir-rajim).
  • Change your posture (e.g., sit if standing, lie down if sitting).
  • Stay silent to avoid saying harmful words.
  • Perform wudu to cool down.
• What is the highest level of forgiveness in Islam?
  • Answer: Responding to offenses with kindness and goodwill (ihsan).
• What did the Prophet say about those who suppress their anger?
  • Answer: Allah will honor them on the Day of Judgment with a special reward.
• What dangers can arise from uncontrolled anger?
  • Answer: Broken relationships, harm to oneself or others, and even spiritual loss, such as apostasy.
• What example from history illustrates the dangers of uncontrolled anger?
  • Answer: Jabal ibn Al-Ayham, a Christian king who renounced Islam after a dispute during Hajj.
• What are the three levels of forgiveness described in Islam?
  • Answers:
  • Suppressing anger (kadhm al-ghaydh).
  • Forgiving and forgetting (‘afuw).
  • Responding with kindness (ihsan).
• What is a prophetic dua related to managing anger?
  • Answer: “O Allah, I ask You to enable me to always speak the truth, whether I am angry or content.”
• Why is reciting the Quran at home encouraged?
  • Answer: To prevent homes from becoming spiritually barren and to spread the blessings of the Quran.
• What is the Prophet’s advice on balancing Quran recitation with daily life?
  • Answer: Recite the Quran in a way that does not hinder important tasks, harm physical health, or compromise understanding.

The 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 Balls 

Dates–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 Dip

Similar 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.  

Smoothies 

Smoothies 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 Pizzas

Grab 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! 

Conclusion

This 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.

Episode 1

 

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.

My Journey with Tahajjud How It Became a Habit Despite Life’s Challenges

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 Life

With time, tahajjud became more than just a habit—it became my safe place.

• I felt closer to Allah . Standing in prayer when everyone else was asleep made me realize how much I needed Him.
• I became more peaceful. No matter how hard my day was, tahajjud made me feel calmer.
• I saw more blessings in my time and energy. Even with less sleep, I got more done and felt less tired.
• My relationships improved. Since I felt more at peace, I became a more patient mother, a better wife, and a kinder friend.

Tahajjud in the Darkest Nights: How It Helped Me During the War in Gaza

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.

What Has Helped Me Stay Consistent? 

“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.

How My Husband Was Inspired to Join Me

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.

Sharing the Experience with My Family and Friends

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 Struggling

If 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 .

• It’s okay to start small. Even if you wake up for just two rak’ahs once a week, that’s still great.
• You don’t have to be perfect. Some nights, you won’t wake up—and that’s fine. What matters is that you keep trying.
• 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.

Start Your Tahajjud Journey This Ramadan

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 is watching, listening, and waiting for you to call upon Him makes waking up feel less like a struggle and more like an opportunity.

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.

Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~40 minutes

Learning Objectives

• Understand the spiritual significance of the Quran as the speech of Allah and its role in providing guidance and blessings.
• Explore the virtues of learning, teaching, and reciting the Quran, as emphasized by the Prophet ﷺ.
• Recognize the qualities and etiquettes expected of a memorizer of the Quran, including humility, devotion, and patience.
• Learn the importance of honoring guests as an expression of faith, based on the teachings of the Prophet ﷺ.
• Identify the etiquettes of both hosting and being a guest, emphasizing mutual respect, kindness, and consideration.
• Acknowledge the universal nature of hospitality in Islam, extending kindness to all, including non-Muslims.
• Appreciate the balance between generosity and practicality when hosting or visiting, avoiding extravagance or imposition.
• Reflect on how Quranic engagement and hospitality contribute to spiritual growth, community building, and alignment with Islamic values.
• Develop practical ways to implement Quranic teachings and the tradition of hospitality in daily life.
• Recognize the rewards promised for embodying these practices, including closeness to Allah and high ranks in Jannah.

Class Summary The Virtues of Quranic Engagement and Hospitality in Islam

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 Allah

The 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 Quran

The 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 Guests

The 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 Consideration

Both 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:

• Do not visit during inconvenient times, such as meals, unless invited.
• Accept whatever is served graciously without complaint.
• Be mindful of the host’s comfort and avoid overstaying.

For Hosts:

• Serve food promptly and make the guest feel welcomed.
• Escort guests to the door when they leave, ensuring they feel appreciated.
• Avoid unnecessary extravagance in hosting.

The Reward for These Acts

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 Etiquette

We 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 Quran

Let 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 Allah

The 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 Quran

What 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 Quran

Next, 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 Quran

How 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 Quran

Being 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 Intercessor

In 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 Recitation

Parents 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 Quran

Ibn 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 Understanding

Finally, 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 Hadith

Let 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 Guests

Imam 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 Islam

Imam 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 Hospitality

The 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 Consideration

The 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-Muslims

Hospitality 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 Guests

• Do not visit during meal times unless specifically invited.
• Do not overstay your welcome or demand special treatment.
• Accept whatever is served with gratitude, and avoid commenting negatively on the food or the household arrangements.

Etiquettes for Hosts

• Serve food promptly and avoid unnecessary delays.
• Ensure the guest feels welcomed and comfortable.
• When the guest leaves, escort them to the door and bid them farewell with warmth.

Conclusion

The 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 Hospitality

1. What is the greatest excellence of the Quran?
   • Answer: It is the speech (Kalam) of Allah, revealed to guide humanity and provide blessings.
2. How does the Quran guide individuals in their lives?
   • Answer: It distinguishes between halal and haram, good and evil, and provides moral and spiritual guidance.
3. What did the Prophet ﷺ say about learning and teaching the Quran?
   • Answer: “The best of you is he who learns the Quran and teaches it.”
4. Who are considered the “people of Allah” according to the Prophet ﷺ?
   • Answer: The people of the Quran, those who engage with it sincerely through recitation, study, and application.
5. What virtues are associated with the memorization of the Quran?
   • Answer: Memorizing the Quran shields the heart from hypocrisy and elevates the memorizer in Jannah on the Day of Judgment.
6. What should a memorizer of the Quran embody in their character?
   • Answer: Humility, patience, devotion, silence when others talk excessively, and submission to Allah.
7. What are the Prophet’s ﷺ instructions on honoring a guest?
   • Answer: A guest should be honored with the best provisions for one day and night, followed by regular hospitality for two more days.
8. What should a guest avoid to maintain good manners?
   • Answer:  Overstaying their welcome, visiting at inconvenient times, and criticizing the host’s provisions.
9. What etiquettes should a host observe when welcoming guests?
   • Answer: Serve food promptly, avoid extravagance, and ensure the guest feels appreciated and comfortable.
10. Is hospitality limited to Muslims only?
    • Answer: No, hospitality should be extended to all, including non-Muslims.
11. What does the Quran provide to a believer who engages with it regularly?
    • Answer: Spiritual blessings, calmness, guidance, and closeness to Allah.
12. How does overstaying as a guest affect the host?
    • Answer: It may cause inconvenience or resentment, potentially leading the host to sin out of frustration.
13. What is the significance of generosity in Islam?
    • Answer: Generosity reflects true faith and earns high ranks in Jannah.
14. What does the Prophet ﷺ say about speaking good or remaining silent?
    • Answer: “Whoever believes in Allah and the Last Day, let him speak good or remain silent.”
15. What is the recommended action if someone invites you to eat while fasting voluntarily?
    • Answer: Politely make dua for them and inform them of your fast; breaking the fast is not obligatory but permissible.

The post Study Classical Texts the Traditional Way | Session 25 appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~38 minutes

Learning Objectives

• Understand the spiritual significance and symbolism of the rituals performed during Hajj.
• Reflect on the concepts of humility, equality, and submission to Allah as demonstrated through Hajj practices.
• Recognize the importance of preparing spiritually and practically for Hajj, emphasizing detachment from worldly distractions.
• Learn the ethical guidelines for interacting with neighbors as outlined in Islamic teachings.
• Explore the Prophet Muhammad’s ﷺ emphasis on the rights and duties owed to neighbors, regardless of their faith.
• Identify practical ways to exhibit kindness and generosity to neighbors, such as sharing food and avoiding harm.
• Analyze the connection between Hajj’s spiritual values and the social responsibility of maintaining good neighborly relations.
• Appreciate the significance of visiting Medina during Hajj and its impact on connecting with Islamic history and the life of the Prophet ﷺ.
• Develop a comprehensive understanding of how devotion to Allah and compassion for others form the core principles of Islam.
• Apply these teachings to foster harmony, respect, and kindness within personal and community relationships.

Class Summary

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 Dedication

Hajj, 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 Hajj

Every ritual in Hajj carries profound meaning:

• Ihram (Pilgrim Attire): Symbolizes equality and humility, reminding pilgrims of the Day of Judgment.
• Tawaf (Circling the Kaaba): Demonstrates obedience to Allah as pilgrims pledge their devotion.
• Sa’i (Walking Between Safa and Marwah): Reflects the eagerness to serve Allah, mirroring the determination of Hagar, the wife of Prophet Ibrahim (AS).
• Throwing Pebbles (Jamarat): A symbolic rejection of evil and submission to Allah’s commands, even when the logic of the act is not immediately apparent.

Preparation for the Afterlife

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 Islam

Islam 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 Conduct

1. Share Your Blessings: If cooking aromatic food or enjoying luxuries like fruits, consider sharing with your neighbors to foster goodwill.
2. Avoid Harm: Ensure your actions, like noise or construction, do not inconvenience your neighbors.
3. Be Present in Their Lives: Visit them when they are sick, console them in hardships, and celebrate their joys.

A Universal Lesson in Compassion

The 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 Message

Hajj 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.

Conclusion

Both 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 Significance

Welcome 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 Hajj

Now, 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 Hajj

He 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 Worship

The 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 Hajj

When 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 Rituals

Imam 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 Call

Saying “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 Stone

Touching 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 Arafah

The 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 Pebbles

Throwing 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 Medina

When 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 Islam

Now, 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 Conduct

The 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 Neighbors

Generosity 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’ Safety

The 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 Neighbors

Ata 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.

Conclusion

These 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&A

1. What is the primary purpose of Hajj in Islam?
   • Answer: It is a journey of complete dedication to Allah, symbolizing submission, humility, and equality while preparing spiritually for the afterlife.
2. What does the Ihram (pilgrim attire) symbolize?
   • Answer: It represents humility, equality among all people, and a reminder of the burial shroud and the Day of Judgment.
3. What is the significance of Tawaf (circling the Kaaba)?
   • Answer: Tawaf is a pledge of obedience to Allah and reflects the grandeur of worship.
4. What lesson does Sa’i (walking between Safa and Marwah) teach?
   • Answer: It symbolizes eagerness and determination in serving Allah, inspired by Hagar’s search for water for her son.
5. Why is throwing pebbles (Jamarat) considered an act of submission?
   • Answer: It demonstrates obedience to Allah’s command, even when the rationale is not immediately clear, symbolizing rejection of evil.
6. What spiritual reflections are encouraged during Hajj?
   • Answer: Pilgrims should reflect on preparing for the afterlife, leaving worldly distractions behind, and facing the trials of the Day of Judgment.
7. What did the Prophet Muhammad ﷺ say about neighbors?
   • Answer: He emphasized their rights so strongly that he thought they might even be given rights of inheritance.
8. How can Muslims show kindness to their neighbors?
   • Answer: By sharing blessings, avoiding harm, visiting them when sick, consoling them during hardships, and celebrating their joys.
9. What does the hadith about cooking aromatic food teach us?
   • Answer: It encourages sharing food with neighbors to prevent envy and foster goodwill.
10. What broader lesson does neighborly conduct reflect in Islam?
    • Answer: It reflects Islamic ethics of care, respect, and the importance of community harmony.
11. What connection exists between Hajj and neighborly relations?
    • Answer: Both emphasize devotion to Allah and compassion toward others, balancing spiritual and social obligations.
12. Why is humility emphasized during Hajj?
    • Answer: Humility helps pilgrims focus on their connection to Allah, reflecting on their dependence on Him and their equality with others.
13. How does visiting Medina enrich the Hajj experience?
    • Answer: It allows pilgrims to reflect on the life of the Prophet ﷺ, walk in his footsteps, and connect with Islamic history.
14. What is the key takeaway from the teachings on Hajj and neighborly relations?
    • Answer: They teach Muslims to embody devotion to Allah and kindness toward others, creating a harmonious balance between worship and social responsibility.

The post Study Classical Texts the Traditional Way | Session 24 appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~28 minutes

Learning Objectives

• Understand the importance of performing tawbah (repentance) and clearing obligations to Allah before embarking on Hajj.
• Recognize the need to reconcile with others and settle any debts prior to Hajj to enter the journey with a clear conscience.
• Learn the significance of using halal earnings for Hajj and ensuring financial provision for dependents during one’s absence.
• Identify qualities of good travel companions who encourage positive behavior, patience, and remembrance of Allah.
• Appreciate the role of good character in travel, as taught by the Prophet Muhammad, and how travel reveals one’s true nature.
• Apply the Sunnah of starting the journey with an act of charity as a way to seek Allah’s blessings.
• Comprehend Islamic teachings on neighborliness, including the responsibilities of kindness, respect, and avoidance of harm.
• Explore the communal responsibility to protect and support neighbors’ rights and well-being.
• Reflect on how true faith manifests through acts of worship, positive interactions with others, and good character in daily life.

Class Summary Introduction: The Significance of Hajj

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 Owed

1. 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 Companions

1. 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 Journey

Maintaining 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 Character

1. 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 Life

Through 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 Transcript

Welcome 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-Hajj

As 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 Preparations

Preparing 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 Journey

Halal 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 Traveling

The 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 Travel

Traveling 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 Character

Introduction 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 Well

Qur’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&A

The 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.”]

Part I, Part II, Part III

Building a Qur’anic Home

This 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!

Qur’anic Supplications

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]

Part I, Part II

The Prophet’s Qur’anic Connection

The 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!

ʿĀ’ishah said: “His character was the Qur’an” [Muslim 746]

The Prophet Muhammad  said, “The best of you are those who learn the Qur’an and teach it” [al-Bukhārī, no. 5027; al-Tirmidhī, no. 2909]

“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]

Our Qur’anic Connection

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.

Purpose

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.

Background

Last 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:

1. Performing their own investigation
2. Not reporting the incident to police immediately
3. Allowing the perpetrator to escape back to their home country of Pakistan

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’ Response

Executive 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:

1. If I was wrong all this time, why even give me the time of day?
2. Why even offer me a platform?
3. If I was right all this time, why did it take 5 years for you to get back to me?

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:

Preventing Child Abuse: What Can You Do?

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 Article

Misconceptions About How This Article was Published

A few things to know about this article:

1. Shaykh Yasir Qadhi has had no input on this article. He didn’t know it existed, that it was published, or have anything to do with it. While Shaykh Yasir has advised the organization in the past, he has no position, no authority, and certainly no awareness of day-to-day operations and in the time in question, that was most certainly the case. When I returned to MM in early 2019, he also left as an informal advisor.
2. Other staff members mentioned by Imam Nick and other critical videos such as Ahmad Zamanian also had no input on this article going up.
3. Our organization didn’t put this article up because we were attempting to “both sides” the issue – in an email chain (which we will share below in full), we told Imam Nick we published a supporting article and not just Imam Jawad’s article to demonstrate there was no agenda to create a hit piece to discredit Imam Nick as someone who was experiencing a “cultural misunderstanding”.

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:

1. Didn’t speak to Imam Nick to understand what had occurred or why he delivered his khutbah.
2. Didn’t speak to the masjid board directly, but read a posting (”I have no relationship with the Masjid nor its management, but it seems to me after doing my little investigation…”).
3. Didn’t speak to the police directly about the case or have access to files, paperwork, documents, or evidence (”It is important to note that the officer could not comment on the actual investigation and spoke to me generally. It is also important to note that this article should not be used to determine what is and what isn’t illegal behavior.”)
4. Didn’t speak to any of the victims or their parents.
5. He’s not from the community and doesn’t know anyone in the board leadership, Imam Nick, or the families involved.

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 Nick

Email 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.

Final Thoughts

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.