Day 6: Following the Excellent Sample

“You have indeed in the Messenger of Allah a beautiful pattern of conduct (an excellent example) for anyone for him who hopes in Allah and the Final Day…” (Qur’an 33:21)

Everyone desires an example to follow or a good practice to guide, so that mistakes are not repeated and success is replicated. This is human nature from our predecessors’ time in the cave even till today’s era of corporate governance. Indeed, this is the reason why God did not only send revelations, but along came the prophets; being human and while exhibiting human weaknesses, they were examples to follow.

Prophet Muhammad has been described as having “uswatun hasanatul” - a beautiful pattern of conduct or an excellent example.” God encourages us to listen to the Prophet’s instructions and follow his actions. But how do you follow him?

There are two approaches to applying the Sunnah. First, some people approach the idea of following the prophet by believing that “every act and saying of the Prophet (pbuh) was directed by revelation (Wahy) and the Muslim is expected to copy everything. Hence, the way he used to eat, sit, dress, appear, live and earn a living etc must be adopted irrespective of the social context and circumstances that surrounded him.” Allah says: “Nor does he (Muhammad) say (aught) of (his own) desire. It is no less than inspiration sent down to him.” (Qur’an 53:3-4).

Secondly, another group of Muslims approach following the Sunnah by believing that some actions of the Prophet (particularly the rituals and law) were based on revelation while in certain circumstances he (pbuh) “exercised his personal judgment and reasoning (ijtihad) wherein he was not directly guided by any specific revelation. Therefore, in following his guidance one should consider the spirit or intention and the context or circumstances surrounding his non-ritual actions. This however does not imply that his actions are irrelevant to today’s situation.”

Instances of this was when the Prophet was corrected for focusing his attention on the Quraysh leaders rather than the blind Muslim questioner (Ibn Maktum): “(The Prophet) frowned and turned away, because there came to him the blind man (interrupting). But what could tell you but that perchance he might grow in purity…?” (Qur’an 80:1-3). Similarly, the Prophet once forbade for himself the consumption of honey, and Allah corrected him thus: “O Prophet! Why do you hold to be forbidden that which Allah has made lawful to you: you seek to please your consorts…?” (Qur’an 66:1).

Muslims who follow the first approach insist on strict compliance with daily routines of the Prophet (pbuh) irrespective of the social context whereas those who follow the second approach see that sticking to compliance without consideration of the existing societal context could even result in the opposite of what the Prophet’s intentions were.

This means there is the need for greater tolerance and accommodation on the part of the Muslims for what may at first appear as being too conservative or to too liberal. However, most Muslims adopt one of these two approaches or a mixture of the two depending on the issue in question.

“We have already sent down to you verses making things clear an example from (the story of) people who passed away before you and an admonition for those who fear (Allah).” Qur'an 24 verse 34

Day 5: Time and Time Again

The most valuable commodity that we possess is time.  Rich or poor, we all have the same amount of time and we will all be accountable for how we spend our time. Ibn Abbas reported: Messenger of Allah (peace be upon him) said, "There are two blessings in which many people incur loss. (They are) health and free time (for doing good)". (Bukhari) 

How we spend the time we have in this life is what will determine our outcome in the Hereafter. It takes time to pray, read the Qur’an, learn and understand Islam, propagate Islam, etc. Unfortunately, we seem not to have the time at our disposal. We must do those extra hours of overtime at work, attend concert on this weekend, need to take the car to be cleaned, cousin's son is having birthday party and its out of town, etc. 


There are so many things we do with our time that will not benefit us in the hereafter and yet we apportion a disproportionate amount of time to these activities. Meanwhile Allah warns us against the abuse of time, Allah's Messenger (peace be upon him) said, "Allah said, 'The offspring of Adam abuse the Dahr (Time), and I am the Dahr; in My Hands are the night and the day!' " (Bukhari)

Our time should be used productively in the way of Islam. Five times a day we are required to give up all our worldly activities to offer salaah. “O believers, when the call to prayer is sounded on the day of congregation, hasten to Allah's remembrance and leave all worldly commerce. This is for your own good, if you but knew it.” (Qur’an 62 verse 9) 


The more you give of your time to Allah, the easier it becomes, the more disciplined you become and the more likely you are to recognize the things that waste our time and discard them accordingly. Time will pass away never to be regained, but the things that we do (during that time) will remain.

- Contributed by the Muslim Message Team, UK.

Day 4: The Altar of Sacrifice

The obedience, servitude to and love of Allah is much thicker than bondage of blood, money, friendship, political affiliations, etc, below are instances of sacrificing for the sake of Allah, indeed the bond of deen is superior. 

The One Who Fights Allah:

“It is not fitting, for the prophet and those who believe, that they should pray for forgiveness for pagans, even though they be of kin, after it is clear to them that they are companions of the fire. And Ibrahim prayed for his fathers' forgiveness only because of a promise he had made to him.” (Ref. Qur’an 19 verse 47) But when it became clear to him that he was an enemy of Allah, he dissociated himself from him: For Ibrahim was most tender-hearted, forbearing. (Qur’an 9 verse 113-114). Although Ibrahim (peace be upon him) had promised to pray to Allah for his fathers forgiveness, it had become apparent to him that his pagan-loving, unbelieving father had rejected Allah.

The Cut-Throat Sacrifice:

Prophet Ibrahim was faced with having to sacrifice his own son who was also a Muslim. “Then when (the son) reached (the age of) (serious) work with him he said: "O my son! I see in vision that I offer thee in sacrifice: now see what is thy view!" (The son) said: "O my father! do as thou art commanded: thou will find me if Allah so wills one practicing Patience and Constancy! So when they had both submitted their wills (to Allah) and He had laid Him prostrate on his forehead (for sacrifice), We called out to him "O Ibrahim! You hast already fulfilled the vision!" thus indeed do We reward those who do right!” (Qur’an 37 verses 102 - 105).

The Unrighteous One:

Nuh (peace be upon him) also had to give up on his son for the sake of Allah. He loved his son so dearly, he wanted him to be saved, but the son publicly rejected his father. He wanted out and he got that. But still “…Nuh called upon his Lord and said: "O my Lord! Surely my son is of my family! And Your promise is true and You are the Justest of Judges!" He said: "O Nuh! He is not of thy family: for his conduct is unrighteous.  So ask not of Me that of which thou hast no knowledge! I give thee counsel lest thou act like the ignorant!" (Qur’an 11 verse 45-46).

The One Who Sympathizes With Evil:

When the warning came to Lut about the activities of his people and their impending destruction, he called for his people to surrender to Allah (SWT), he abandoned his wife because she held back with the wrongdoers, the gay community of Sodom. For her it is cool to be gay and a choice to be made. “(The Messengers) said "O Lut! We are Messengers from Your Lord! By no means shall they reach you! Now travel with your family while yet a part of the night remains and let not any of you look back: but thy wife (will remain behind): to her will happen what happens to the people.  Morning is their time appointed: is not the morning nigh?" (Qur’an 11 verse 81).

- Contributed by Shamsideen AbuSuad, UK.

Day 3: How To See God

“To Allah belong the East and the West, and wherever you turn, there is the countenance of Allah, for Allah is All-Pervading and All-Knowing.” Qur'an 2 verse 115

Everywhere you look and in everything you see, there is the sign and handiwork of God. The proof of His existence is in us and in all that exist. His countenance and reality is all around. From the depth of all hearts to the uncharted terrains of the yet-to-be-discovered galaxies, there is the presence of God.

He is ever so near and aware of every action of every human. In fact, God states that, “…verily We shall recount their whole story with knowledge for We were never absent (at any time or place).” Qur'an 7 verse 7. This is why His continuous presence must never be undermined, in whatever we do. He knows and He is aware. Nothing escapes Him because “…He is with you wheresoever you may be.  And Allah sees well all that you do.” Qur'an 57 verse 4

If He is really everywhere and cannot be missed, how do you then see Him? Sighting God is possible, but not with the human eyes considering all the human frailties and the earth’s limiting nature. The human nature and the earth we live on are both fragile. Some certain exposure could prove too much to these. Indeed, they cannot withstand the true lights of God.  

This was the case when the people of Prophet Musa (Moses, peace be upon him) demanded to ‘see’ God. They pushed Musa (rather, they pushed their luck) too far. They then gathered by a mountain looking at the top expecting to see God, or even a glimpse of Him. The light that shown accompanied by the sky’s and earth’s tremor caused their loss of consciousness. God reminds them thus: “…remember you said: ‘O Moses! We shall never believe in thee until we see Allah manifestly’ but you were dazed with thunder and lightning even as you looked on. Then We raised you up after your death; you had the chance to be grateful.” Qur'an 2 verses 55-56

Yet some people arrogantly seek ‘sighting’ Him as the evidence of His existence. Their challenge is not new neither is there sarcasm. The same attitude was flaunted at the Prophet Muhammad (peace be upon him). The Qur'an explains:  “Such as fear not the meeting with Us (for Judgment) say: "Why are not the angels sent down to us or (why) do we not see our Lord?" Indeed they have an arrogant conceit of themselves and mighty is the insolence of their impiety!” Qur'an 25 verse 21.

Those who have true faith accept that we cannot see Him physically though we can feel his presence, but He can see us: “No vision can grasp Him but His grasp is over all vision: He is above all comprehension, yet He is acquainted with all things.” Qur'an 6 verse 103. However, we have no doubt that we shall see God on a different day in a different world (Al-Jannah).

We believe that He is ever so near that he hears our heartbeat and the surreal fathoms of our soul. God asks rhetorically in the Qur'an: “..who listens to the (soul) distressed when it calls on Him and who relieves its suffering and makes you (mankind) inheritors of the earth? (Can there be another) god besides Allah? Little it is that you heed!” Qur'an 27 verse 62

- Contributed by Shamsideen AbuSuad, UK.

Day 2: Ramadan Sms - Beautiful Wishes & Wisdom on the Wave

“Then spread abroad a Message, whether of Justification (for the righteous) or of Warning (for the wrong-doers). Assuredly what you are promised must come to pass.” 

Qur'an 77 verses 5-7

Ramadan season is well-wishing time too, not least on our mobile handsets. We seize the moment to encourage good deeds, discourage bad deeds, make dua and special wishes and spread the light of Islam. I got a few beautiful messages too. The first below is the one I composed and sent around, after that are a few of the ones I got:

From Me:

Having now met us alive alhamdulillah, may Ramadan fill our souls with submission & forgiveness, our hearts with humility & piety, our efforts with sincere intentions & good outcomes and may Ramadan leave us at the end energised, fulfilled and ever more graceful towards humanity & grateful to God. Amin. Salam & Ramadan Kareem to the entire family. -

From Friends:

May Allah accept our Ibadah, over look our errors and purify our intentions. Amin.

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Ramadhan kareem. May Allah provide you all with forgiveness, mercy + open the doors to jannah Ameen. Indeed now is the time to act + help those who are oppressed & less fortunate.

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Ramadan kareem to you, may Allah grant us the full blessing of the month.

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Ramadan mubarak. May Allah swt bless us all with a fruitful month & respite & blessings to all esp. those suffering illness, tyranny, oppression, hardship & calamity.

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"O you who believe observing the fasting is prescribed for you as it was prescribed for those before you, that you may become the PIOUS". May Allah reward all Muslims and all those that bear witness to His oneness and uniqueness. HAPPY RAMADAN.

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May almighty Allah swt accept our fasting and count us among the successful on account of this month. May He continue to guide us on His chosen path, and increase us in piety and faith. Amin. Ramadan Mubarak.

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My name is Shaaban, my neighbour Ramadan will be visiting you soon with his wife (Saum) & 2 kids (Suhur & Iftaar).They will be accompanied by 3 grand children (Rahmat, Maghfira & Tawba). They will leave after 30 days by Eid Airlines. Please, treasure them & you will be blessed. Also remember the sick, the disabled, the departed souls before Allah to grant them a peaceful place, and pray for the entire Muslim Ummah to give them all that they desire. Happy Ramadan In Advance.

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Salam. I've been lazy with my ramadan smss. Hope you are enjoying today's ramadan fast. I pray that Allah Almighty answers the good prayers and brings us all happiness in this life and the next ameen

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Ramadan Greetings. But there is a bit of confusion on when to stop eating the pre-dawn meal (Fajr time) - Islam Channel says 3:20am. East London Mosque says 3:50am. Which do we follow? H-E-L-P.

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The Sms came in various sizes, with various prays and messages and using a variety of greetings. The serious & humourous were all there. Did you get some interesting sms/text messages? Please feel free to share them here.

Have a successful Ramadan Fast today.

- Contributed by Shamsideen AbuSuad, UK.

Day 1: The Defining Declaration

"Allah does not regard your body and looks, but (He) looks at your hearts." (Muslim)

It is another year and another month of Ramadan. Today (Wednesday August 11, 2010) marks the beginning of Ramadan for Muslims all over the world. It is a spiritual month, but with lots of physical activities. The danger with monotonous physical activity is lacklustre automation. Many have fallen into this trap!

Yet, Ramadan starts with a solemn declaration from the deep core of the heart through a clarification by way of intention to fast not for the mere physical and mechanical rudiments, not for the public show (riya) and entertainment, not for the bandwagon effect (every one is fasting so am I), nor the hypocritical mask (of pretension). This intention also declare that fasting is not for the sake of parents or cultural cum traditional practices, nor is one forced to undertake the act. The fasting person should declare in his heart that this act of fasting which he or she is about to undertake “is intended for Allah alone so that my thoughts, actions, heart and soul can be purified – a return to the natural fitrah” (our uncorrupted conscience or nature).

This is the implication of the “niyyah” (intention). Therefore, "he who does not resolve to fast (by declaring his or her intention) before it is fajr, then there is no fast for him." (Hadith: Abu Dawud).

This declaration of intention addresses “the nature of our being” and focuses on the sincerity of our devotion. It challenges our deep-rooted mis-devotion and our corrupted piety, hence the declaration is convened in the heart and this determines whether or not his actions are appropriate or misappropriated, as the Rasul (peace be upon him) said: "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended." (Hadith: Bukhari)

The site of this declaration is the engine-room of the human anatomy and no one else is privy to this unique activity but Allah and the subconsciousness of the declarer. Thus God says in the Qur'an: "Say: Whether you hide what is in your hearts or reveal it Allah knows it all. He knows what is in the heavens and what is on earth. And Allah has power over all things." (Qur'an 3 verse 29)

Therefore, your actions throughout Ramadan are hinged on the intention you make. Bring this intention to your every action, so that the problem of monotony, of pretence, of hypocrisy, of stone-cold hearts, of ‘Ramadan-Come-Ramadan-Go-You-Remain-Unchanged,’ and the added problem of lack of self-refining conscience, will all become minimised if not eradicated.

The purpose of Ramadan is to re-format your system. Please allow it. Remember, your task is easy because the instructions are simple and straightforward: you have been “…commanded no more than this: to worship Allah, offering Him sincere devotion, being true (in Faith)…" (Qur'an 98 verse 5).”

- Contributed by Shamsideen AbuSuad, UK.

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.