Day 29: Extremism - Imbalance in Faith

Logicians argue that one cannot pass a judgment on something unless one has a clear conception of it, because the unknown and the undefined cannot be judged. Therefore, we first have to determine what "religious extremism" means before we can condemn or applaud it. We can do so by considering its reality and its most distinguishing characteristics. Literally, extremism means being situated at the farthest possible point from the center. Figuratively, it indicates a similar remoteness in religion and thought, as well as behavior. One of the main consequences of extremism is exposure to danger and insecurity! Islam, therefore, recommends moderation and balance in everything: in belief, ibadah, conduct, and legislation. This is the straightforward path that Allah (SWT) calls al Sirat al mustaqim, one distinct from all the others which are followed by those who earn Allah's anger and those who go astray. Moderation, or balance, is not only a general characteristic of Islam, it is a fundamental landmark. The Qur'an says: "Thus have we made of you an Ummah justly balanced, that you might be witnesses over the nations, and the Messenger a witness over yourselves."

As such, the Muslim Ummah is a nation of justice and moderation; it witnesses every deviation from the 'straightforward path' in this life and in the hereafter. Islamic texts call upon Muslims to excerise moderation and to reject and oppose all kinds of extremism: ghuluw (excessiveness), tanattu' (trangressing; meticulous religiosity) and tashdid (strictness; austerity). A close examination of such texts shows that Islam emphatically warns against, and discourages, ghuluw. Let us consider the following ahadith:

1. "Beware of excessiveness in religion. [People] before you have perished as a result of [such] excessiveness. " The people referred to above are the people of other religions, especially Ahl al Kitab [the People of the Book]; Jews and Christians and mainly the Christians. The Qur'an addresses these people: "Say: O People of the Book! Exceed not in your religion the bounds [of what is proper], trespassing beyond the truth, nor follow the vain desires of people who went wrong in times gone by who misled many, and strayed [themselves] from the even Way".

Muslims have therefore been warned not to follow in their steps: he who learns from the mistakes of others indeed lives a happier life. Furthermore, the reason behind the above hadith is to alert us to the fact that ghuluw may crop up as an insignificant action which we then unwittingly allow to continue and develop into a menace. After reaching Muzdalifah-during his last hajj-the Prophet (SA'AS) requested Ibn 'Abbas to gather some stones for him. Ibn 'Abbas selected small stones (pebbles). Upon seeing the stones, the Prophet (SA'AS) approved of their size and said: "Yes, use such [stones to stone Satan]. Beware of excessiveness in religion". This clearly indicates that Muslims should not be so zealous as to believe that using larger stones is better, thus gradually allowing excessiveness to creep into their lives. Al Imam Ibn Taymiyah argues that this warning against excessiveness applies to all forms of belief, worship, and transaction, and notes that since the Christians are more excessive in faith and in practice than any other sect, Allah (SWT) admonishes them in the Qur'an. "Do not exceed the limits of your religion."

2. "Ruined were those who indulged in tanattu." And he [the Prophet (SA'AS)] repeated this thrice. Imam al Nawawi said that the people referred to here, "those indulging in tanattu" i.e. those who go beyond the limit in their utterance as well as in their action. Evidently the above two ahadith emphatically assert that the consequence of excessiveness and zealotry will be the complete loss of this life and of the hereafter.

3. The Prophet (SA'AS) used to say: "Do not overburden yourselves, lest you perish. People [before you] overburdened themselves and perished. Their remains are found in hermitages and monasteries." Indeed, Prophet Muhammad (SA'AS) always condemned any tendency toward religious excessiveness. He cautioned those of his companions who were excessive in ibadah, or who were too ascetic, especially when this went beyond the moderate Islamic position. Islam seeks to create a balance between the needs of the body and those of the soul, between the right of man to live life to its full, and the right of the Creator to be worshipped by man; which is also man's raison d'etre.

Indeed, Prophet Muhammad (SA'AS) always condemned any tendency toward religious excessiveness. He cautioned those of his companions who were excessive in ibadah, or who were too ascetic, especially when this went beyond the moderate Islamic position. Islam seeks to create a balance between the needs of the body and those of the soul, between the right of man to live life to its full, and the right of the Creator to be worshipped by man; which is also man's raison d'etre.

Islam has laid down certain forms of `ibadah to purify the human being both spiritually and materially, individually and collectively, thereby establishing a harmonious community in which feelings of brotherhood and solidarity rule, and without hindering man's duty to build culture and civilization. The obligatory duties such as salaah, zakaah,' siyam' and hajj are simultaneously personal as well as social forms of ibadah. While performing these obligations, a Muslim is neither cut off from the mainstream of life nor is he alienated from his community. On the contrary, his ties are emotionally and practically strengthened. This is the reason why Islam did not prescribe monasticism, a practice which requires alienation and seclusion, thus preventing man from enjoying the blessings and al tayyibat of normal life and from sharing in its development and promotion.

Islam considers the whole earth a field for religious practice; or the very business of religion. Islam also considers work a form of ibadah and a jihad' when one's intention is genuinely committed to the service of Allah (SWT). As a result, Islam neither approves of the pursuit of spirituality at the expense of materialism nor of the tendency to "purify the soul" by neglecting and punishing the body, which other religions and philosophies prescribe and advocate. This is made very clear in the Qur'an: "Our Lord! Give us good in this world and good in the hereafter", as well as in the following hadith "O Allah, set right for me my religion which is the safeguard of my affairs; and set right for me the affairs of my [life in this] world wherein is my living; and set right for me my hereafter on which depends my afterlife; and make life for me [a source] of abundance for every good and make my death a source of comfort for me protecting me against every evil" and "your body has a right over you."'

Moreover, the Qur'an disapproves of and rejects the tendency to prohibit tayyibat and beautification zinah', which Allah taala has provided for his servants. In a verse revealed in Makkah, Allah (SWT) says: "O Children of Adam! Wear your beautiful apparel at every time and place of prayer. Eat and drink, but waste not by excess, for Allah loves not those who waste. Say: who has forbidden the beautiful gifts of Allah which He has produced for His servants, and the things clean and pure which He has provided for sustenance?"

In another surah, revealed in Madinah, Allah (SWT) addresses the believers in the same way: "O you who believe! Make not unlawful the good things which Allah has made lawful for you. But commit no excess, for Allah does not like those given.to excess. Eat of the things which Allah has provided you, lawful and good, but fear Allah, in Whom you believe."

These ayat explain to the believers the true Islamic way of enjoying tayyibat and of resisting the excessiveness found in other religions. It is reported that the situational context for the revelation of these two ayat was when a group of the Prophet's companions decided to castrate themselves and to roam the land like monks. Ibn 'Abbes (RA'A)' also reported: "A man came upon the Prophet (SA'AS) and said, 'O Messenger of Allah, whenever I eat of this meat I [always] have a desire to make love, therefore, I have decided to abstain from eating meat" Consequently the ayat were revealed.

Narrated Anas ibn Malik (RA'A): "A group of men came to the houses of the wives of the Prophet (SA'AS) asking about his ibadah, and when they were informed about that, they considtheir ibadah insufficien. One of them said, 'I will offer Salah throughout the night forever.' The other said, 'I will do siyam throughout the year and will not break my siyam.' Allah's Messenger came to them and said, '...By Allah, I am more submissive to Allah and more afraid of him than you; yet I do siyam and I break my siyam, I sleep and do night salah and I also marry women. So he who does not follow my sunnah is not with me [i.e., not one of my followers].' The Prophet's Sunnah signifies his understanding of the faith and its application; i.e., his duty toward his Lord, himself, his family, and his followers-giving each the due right in a balanced and moderate way.

- Culled from "Islamic Awakening between Rejection and Extremism" by Shaykh (Dr) Yusuf Al-Qaradawi.

Day 28: A Gift for the Eid

“O ye who believe! Give of the good things which you have (honorably) earned and of the fruits of the earth which We have produced for you and do not even aim at getting anything which is bad in order that out of it you may give away something when you yourselves would not receive it except with closed eyes. And know that Allah is free of all wants and worthy of all praise. The Evil One threatens you with poverty and bids you to conduct unseemly. Allah promises you His forgiveness and bounties and Allah cares for all and He knows all things. …And whatever you spend in charity or devotion be sure Allah knows it all. But the wrong-doers have no helpers. If you disclose (acts of) charity even so it is well but if you conceal them and make them reach those (really) in need that is best for you: it will remove from you some of your (stains of) evil. And Allah is well acquainted with what you do. … Whatever of good you give benefits your own souls and you shall only do so seeking the "Face" of Allah. Whatever good you give, shall be rendered back to you and you shall not be dealt with unjustly.” (Qur'an 2:267-272)

Let us make the Eid a real memorable day. How about some Eid (festival) gifts for all the children in the house or neighbourhood? This is indeed a great time for them to be rewarded for their Ramadan participation and support. It is also a good time to reward them for their studies and domestic contribution. We should make it a wholesome and weighty gift, a charitable act to look forward to every year. “The upper hand is better than the lower hand (i.e. he who gives in charity is better than him who takes it). One should start giving first to his dependents…” (Bukhari)

The Eid day is the day of happiness and efforts should be geared towards making it so. Even the Rasul allowed the children to sing and dance around his house. He told Abu Bakr not to caution them, because “It is the day of Eid –Celebration.” What arrangement can you make to make this Eid memorable for the kids around you? What entertainment do you have in stock for them?

Our spouses should also be generously rewarded. One way or another they must have made our Ramadan eventful. Perhaps it could be a motivation to do more next year. It could even be in form of a surprise between couples. It is a great day for the Muslim women. Such that the Prophet encouraged them to go for the Eid even if they are menstruating, they are encouraged to be there, to have fun and feel the celebration. Even if they have no dress, they should borrow some and have a happy outing. Umm Atiya narrated that, “We were ordered to bring out our menstruating women and the veiled virgin women into the gatherings of the two 'Eid festivals. These menstruating women were to keep away from their Musalla (prayer ground). A woman asked, "O Allah's Messenger, what about one who does not have a veil?" He (peace be upon him) said, "Let her share the veil of her companion."

We should also extend the gift to our neighbours and friends. Prophet Muhammad (peace be upon him) said: "Give presents to one another, for a present removes rancour from the breast, and a woman should not despise even the gift of half a sheep's trotter from her neighbour."

This is also an occasion when families and close relatives would be expecting our generosity. Even when they are not Muslims, fate has linked us together and we have a duty to fulfil their expectations. It happened that Asma Bint Abu Bakr was expecting her Pagan mother and she was anxious of how to relate with her and if she should give her gifts as expected. She said: “My mother came to me during the lifetime of Allah's Messenger and she was a pagan. I asked Allah's Messenger (seeking his verdict), "My mother has come to me and she desires to receive a reward from me, shall I keep good relations with her?" The Prophet said, ‘Yes, keep good relation with her’.” (Bukhari) Therefore, as families unite in this season of celebration, let us discharge our duties well without fail or offence.

In our celebration, let us not forget that we are Muslims. We are still bounded to the injunctions of Allah about what is halal and what is haram. We do not celebrate with whatever Allah has declared as unlawful (for instance, intoxicants, zina –adultery or fornication, gambling, etc.) In fact, it is a grievous sin to commit an act of disobedience of Allah on an Eid day. It lays to waste our struggles and strivings in Ramadan. It goes to show that we have learnt nothing from the purposes of Ramadan. So celebrate in all ways, but avoid the haram. Remember the shari’ah principle: All good and pure things are halal (permissible) for Muslims, except those which Allah and His Messenger have delineated as haram or makruu (forbidden or disliked respectively).

- Contributed by Shamsideen AbuSuad, UK.

Day 27: Etiquettes of Giving

"Who is he that will loan to Allah a beautiful loan

which Allah will double unto his credit and multiply it many times?" (Qur'an 2 verse 245)

As we all know the month of Ramadan is a blessed month and unlike all other months the good deeds of man is rewarded in many folds by Allah, hence the need for all Muslims to increase their good deeds so as to avail themselves of the abundant rewards during this month. Charity is one of the important acts highly recommended to us as Muslims. Allah (SWT) said: "The likeness of those who spend their money for Allah's sake, is as the likeness of a grain (of corn), it grows seven ears, every single ear has a hundred grains, and Allah multiplies (increases the reward) for whom He wills, and Allah is All-Sufficient for His creatures needs, All Knower." (Q2:261)

The giving of charity also purifies and increases the blessing in our income. The amount of money we have or earn is not what really matters but what we do with our earnings. Earning and spending are relative to needs. Allah judges you equitable taking account of your efforts within your personal circumstances. Allah (SWT) said, "Whoever works righteousness, whether a male or a female, while he (or she) is a true believer, verily to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do." (Q16:97) The Prophet (PBUH) once said to his companions, "One Dirham could be better in reward than one hundred thousand Dirhams!" A man asked, "And how is that, messenger of Allah?!" He (PBUH) replied, "A wealthy man takes one hundred thousand Dirhams which is one part of his wealth and gives it as a charity, while a poor man who only has two Dirhams pays one of them as a charity."

For the charity to be acceptable as an act of iba'dah (worship) and to reap the full benefit of the reward, there are certain etiquettes to abide by. First, a Muslim is expected to give from a lawful source of earned income. Allah (SWT) says: "O' ye who believe, spend from what you (lawfully) earned" (Q2:267). Secondly, sincere intention is very vital, a Muslim must when giving out charity intend for it to be for the sake of Allah. 'Umar bin Al-Khattab said: I heard Allah's Messenger of Allah saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." (Bukhari)

Further, it is better and more rewarding to give out of what you love, not your waste. True faith is in giving out what means something to you. Allah (SWT) says: "By no means shall you attain righteousness unless you give (freely as a charity) from that which you love; and whatever you spend Allah knows it well." (Q3:92) When this verse was revealed, a companion called Abu Talha (who owned the greatest wealth of date-palms amongst the Ansar in Medina) was worried. Instantly he choose to give out his most prized possession Bairuha' (his garden) which was situated opposite the Mosque (of the Prophet). On that the Prophet said, "Well Done! It is a profitable property. However, I have heard what you have said, and I recommend that you distribute this amongst your relatives." On that Abu Talha said, "O Allah's Messenger! I will do (as you have suggested)." So, Abu Talha distributed that garden amongst his relatives and cousins. (Bukhari)

Also, charity should be given without any expectation or anticipation that the benefactor would return the favour in future. Don’t even expect a “Thank You.” “And they give food (in spite of their love for it) to the poor, the orphan and the captive. Saying; we feed you seeking Allah's countenance only, we wish for no reward nor thanks from you." (Q76:8-9)

If we truly know the importance of charity, we will seek out recipients even if it means travelling long distance. For instance, whereas what we spend on ourselves (material pleasures) vanishes upon death, what we give in charity goes with us to the Hereafter. The Prophet (PBUH) was reported to have said, "Save yourself from Hell-fire even by giving half a date-fruit in charity." (Bukhari)

Charity given with one hand so that the other hand is unaware is the best. This prevents riya’a (show off). Whoever is discreet with their charity would be amongst those who will be shaded by Allah on the day of Judgement. (Bukhari)

A charitable Muslim should not misuse the privilege Allah have given him or her by taking advantage of the beneficiaries, nor taunt them with a remind them of the charity. Allah (SWT) says: "O you who believe, cancel not your charities by reminders of your generosity, or by harm." (Q2:264)

Sometimes you are suspicious, or simply don’t feel inclined to give in charity or you actually can’t afford to give, then only say a kind word to the needy, do not by any mean hurt their feelings. Allah SWT said, "Kind words and forgiveness are better than a charity followed by injury." (Q2:263)

A man came to the Prophet (PBUH) and asked, "O Messenger of Allah! Which charity is the most superior in reward?" He replied, "The charity which you practice while you are healthy, niggardly and afraid of poverty and wish to become wealthy. Do not delay it to the time of approaching death and then say, 'Give so much to such and such, and so much to such and such.' And it has already belonged to such and such (as it is too late)." (Bukhari)

- Contributed by Abdul-Ghanniy Abu Iman, UK.

Quote of the Day

"You see the believers as regards their being merciful among themselves

and showing love among themselves and being kind, resembling one body,

so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it." (Bukhari)

Day 26: The Glittering Show

We are but travellers in this world; live as though you would live forever and live as though you would die tomorrow. The ahadith are abundant with references of how a believer should not take the life of this world so precariously for granted. If a person arises one morning do not expect to him to live by that same evening and if he is alive one evening do not expect him to live by the next morning. These though are words for men of understanding, to think and reflect upon.


Yet the "glittering show” of the dunya (world) still bedazzles – something so transient can cause such intelligent beings to be so pre-occupied with its whims and fickle fads, despite the many admonitions and destruction of great, if not greater civilisations before it. Men have been given the authority to judge fairly between one another as to what is right and wrong in their conduct. Justly and according to the blueprint of the Qur’an, man has been given a further favour from Allah of empowerment; to architect laws to govern the earth to which we are the caliphs (vicegerents) of, and have superiority over the jinn. “Yet closer and closer to mankind comes their judgement yet they heed not and turn away…” (Qur’an 21:1)

But chaos, disorder, schism, oppression, unjust leaders now rule the lands that once belonged to an ummah who had an empire one and half times the size of the Roman empire; the Islamic empire achieved in 90 years; the Roman empire achieved in 9 centuries. After such achievement, how have we descended to so lowly and vulnerable diminutive community? A diagnosis of the problem was offered by the Qur'an. Discounting other excuses we are want to give, it says, “NAY, but [most of] you love this fleeting life” (Qur’an 75:20). Just in case we are still in doubt about the raison d'entre of our predicament, Allah yet again re-iterate this in words that should shudders the souls of every believer, “Surely these love the transitory and neglect a grievous day before them.” (Qur’an 76:27) That day is the day of resurrection (Qiyamah) – “the rising of the dead” where we will stand to what will seem like countless eons; accounting and testifying against our own souls; measure for measure. “When the earth quakes with her [last] mighty quaking, and [when] the earth yields up her burdens, and man cries out, "What has happened to her?" on that Day will she recount all her tidings, as thy Sustainer will have inspired her to do! On that Day will all men come forward, cut off from one another, to be shown their [past] deeds. And so, he who shall have done an atom's weight of good, shall behold it; and he who shall have done an atom's weight of evil, shall behold it.” (Qur'an 99:1-8)

You were just a child and then you blinked and now here you are; you will blink again and it shall be the last. Time waits for no man and we can never have this time back again in this dunya. How quickly time passes, in its duality both a friend and foe to mankind, depending on which path a man chooses to take in the journey of life. And no man knows in which land he dies or when his last breath shall be.

We all control our own destiny to whether or not we will pass the test of this “glittering show”, though a fleeting existence, the consequences of which however, will echo forever in the hereafter for each and every one of us. “By (the Token of) Time (through the ages)! Verily Man is in loss, except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy.” (Qur'an 103:1-3)

We must recognise this world and its “glittering show” as it truly should be recognised - false glitter and not be so bedazzled following the Shaytan and his anchors down that beaten yet much loved track. Allah (SWT) tells us in the noble Qur'an "Take what is yours in this world AND save your place in the hereafter..." - have the best of both worlds. We must not open our mind too open for the glittering rubbish to be dumped in, or too close to prevent us from learning the responsibility Islam places. We must interact with humanity and seek peace and justice for all humanity, yet we must oppose irresponsibility, injustices and oppression even from fellow Muslims.

We must respect and recognise people who sincerely strive for the progress of humanity and know that those singers, actors, playwrights, leaders, who symbolises the false “the false glitters” will not live for a 1000 years, but one day be buried in their graves – helpless and hopeless. The people of Aad and Thamud (ancient civilisations mentioned in Al Qur'an) built "towers in the sky" yet were utterly destroyed with no trace. So what are you really giving importance to?

Beware! The false glitter of people who tirelessly chase their own agendas and use others as a conduit and then make out they are doing you a favour, all in the pursuit of their own quest for fame, acceptance, popularity and "love". For those who DON'T chase the false glitter its easy for them to have all the fame that others crave for. Egos are not massaged by words of grandeur but acts of goodness and real genuineness.

"EVERY SOUL SHALL TASTE DEATH....".....that is one thing guaranteed. For those of you that read and reflect on the Qur'an will know this statement well.

- Contributed by Ms K. Khan, UK.

Day 25: Touchstone of Faith

There are men who go astray in three ways. One is to leave aside the law of God and become slave of corporal desires. The second is to give preference to family customs and ways of life of forefathers over the law of God. The third is to ignore the system enunciated by God and His messenger and follow the ways of fellow-beings who either are big personalities of their own nation or dominant nations of the world.

Real definition of a Muslim

The real definition of a Muslim is that he should be immune from these three ailments. That person alone is a Muslim who sincerely believes that the teaching of God and His messenger is Absolute Truth, and that whatever is against it is false, and that whatever is good for man in this world and in the Hereafter is all contained in the teaching of God and His messenger. One who has complete faith in these verities always seeks guidance at every step in his life from the relevant injunction of God and His messenger, and on knowing the injunction submits to it. Having done that, he will never bother if his mind felt uneasy about it, or his family members upbraided him, or the worldly type of people opposed him, because in each case he will clearly reply: "I am God's slave not yours; I have affirmed faith in His messenger, not in you."

1. Servitude of ' Self '

If, contrary to this, a person says: "May this be the injunction of God and His messenger, my mind does not accept it because I consider it harmful. So I shall put aside the directions of God and His messenger and act according to my own opinion". Obviously the heart of such a person is bereft of faith. He is not a Mu’min but a hypocrite because while he verbally asserts that he is a servant of God and a follower of His messenger, in reality he is a slave of his own self and a follower of his own opinion.

2. Adherence to custom

Similarly, if a person says that whatever may be the injunctions of God and His Prophet, how can a certain custom be given up when it is practised from his forefather's time or how can a usage be discontinued which has been in vogue for long in his family and kith and kin. Such a person too will be reckoned among the hypocrites, though he might have grown on his forehead any size of knob due to profuse prostration in endless prayers and might have made his face very religious looking because the actual reality of Deen has not permeated his heart. Deen does not consist of Ruku’, Sajdah, Fasting and Hajj nor is it found in the face and dress of a man. In fact, Deen means obedience to God and His messenger. One who refuses to obey God and His messenger in conducting his affairs, his heart is in reality devoid of Deen. His Salaah, his fasting and his religious appearance is nothing but a fraud.

3. Imitation of other nations

Similarly if a person, not caring for the Book of God and His messenger's directions, urges that certain custom be adopted because it is prevalent among Englishmen, and a particular thing be accepted because another nation is making progress because of it, and a certain point be conceded because a big person is advocating it, then such a person should guard himself against losing his faith. This type of talk is irreconcilable to Iman. If you are a Muslim and want to remain a Muslim, then throw overboard every suggestion which is contrary to the injunctions of God and His messenger. Should you be unable to do this, it does not behove you to claim adherence to Islam. To assert verbally that you believe in God and His messenger but to set aside their injunctions in the affairs of your life in favour of other people's dictum, is neither Iman nor Islam. In fact it is downright hypocrisy. Allah has clearly stated in the twenty-fourth chapter of the Qur'an:- "Verily We have sent down revelations and explained them. Allah guideth whom He will unto a straight path. And they say: We believe in Allah and the messenger and we obey, then after that a faction of them turn away. Such are not believers. And when they appeal unto Allah and His messenger to judge between them. Lo! a faction of them are averse. But if right had been with them they would have come unto him willingly. Is there in their hearts a disease or have they doubts, or fear they lest Allah and His messenger should wrong them in judgment. Nay, but such are evil doers. The saying of (all true) believers, when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the fortunate. He who obeyeth Allah and His messenger, and feareth Allah and keepeth duty (unto Him): such indeed are the successful." (24:46-52)

Ponder over the definition of Iman set forth in the above verses. Real Iman consists in dedicating oneself to the Book of God and directions of His messenger. Whatever order is received from there, must be implicitly obeyed and nothing against it should be listened to, may it come from one's own mind or from the family members or from the worldly people. Only that person is Mu’min and Muslim who develops this state of mind. And whoever is devoid of it is not more than a hypocrite.

- Culled from Let Us Be Muslims –by Imam Maududi.

Day 24: From Persia with Passion

I grew up in the town of Isfahan in Persia in the village of Jayyan. My father was the Dihqan or chief of the village. He was the richest person there and had the biggest house.

Since I was a child my father loved me, more than he loved any other. As time went by his love for me became so strong and overpowering that he feared to lose me or have anything happen to me. So he kept me at home, a veritable prisoner, in the same way that young girls were kept.

I became devoted to the Magian religion so much so that I attained the position of custodian of the fire which we worshipped. My duty was to see that the flames of the fire remained burning and that it did not go out for a single hour, day or night.

My father had a vast estate which yielded an abundant supply of crops. He himself looked after the estate and the harvest. One day he was very busy with his duties as dihqan in the village and he said to me:

"My son, as you see, I am too busy to go out to the estate now. Go and look after matters there for me today."

On my way to the estate, I passed a Christian Church and the voices at prayer attracted my attention. I did not know anything about Christianity or about the followers of any other religion throughout the time my father kept me in the house away from people. When I heard the voices of the Christians I entered the church to see what they were doing. I was impressed by their manner of praying and felt drawn to their religion. "By God," I said, "this is better than ours. I shall not leave them until the sun sets."

I asked and was told that the Christian religion originated in Ash-Sham (Greater Syria). I did not go to my father's estate that day and at night, I returned home. My father met me and asked what I had done. I told him about my meeting with the Christians and how I was impressed by their religion. He was dismayed and said:

"My son, there is nothing good in that religion. Your religion and the religion of your forefathers is better."

"No, their religion is better than ours," I insisted.

My father became upset and afraid that I would leave our religion. So he kept me locked up in the house and put a chain on my feet. I managed however to send a message to the Christians asking them to inform me of any caravan going to Syria. Before long they got in touch with me and told me that a caravan was headed for Syria. I managed to unfetter myself and in disguise accompanied the caravan to Syria. There, I asked who was the leading person in the Christian religion and was directed to the bishop of the church. I went up to him and said:

"I want to become a Christian and would like to attach myself to your service, learn from you and pray with you."

The bishop agreed and I entered the church in his service. I soon found out, however, that the man was corrupt. He would order his followers to give money in charity while holding out the promise of blessings to them. When they gave anything to spend in the way of God, however, he would hoard it for himself and not give anything to the poor or needy. In this way he amassed a vast quantity of gold. When the bishop died and the Christians gathered to bury him, I told them of his corrupt practices and, at their request, showed them where he kept their donations. When they saw the large jars filled with gold and silver they said.

"By God, we shall not bury him." They nailed him on a cross and threw stones at him. I continued in the service of the person who replaced him. The new bishop was an ascetic who longed for the Hereafter and engaged in worship day and night. I was greatly devoted to him and spent a long time in his company.

After his death, Salman attached himself to various Christian religious figures, in Mosul, Nisibis and elsewhere. The last one had told him about the appearance of a Prophet in the land of the Arabs who would have a reputation for strict honesty, one who would accept a gift but would never consume charity (sadaqah) for himself. Salman continues his story.

A group of Arab leaders from the Kalb tribe passed through Ammuriyah and I asked them to take me with them to the land of the Arabs in return for whatever money I had. They agreed and I paid them. When we reached Wadi al-Qura (a place between Madinah and Syria), they broke their agreement and sold me to a Jew. I worked as a servant for him but eventually he sold me to a nephew of his belonging to the tribe of Banu Qurayzah. This nephew took me with him to Yathrib, the city of palm groves, which is how the Christian at Ammuriyah had described it.

At that time the Prophet was inviting his people in Makkah to Islam but I did not hear anything about him then because of the harsh duties which slavery imposed upon me.

When the Prophet reached Yathrib after his hijrah from Makkah, I was in fact at the top of a palm tree belonging to my master doing some work. My master was sitting under the tree. A nephew of his came up and said:

"May God declare war on the Aws and the Khazraj (the two main Arab tribes of Yathrib). By God, they are now gathering at Quba to meet a man who has today come from Makkah and who claims he is a Prophet."

I felt hot flushes as soon as I heard these words and I began to shiver so violently that I was afraid that I might fall on my master. I quickly got down from the tree and spoke to my master's nephew.

"What did you say? Repeat the news for me."

My master was very angry and gave me a terrible blow. "What does this matter to you'? Go back to what you were doing," he shouted.

That evening, I took some dates that I had gathered and went to the place where the Prophet had alighted. I went up to him and said:

"I have heard that you are a righteous man and that you have companions with you who are strangers and are in need. Here is something from me as sadaqah. I see that you are more deserving of it than others."

The Prophet ordered his companions to eat but he himself did not eat of it. I gathered some more dates and when the Prophet left Quba for Madinah I went to him and said: "I noticed that you did not eat of the sadaqah I gave. This however is a gift for you." Of this gift of dates, both he and his companions ate.

The strict honesty of the Prophet was one of the characteristics that led Salman to believe in him and accept Islam .

Salman was released from slavery by the Prophet who paid his Jewish slave-owner a stipulated price and who himself planted an agreed number of date palms to secure his manumission. After accepting Islam, Salman would say when asked whose son he was:

"I am Salman, the son of Islam from the children of Adam."

Salman was to play an important role in the struggles of the growing Muslim state. At the battle of Khandaq, he proved to be an innovator in military strategy. He suggested digging a ditch or khandaq around Madinah to keep the Quraysh army at bay. When Abu Sufyan, the leader of the Makkans, saw the ditch, he said, "This stratagem has never been employed by the Arabs before."

Salman became known as "Salman the Good". He was a scholar who lived a rough and ascetic life. He had one cloak which he wore and on which he slept. He would not seek the shelter of a roof but stayed under a tree or against a wall. A man once said to him:

"Shall I not build you a house in which to live?"

"I have no need of a house," he replied.

The man persisted and said, "I know the type of house that would suit you."

"Describe it to me," said Salman.

"I shall build you a house which if you stand up in it, its roof will hurt your head and if you stretch your legs the wall will hurt them."

Later, as a governor of al-Madain (Ctesiphon) near Baghdad, Salman received a stipend of five thousand dirhams. This he would distribute as sadaqah. He lived from the work of his own hands. When some people came to Madain and saw him working in the palm groves, they said, "You are the Amir (Leader) here and your sustenance is guaranteed and you do this work!"

"I like to eat from the work of my own hands," he replied. Salman however was not extreme in his asceticism. It is related that he once visited Abu ad-Dardaa with whom the Prophet had joined him in brotherhood. He found Abu ad-Dardaas wife in a miserable state and he asked, "What is the matter with you."

"Your brother has no need of anything in this world," she replied.

When Abu ad-Dardaa came, he welcomed Salman and gave him food. Salman told him to eat but Abu ad-Dardaa said, "I am fasting."

"I swear to you that I shall not eat until you eat also."

Salman spent the night there as well. During the night, Abu ad-Dardaa got up but Salman got hold of him and said:

"O Abu ad-Dardaa, your Lord has a right over you. Your family has a right over you and your body has a right over you. Give to each its due."

In the morning, they prayed together and then went out to meet the Prophet, peace be upon him. The Prophet supported Salman in what he had said.

As a scholar, Salman was noted for his vast knowledge and wisdom. Ali said of him that he was like Luqman the Wise. And Kab al-Ahbar said: "Salman is stuffed with knowledge and wisdom--an ocean that does not dry up." Salman had a knowledge of both the Christian scriptures and the Quran in addition to his earlier knowledge of the Zoroastrian religion. Salman in fact translated parts of the Quran into Persian during the life-time of the Prophet. He was thus the first person to translate the Quran into a foreign language.

Salman, because of the influential household in which he grew up, might easily have been a major figure in the sprawling Persian Empire of his time. His search for truth however led him, even before the Prophet had appeared, to renounce a comfortable and affluent life and even to suffer the indignities of slavery. According to the most reliable account, he died in the year thirty five after the hijrah, during the caliphate of Uthman, at Ctesiphon.

This is a story of a seeker of Truth, the story of Salman the Persian.

(Source: Biographies of Companions, Alim 8 Software)

Day 23: What is the Purpose of Your Life?

Everyone is created individually, with unique disposition, desires and destiny. Allah made us so. The option of Freewill demands individual differentiations and directions in life. Therefore it is important for everyone to excavate a sincere response from within themselves to the question: What do I really want in life, what do I aspire for in life? Then to seek the answer to the important question: What is my Creator's purpose for me on this Earth? The ultimate task thereafter is to plan to marry both answers together. In other words, achieve God's purpose and fulfil your halal (permissible) personal desires.

Personal wishes in life could be as divergent as far wide as possible and to unimaginable extents. It may be materialistic or non materialistic. While some may desire wealth, others may want to acquire power, or be a household-name through entertainment or innovation or academics; or transform lives, reform societies, preserve the environment, be superb, be ordinary, be influential, be admired etc. Many would just want to be successful, but they will need to define success within the context of what will really makes them happy or gives them peace of mind, tranquillity or fulfilment. But God's reason for sending us here is simple and universal: "I created the jinn and humankind only that they may worship Me." (Qur'an 51 verse 56)

Many people believe though that the pursuit of their personal desires and aspirations is hindered by worship. For instance, worship would imply constant interruption of daily activities to perform Salaat five time in a day, abstinence from foods, drinks, and intimacy in the days of a whole month (Ramadan), sharing with the poor and needy 2.5% of their saving if it is over a particular mark (nisab) for a year, embarking on pilgrimage to Makkah and finally, attesting to the Kalima (that none is worthy of worship, but only Allah alone) verbally, in the heart and actions. In short, a life of worship is incongruent to the pursuit of personal desires.

What is worship within the context of life purpose? Worship is all righteous good deeds which earn reward from Allah, not just the rituals listed above. A life of worship is a life lived with the utmost consciousness of God. It is obedience of Allah. It is possible to worship Allah through the work that you do every day. Islam expects us to serve our employer sincerely and put in enough work for the pay we earn. It expects the employer to be fair and considerate to his/her staff. Our positive attitude to people we meet every day is an act of worship, so much so that even “a smile is charity” and Allah rewards every acts of charity. Kind words, good behaviour, honesty, truthfulness, and every act promoting the well-being of Allah’s creation and creatures (including living and non-living things) are regarded as actions leading to the fulfilment of Allah’s purpose on earth. Caution though, these actions would only be accepted if the compulsory acts of worship like Salaat, Fasting, Zakaat and Hajj are intact. These compulsory acts of worship are the foundations upon which other righteous good deeds are built.

In essence, if we only attain our personal desired in this world without fulfilling Allah’s purpose for creating us, then we would become a Successful Failure. What is the point of a life well lived but lived the wrong way? It is like an perfect painter, but always painting the wrong colours in the wrong room. Or like a great pilot, who always fly in the wrong direction. How laudable is the sound of an empty success? It’s like an intelligent or achieving child, who has no regards for his father. Yes, you are fulfilled, but you disobeyed your Creator. What is great about a life which will end up eternally in Hell? Those who enjoyed life so much that they forget their true purpose on earth will be reminded but it could be too late by then. “...And hell is brought near that day; on that day man will remember, but how will the remembrance (then avail him)?” (Qur'an 89 verse 23)

The Final End is important and should be remembered at the very beginning and throughout life’s journey. Where will I end up eventually? Life is not eternal, it will end, but in what condition. Those who achieve life’s purpose will be at peace with their Creator. “...But ah! thou soul at peace! Return unto thy Lord, content in His good pleasure! "Enter thou then among my Devotees! Enter thou My Garden (in Paradise)!” (Qur'an 89 verses 27-30)

- Contributed by Shamsideen AbuSuad, UK.

Day 22: The Benefiting Withdrawal

"Celebrate the praises of Allah during the Appointed Days

but if anyone hastens to leave in two days there is no blame on him and

 if anyone stays on there is no blame on him if his aim is to do right.

Then fear Allah and know that you will surely be gathered unto Him." [Qur'an 2:203]

An important aspect of Ramadan is now upon us. The last ten days is more important than the previous 20 days. This is because the last ten days is when acts of iba’dah (worship) are intensified. This is to the extent that this period is spent by many in seclusion, a practice termed I’tikaf. Seclusion in the mosque (I’tikaf) in the last ten days of Ramadan is the Sunnah of the Prophet (peace be upon him). It was the practice of the Prophet to perform I’tikaf till he passed away. I’tikaf helps to enhance one's spiritual growth and to strive hard to worship Allah better as there is nothing to distract one's attention from this noble pursuit. I’tikaf can only be observed in the mosque preferably a Jumuah Mosque (where Friday Congregational Prayer is made).

I’tikaf is of two types the Sunnah and obligatory. The Sunnah I’tikaf is that which the Muslim performs to get closer to Allah by following the actions of the Prophet (peace be upon him), especially during the last ten days of Ramadan. The obligatory I'tikaf is that which the person makes obligatory upon himself. This may be done, for example, by an oath “By Allah! I must make I'tikaf” or by a conditional oath “If Allah cures me (or grants my request), I shall make I'tikaf...” In a hadith it is reported that the Prophet (peace be upon him) said, “Whoever makes an oath to obey Allah should be obedient to Him.” 'Umar (RA) said “O Messenger of Allah, I made an oath to perform I'tikaf one night in the mosque at Makkah.” The Prophet (peace be upon him), said: "Fulfil your oath." (Bukhari)

The person who performs I'tikaf must be a Muslim adult, a discerning child who is free of sexual defilement, or an adolescent who is free of menstrual or childbirth bleeding. I'tikaf is not acceptable from an unbeliever, a non-discerning child, a sexually defiled person, and a menstruating woman with post-childbirth bleeding. It is preferred for the one who is making I'tikaf to perform many supererogatory acts of worship and to occupy himself with prayers, reciting the Qur'an, glorifying and praising Allah, extolling His oneness and His greatness, asking His forgiveness, sending salutations on the Prophet (peace be upon him), and supplicating to Allah. Included among these actions is studying and reading books of tafseer and Hadith.

It is disliked for one to engage in affairs that do not concern him. Prophet Muhammad (peace be upon him) said, “Part of a man's good observance of Islam is that he leave alone that which does not concern him.” It is, however, disliked for a person to think that he can draw closer to Allah by not speaking, the Prophet (peace be upon him) was delivering a speech, he saw a man standing and asked about him. The people said, “He is Abu Israel. He has vowed to stand and not to sit, and not to speak, and to fast.” The Prophet (peace be upon him) said, “Order him to speak, go to the shade, to sit, and to complete his fast.” (Bukhari)

Certain acts are not permitted when one is performing I'tikaf, these act if done would nullify the I'tikaf. Intentionally leaving the mosque without any need to do so nullifies the I’tikaf, even if it is for just a short time. In such a case, one would not be staying in the mosque, which is one of the principles of I'tikaf. Further, abandoning belief in Islam, also nullifies the I’tikaf just as it does all acts of worship. Whoever ascribes partner to Allah, his deeds are lost and he will be among the losers. Losing one's reasoning due to insanity or drunkenness, or the onset of menstruation or post-childbirth bleeding, sexual intercourse, etc all disqualifies a person for I’tikaf. Allah says, “But touch them not (that is, your wives) and be at your devotions in the mosque.”

Also when in I’tikaf, it is recommended that the voice should not be raised such that it disturbs others, once the Prophet (peace be upon him) was in I’tikaf in the mosque and he heard the people reciting aloud. He removed the covering and said, “Verily, each of you is in a private conversation with his Lord so you should not disturb each other. And you are not to raise your voices against each other in the recitation.” (Bukhari)

It is agreed that the one who performs I’tikaf may leave the mosque in order to answer the call of nature, for this is something that he personally must perform, and he cannot do it in the mosque. Also, if he needs to eat or drink and there is no one to bring him his food, he may leave to get it. If one needs to vomit, he may leave the mosque to do so. For anything that he must do but cannot do in the mosque, he can leave it, and such acts will not void his I’tikaf, even if they take a long time.

- Contributed by Shamsideen Abu Suad, UK.

A Point to Ponder

"With the start of the last ten days of Ramadan,

the Prophet used to tighten his waist belt (i.e. work hard)

and used to pray all the night, and used to keep his family awake for the prayers." (Bukhari)

Day 21: The Night Above All Night

“We have indeed revealed this (Message) in the night of Power:

And what will explain to thee what the Night of Power is?

The Night of Power is better than a thousand Months.

The angels and the Spirit descend therein, by the permission of their Lord, with all decrees.

(That night is) Peace until the rising of the dawn.” Qur'an 97:1-5

An effort as little as performing ablution could be continually rewarded for the next 83 years, how’s that? That is the result of performing an act of worship during the night of Laylat-ul-Qadr. How much more the opportunity of making tilawah (recitation of the Qur'an), nawafil (non-obligatory salaah), dhikr (Glorification of Allah) and du’aa (requesting our needs from Allah) during that night. Then our sins are forgiven as if we are born anew. And if we are able to witness this Night of Power every year for 13 years we will be in the rank of those who have spent a thousand years in pure worship of Allah.

Abu Hurayrah reported that the Prophet (peace be upon him) said: "The blessed month has come to you. Allah has made fasting during it obligatory upon you…. There is a night [during this month] which is better than a thousand months. Whoever is deprived of its good is really deprived [of something great]." (Ahmad & Nasa'i) Indeed, the Night of Qadr (Power) is the most virtuous night of the year. It is the night of Allah extended benevolence, "What will tell you what the night of power is? It is better than a thousand months." (Qur'an 97 verses 2-3)

This is the night the Qur'an was revealed; it is indeed that night (once every year) when important issues are decreed. Allah says: “We sent it down during a blessed night: for We (ever) wish to warn (against Evil). In that (night) is made distinct every affair of wisdom, by command from Our presence. For We (ever) send (revelations) as a Mercy from thy Lord: for He hears and knows (all things).” (Qur'an 44 verses 3-6) That night sins of previous years, big or small, known or hidden, will be forgiven. The Prophet (peace be upon him) promised, "Whoever stands in (Prayer) in Laylatul-Qadr out of Iman and seeking reward then his previous sins are forgiven." (Bukhari)

When is this glorious night? The early Muslims asked the same question. The Prophet (peace be upon him) encouraged them to do I’tikaf (seclusion in the mosque away from all worldly thoughts, deeds and concerns) in the last ten days. 'Aisha (the Prophet’s wife, may Allah be pleased with her) said: “Allah's Messenger used to practice I’tikaf in the last ten nights of Ramadan and used to say, ‘Look for the Night of Qadr in the last ten nights of the month of Ramadan’.” (Bukhari)

How do you know you have witnessed that wonderful night? The Prophet (peace be upon him) gave us a few signs. He (peace be upon him) said: "On the morning following Laylatul-Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up." (Muslim) He also said, "Laylatul-Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning being feeble and red." (Ibn Khuzaimah & al-Bazzar)

And what do you pray for if you are able to witness this superior night? Aishah asked the Prophet the same question, what to say if she knew which night it was, and he told her to say, “O Allah, You are the One Who Pardons greatly, and You love to Pardon, so Pardon me." [Allahumma innaka affuwwun tuhibbul ‘afwa fa’ af anna] (Ahmad)

- Contributed by Shamsideen AbuSuad, UK.

Day 20: God's Gift to Mankind

“And Allah has made for you mates (and companions) of your own nature. And made for you out of them sons and daughters and grandchildren and provided for you sustenance of the best: will they then believe in vain things and be ungrateful for Allah's favours?” (Qur'an 16 verse 72)

Consider the general gift God gave humanity. He blessed us with spouses like us. “...mates (and companions) of your own nature...” He has not designed that man would find conjugal pleasures in beasts or jinns. He has made women from men for mutual love, pleasure and tranquillity. The spouses are like us in nature, they are not inhuman, not wicked evil incarnates, not strange aliens, but one with whom we can consult and cohabit. This foundations were laid when God created Adam and then Hawwa (Eve) from Adam's side. Then "...out of them sons and daughters and grandchildren...”. He has further blessed our unions with children who gives us such an indescribable pleasure. Then also the honour of experiencing the joy in grandchildren whose mere presence provides some unique satisfaction for the grandparents; a completely different experience and feeling (that is, between having children and grandchildren).

That is not all. Allah “...provided for you sustenance of the best...” in terms of the power to build on knowledge and experience which is not given to other creatures. Allah blessed human with quality food, the ability to transform raw food to delicious ones. To make palatable drinks from fruits. To transform grains to meals. Allah has blessed mankind with the ability to sow and grow; to cook and concoct, to distil and innovate, to mix and match, to mend and blend, to study and experiment, to write and communicate, to aspire, and inspire. Compared to other creations who perhaps are bigger and stronger, Man has been blessed with ability to transform and evolve our food, our habitat, our means of mobility, our treatment and medication; our adornments and out leisure. This is not human power or plan, but Allah's blessing, which we take for granted.

In fact, the power of dominion over other creatures is a special favour of God. “And He has subjected to you as from Him all that is in the heavens and on earth: behold in that are Signs indeed for those who reflect.” (Qur'an 45 verse 13) Gradually and when the time is ripe, Allah permits Man to advance and dominate His creations. “O you assembly of Jinns and Men! If it be you can pass beyond the zones of the heavens and the earth pass you! But not without authority shall you be able to pass!” (Qur'an 55 verse 33)

But instead of praising and acknowledging Allah, we worship other beings in lieu of or along with Allah. We create false gods be it scientologists, idols, ideas or Satanism (in the form of Athiesm). “...Will they then believe in vain things and be ungrateful for Allah's favours?” Failure to ascribe the source of our progress is ingratitude to the One is responsible for it. Even the so-called Monothiestic faiths are not absolved. They create false gods. They worship as they desire or as it appeals to the people (follow the vain vogue), not as Allah loved to be worshipped. They define Allah as it will appeal to everybody, not as Allah defined Himself. “And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (himself) fighs against them. How perverse are they! They have taken as lords beside Allah their rabbis and their monks and the Messiah son of Mary, when they were bidden to worship only One God. There is no god save Him. Be He glorified from all that they ascribe as partner (unto Him)!” (Qur'an 9 verses 30-31)

The Muslims must learn from the misfortune of their predecessors who used to be favoured by Allah, but that changed when they seek to change Allah’s message, when they became ungrateful to their Lord. “We did aforetime grant to the Children of Israel the Book the Power of Command and Prophethood; We gave them for Sustenance things good and pure; and We favoured them above the nations.” (Qur'an 45 verse 16)

Take account of Allah’s sustenance and support and give dues to whom it is properly due, not those who neither created us nor provided sustenance for us; who cannot help us nor themselves. “For you do worship idols besides Allah and you invent falsehood. The things that ye worship besides Allah have no power to give you sustenance: then seek ye sustenance from Allah serve Him and be grateful to Him: to Him will be your return.” (Qur'an 29 verse 17)

To Allah will we all return to review and give account of our life. This is the reality. Life on earth must end, life in the Hereafter is only natural for justice, fairness and recompense to be established. That is the plan of Allah, which no one can avert. “Not on earth nor in heaven will you be able (fleeing) to frustrate (His plan) nor have you besides Allah any protector or helper.” (Qur'an 29 verse 22)

- Contributed by Shamsideen AbuSuad, UK.

Day 19: God's Gift To You

"Allah has bestowed His gifts of sustenance more freely on some of you than on others;

those more favoured are not going to throw back their gifts to those whom their right hands possess so as to be equal in that respect.

Will they then deny the favors of Allah?" (Qur’an 16 verse 71)

Allah alone provides sustenance for all His creations and distributes them as He wills in different shapes and forms. Some people are blessed from birth with wealth, and they might not be blessed with education. Whereas some are blessed with the highest of education, yet could still be poor. Some are blessed with health but not with wealth; whereas a person born with silver-spoon in his mouth, may not be blessed with good health. Indeed, “Allah has bestowed His gifts of sustenance more freely on some of you than on others…”

God created everyone and has not given everything to any particular person; nor has He denied anyone everything. But, He chooses to distribute and re-distributes as He wills. He sprinkle a bit of everything on some people and He may give someone abundance of something. His sustenance is not limited to health, wealth, or knowledge. He bestows good behaviour, stable health, sound knowledge, deep wisdom, peace of mind (tranquil heart), long life-span, power (leadership), intellect, beauty, oratory, physical strength, unique super-human attributes (like photo-memory, extra-ordinary immunity, insights), varieties of skills and competences, etc.

Even those whom Allah has given in abundance some sustenance, they are unable to transform other people’s life by equally sharing their sustenance, or even give more of theirs to others. “...those more favoured are not going to throw back their gifts to those whom their right hands possess so as to be equal in that respect...” Man is competitive. He cannot and will not split his sustenance with someone less endowed. This is not in Human’s nature, only Allah has the Power to transform lives and that is why He alone deserves to be worshipped. None can be worshipped but He who gives as He wills. Why then do people worship, hold in obeisance or even venerate worldly kings and leaders who do not share their wealth or honour with the lowly and are not inclined to transform lives?

All the blessings and sustenance of Allah left in the hand of men would be denied to majority of us. Allah has favoured us for His blessings. Take a good look at yourself, at the things you have which others don’t have, at the skills and competences you possess without any design or desire of yours or your parents and acknowledge Allah, thank Allah and worship Allah for He did for you as He wills. “...Will they then deny the favors of Allah?”

Take account of the blessings of sight, speech, hearing, body organs, some are well endowed with these blessings, others are not at all. Some are blessed from childhood and taken away later, others have never been blessed with these facilities. Indeed, even in our own selves are the signs of Allah’s greatness and enough reasons to worship Him because of what He has blessed us with and which of His favours would we deny (Qur'an 55 verse 13).

“And (also) in yourselves (are the remarkable signs of Allah). Can you then not see? And in the heaven is your providence and that which you are promised.” (Qur'an 51 verses 21-22)

Day 18: Limits of Mingling & Tingling

The human nature is such that it cannot really exist in isolation. It must mingle and tingle to evolve, to innovate, to be sane and to be nurtured. Whereas mingling would result in influencing (either you influence or you are influenced), tingling would result in ethics (defining acceptable and unacceptable mores). Both will inadvertently promote creativity, civility and progress. Little wonder then that the Prophet (peace be upon him) said, "He who mixes with people and endures the harm they do is better than he who does not mix with them or endure the harm they do." (Tirmidhi)

Society is composed of several kinds of personalities with various kinds of agenda and directions in life. They could even have different dispositions. While some will always see things half-empty (pessimism), others would have the attitude of half-full (optimism). While some would work for good and progress of community, others would seek to plunder, destroy, and spread hatred and evil. Society is composed of those who are nurtured towards the good and those who are nurtured towards the evil.

Allah has defined the group we should belong to when He says, “Let there arise out of you a band of people inviting to all that is good, enjoining what is right and forbidding what is wrong; they are the ones to attain felicity.” (Qur'an 3 verse 104). Also, “You are the best of peoples evolved for mankind enjoining what is right forbidding what is wrong and believing in Allah....” (Qur'an 3 verse 110)

We must therefore choose carefully when we mingle in society. Surround yourself with people who are truthful and forthright; who are progressive and compassionate; people with whom you share good and complementary influence. According to the Prophet (peace be upon him), "The case of the good companion and the bad companion is like that of the seller of musk and the blower of the bellows (iron-smith). As for the seller of musk, he will either give you some of the musk, or you will purchase some from him, or at least you will come away having experienced its good smell. Whereas the blower of the bellows will either burn your clothing, or at least you will come away having experienced its repugnant smell.” (Bukhari)

The question arises then if a Muslim can have a non-Muslim as a close friend. Yes! Islam has not taught us to segregate ourselves or alienate one another. It does not teach us to segregate community. How would non-Muslims learn from us if they are not close to us? However, we must be clear about which non-Muslim to have as friends and what level of friendship because as the Prophet (peace be upon him) said, “A person is influenced by the religion of his close friend, so beware whom you befriend.” (Tirmidhi) Therefore, we must beware of friends whose secret objective is to draw us into their religion. Those who would desire to convert you cannot be your true friends. Allah warns, “O you who believe! Take not into your intimacy those outside your ranks; they will not fail to corrupt you. They only desire your ruin: rank hatred has already appeared from their mouths; what their hearts conceal is far worse. We have made plain to you the Signs if you have wisdom.” (Qur'an 3 verse 118) You cannot have a non-Muslim as a friend from whom you take religious or spiritual advice. They will sincerely and innocently give you what they would give themselves, but which is not okay for a Muslim.

There are no easy criteria for choosing a friend. Even a Muslim does not automatically qualify to be your friend. You may have a completely opposite world-view. He might be a terribly-weak Muslim. He might be ignorant or even mischievous. The characteristics of the sincere Muslim friends are set out in the Qur'an thus: “And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise.” (Qur'an 9 verse 71)

Our friendships do have limits so that you do not encroach on the rights of others. You need the following characteristics to guide your friendship and also enable you to be a true friend. The Rasul (peace be upon him) said: "There are three characteristics; whoever has them will taste the sweetness of faith: first, that Allah and His Messenger are more beloved to him than anyone else; second, that he befriends and stop befriending a person except for the sake of Allah, and that he would hate to revert to unbelief just as he would hate to be thrown into the Fire.” (Bukhari)

Day 17: Reflecting on the Qur'an

“And this is a blessed Message which We have sent down: will ye then reject it?” Qur'an 21 verse 50

The Qur'an is the most precious gift from Allah to Mankind. Through it, Allah has revealed His mercy to us in a language we can reflect upon and understand. Best and most efficient way to feel the power and uniqueness of the Qur'an is to always relate it to yourself, family and your environment. Allah says, “We sent aforetime our messengers with Clear Signs and sent down with them the Scripture and the Balance (of Right and Wrong) that men may stand forth in justice.” Qur'an 57 verse 25

Qur'an is that light desperately needed in total darkness and without it, we're doom to fail. “God is near unto those who have faith, taking them out of deep darkness into the light - whereas near unto those who are bent on denying the truth are the powers of evil that take them out of the light into darkness deep: it is they who are destined for the fire, therein to abide.” Qur'an 2 verse 257 Life can be complicated and complex. Sometimes the demarcation between right and wrong is blurred by the relativity of issues and circumstances. Allah has provided us with the tool and torch, which serve as “…the standard by which to discern the true from the false. Behold, as for those who are bent on denying God's messages - grievous suffering awaits them: for God is almighty, an avenger of evil.” Qur'an 3 verse 4

If you buy a hot drink at a cafe, most likely it will be written on the coffee cup, “Warning the content is hot and can burn you.” Do you really need to be told? But the written warning serve a purpose. From the moment you're aware of this warning you begin to sip (not gulp) the drink. Even when the drink is cool, you're still sipping rather than guzzling, you're afraid because now and again, you still see the written warning. Hence, subconsciously you still think its going to burn you. You obeyed the warning till the last drop. A warning from a human being telling you what you know and you were so careful and made sure you adhered strictly to this warning may Allah have mercy on us.

Now let us reflect, Allah warns us of burning fire, nothing like we have experienced in this world and went further to give guidance to avoid entering it. But man does not believe! He thinks this world is all that matter. How can you avoid this blazing fire? Read the Qur'an. It emphasises again and again the caution you need to take. Do you think you do not need that light that can guide you out of the total darkness you're in?

In this days of growing secularism and materialism, some people feel ashamed to be connected to an ‘ancient’ book or to a ‘religious’ book. They wish such books are hidden or even discarded. Allah says of such people, “Those who conceal Allah's revelations in the Book, and purchase for them a miserable profit,- they swallow into themselves naught but Fire; Allah will not address them on the Day of Resurrection. Nor purify them: Grievous will be their penalty. They are the ones who buy Error in place of Guidance and Torment in place of Forgiveness. Ah! what boldness (They show) for the Fire! (Their doom is) because Allah sent down the Book in truth but those who seek causes of dispute in the Book are in a schism Far (from the purpose).” Qur'an 2 verses 174-6

People are far disconnected from the Qur'an. They claim they do not see the effect or importance of the Qur'an. You can only realise the effect of the Qur'an by reading and understanding it. Then it forms part of you if you put into practice what you learn from it. Then it becomes obvious to you that this is the assured way back to the Creator. This is why in Ramadan, the recitation and studying of the Qur'an is constantly emphasised. You cannot have too much of it during this season. It helps your reconnection with your Creator and that is what gives you internal satisfaction. Such feelings affect your physical outlook, your physiological well-being and your mental stability.

The Qur'an has changed my perception of this world, if it is going to take the rest of my life to do, I want to understand every verse as revealed and live my life accordingly. I want to be in a position whereby all my activities are pleasing to Allah Insha'Allah. I have truly experienced the Rahmah (Mercy) of Allah. I have seen the result of the little effort I'm putting to please Allah, if these are the result of such little efforts, then I would continue to strive to please Him.

“And this is a blessed Scripture which We have revealed.

So follow it and ward off (evil), that ye may find mercy.” Qur'an 6 verse 155

- Contributed by Jubril Salami, UK.

Day 16: Between Ramadan & Your Spouse

Ramadan is for a month during which our spirituality is expected to sky-rocket, the tendency therefore would be to relegate our marital affairs to the background. Quality time together is replaced by Qur'an time for recitation and memorisation. Standing together at night hand in hand and in loving admiration is substituted with standing long in the nightly prayers. Loving plays, games and joke would be tantamount to time wasting and deflective distractions and talking about intimacy is “Audhubillah (I seek refuge in Allah) from you.” These can lead to marital discord. Ramadan is problem-solving, not problem-causing, hence the need to address this issue.

Indeed, your marriage is (as described by Prophet Muhammad –peace be upon him) “...is half of your faith.” Whether or not you are in Ramadan, you must still work hard to perfect and make a success of this aspect of your faith. In fact, Ramadan started off with the general understanding of early Muslims as a spiritual month where complete abstinence from spouses was strictly observed during the days as well as during the nights of Ramadan. But being weak human, sometimes they let the guard down and secretly test those limits. Allah therefore revealed: “Lawful for you is intimacy with your spouses on the night of the fast. They are your adorning garment and you are adorning garment for them too. Allah is aware that you were deceiving yourselves in this respect and He has turned in mercy toward you and relieved you. So have intimacy with them and seek that which Allah has ordained for you, and eat and drink until ...the dawn. Then strictly observe the fast till nightfall and touch them not... These are the limits imposed by Allah, so approach them not. Thus Allah expounds His revelations to mankind that they may ward off evil.” (Qur'an 3 verse 187)

Marriage is an institution and a great trial. Marriage needs to be constantly worked upon to be successful. You do not delay, postpone or ignore issues in marriage. It must be promptly and properly addressed. You cannot run away from it, you live in it, you live with it and carry your marriage with you wherever you go. Therefore, to think that marital issues will be postponed till the end of Ramadan before properly addressed is to be courting disaster. Therefore, a successful spiritual Ramadan must be the one in which the entire family participated holistically, collectively, lovingly, wholeheartedly and conscientiously. No aspect of our life is discarded and no issues are left to burn unattended. As we guard our fast, so we must guard our marriage and relationships.

Ramadan is a month to renew and affirm our absolute commitment to our relationship be it with Allah, Our Guide the Rasul (peace be upon him), our spouse, our friends, our neighbours and our fellow-worshippers. We need to convince them that we are not just in these relationships to take the benefits and leave the hard-work. Ramadan is the month of action and not mere lip-service.

Taqwah is to be groomed in Ramadan, so must the couple relate with each other with taqwah. You should use the opportunity of Ramadan to grow your taqwah together as much as you can. Yes, you may deeply love your spouse, but say it, act it and re-affirm it even during the days of Ramadan. You are permitted to express loving exchanges. You may even kiss your spouse while fasting if you able to control yourself (newly married cannot be very sure of that, so they are not permitted). Also, you cannot have a happy married life if there is no trust in the relationship. Do not blame the party who has lost trust, do something to regain it. Make vows and pledges to yourselves this Ramadan to be trustworthy and work on it. Get the lesson of discipline and diligence from Ramadan. And the partly who is no longer trusting should learn the lesson of forgiveness and new-beginning from Ramadan.

Our love is not limited to our spouse only, Ramadan teaches love for relatives and family; same with respect. There must be mutual love, understanding and respect between spouses. This respect would further be extended to the in-laws. Respect comes with having good understanding of the other parties. Know them and understand them, and relate with them at their level (the level of their understanding). Understanding is aided by experiences of devotion, commitment and co-operation. Respect their chosen “destiny” or “path”. Disrespect is the tipping point in the disintegration of many marriages.

Communication is the key to all successful marriage. Spend quality time both for iba’dah (worship) to Allah and for the success of your marriage. Use all available communication opportunities and instruments including email and texting. Finally, learn that to succeed in Ramadan, Shaytan has to be kept in chains, for your marriage to work, you must learn to keep Shaytan in check. The prevent Shaytan from causing disunion or discord, conscious and concerted efforts have to be made by both parties in the relationship.

“O ye who believe! ...help one another unto righteousness and pious duty.

Help not one another unto sin and transgression, but have taqwah (keep your duty to Allah).

Lo! Allah is severe in punishment.” Qur'an 5 verse 2

- Contributed by Shamsideen AbuSuad, UK.

Day 15: The Amazing Qur’an: Why You Should Be Close To It

The Qur’an starts some chapters with some letters like: Alif, Lam, Mim like at the beginning of Chapter 2. Generally, most scholars would say: only Allah knows what He meant by these letters. Some others scholars attempt to give meanings to these letters, but they are generally regarded as wrong because the Prophet never gave any explanation though he explained subsequent verses.

Allah has warned about the existence of some verses that could be the cause of distraction to some “He it is Who has sent down to thee the Book: in it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical seeking discord and searching for its hidden meanings but no one knows its hidden meanings except Allah and those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord"; and none will grasp the Message except men of understanding.” Qur’an 3 verse 7

The existence of these letters are regarded as part fo the miracle of the Qur’an. Some scholars explained that their existence indicate the superiority of Allah over the entirety of His creations in terms of knowledge. Qur'an says “we have given mankind only limited knowledge”.

Another explanation given for this letters is that it is a way of Allah making an oath about the things which come thereafter. Others opined that it is a way of calling attention to something important coming thereafter. Some further held that it is a literal style to challenge Arab poets and establish His superiority over them.

It is wrong to imply that there is no meaning for these letters, rather, Allah alone knows the meaning. Nothing in the Qur’an is vain or superficial; every letter therein is revealed for a purpose. Allah says: “Alif. Lam. Ra. (This is) a Scripture the revelations whereof are perfected and then expounded. (It cometh ) from One Wise, Informed.” Qur’an 11 verse 1 When we are at a loss about the clearity of issues in the Qur’an, we should seek the understanding from other parts of the Qur’an as it explains itself: “Allah has revealed (from time to time) the most beautiful message in the form of a Book consistent with itself (Yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah's praises. Such is the guidance of Allah: He guides therewith whom He pleases but such as Allah leaves to stray can have none to guide.” Qur’an 39 verse 23

The non-explanation of these letters should not be an opportunity for agents of Ilm-al-Batin (those who claim to have hidden knowledge) to thrive and mislead. There is nothing like hidden knowledge.

These letters do have meaning, but it is only known to Allah; delving into research to understand it should not be our concern, we must concern ourselves with Allah's message which follows from the next verse (Qur’an 2 verse2) till Surah Nas (Qur’an 114) and Surah Al-Fatiha.

What we should concern ourselves with is the guidance contained in the Qur’an, wherein there is no doubt and it is guidance that leads to the straight path for those who follows that path and these are the believers, not the hypocrites or those whose heart are diseased. This is why you should be close to the Qur’an, to purify yourselves, your hearts, your doubts and to be guided and be firm on the Straight Path.

Ramadan is the month of the Qur’an. “Ramadan is the (month) in which was sent down the Qur'an as a guide to mankind also clear (Signs) for guidance and judgment (between right and wrong)….” Qur'an 2 verse 185. Allah’s Words (Al-Qur'an) can take us closer and nearer to Him. Therefore, completing the Qur'an recitation in Ramadan is highly recommended; listening to its beautiful rendition elevates the soul; and exploring its meanings and explanations (tafsir) is a commendable venture. All these form part of Ramadan.

Allah's Messenger (peace be upon him) said, “Fasting and the Qur'an intercede for a man. Fasting says, 'O my Lord, I have kept him away from his food and his passions by day, so accept my intercession for him.' The Qur'an says, 'I have kept him away from sleep by night, so accept my intercession for him.' Then their intercession is accepted.” (Tirmidhi)

Indeed the Qur’an is Amazing only to those who drink from its juice of tranquility (Sakina) and guidance (hidaya). May Allah count us all amongst those who will be truly success. Amin.

- Contributed by Shamsideen AbuSuad, UK.