Bilal: Voice of Islam and Model of Servitude

 

You have heard the adhan – human voices calling you to the worship of Almighty Allah, in person, online, on your adhan alarm clock and on your computer’s adhan software.

You have heard the strong voice of a teenage boy, you have heard the strained voice of a gentle elderly man, and you might have yourself been inspired to give the adhan once or twice.

If you are like me, you might even have a favorite adhan, but perhaps not the one who gave it, but you remember where you were, and how you felt hearing it!

No matter where, when, or how you have heard the adhan, one thing is for sure: it is repeated five times a day times the number of mosques or prayer halls around the world.

We listen without realizing that with each adhan, we are reliving the first adhan, and reenacting the moment and the words uttered during that first adhan, by the man requested by Prophet Muhammad (peace and blessings be upon him) to make it: Bilal ibn Rabah.

Reviewing the life of this beloved and dear Companion of Prophet Muhammad we find lessons for young Muslims around the world.

From Slavery to Servitude

The most authentic accounts of the enslaved status of Bilal ibn Rabah are available because of the affinity which he and Abu Bakr As-Siddiq developed for each other based on their spiritual inclination towards monotheism. The latter was a man of noble lineage and prestige, and the former was a slave of mixed ancestry.

For Bilal accepting Islam meant defying his slave master, who was steeped in the worship of idols and ignorance, and thereby risking severe punishment and torture.

For Abu Bakr, accepting Islam meant defying his tribe, which was also steeped in the worship of idols and ignorance, and thereby risking the loss of access to power, prestige, and protection.

Perhaps the most ruthless of all slave owners in Arabia, was Umayyah bin Khalaf, who was also the owner of Bilal. Accounts of his torture of Bilal when he accepted Islam teaches us today that no matter what the circumstance or the perceived consequences of submitting to Almighty Allah, one must persevere, and with the help of Allah the Almighty only grow stronger in one’s conviction about the true message of Islam.

Bilal Is Free

Among those who witnessed the torture of Bilal, and could not tolerate the fact that a fellow believer could suffer in such a way, was Abu Bakr, and he was moved to purchase Bilal’s freedom. This is confirmed by the Qur’an and several hadiths.

According to the tafseer of Ibn Kathir of (Al-Layl 92: 5-7, 17-21), we find lessons about the unparalleled generosity of Abu Bakr, and in particular as it related to his spending of his own wealth to free slaves, such as Bilal.

Having been set free, Bilal could have easily been overly grateful and voluntarily offered himself in the servitude of Abu Bakr, but as we know from a narration by Qais, Bilal said to Abu Bakr:

“If you have bought me for yourself then keep me (for yourself), but if you have bought me for Allah’s Sake, then leave me for Allah’s Work” (Al-Bukhari, Book #57, Hadith #99).

And of course we know that Bilal was truly set free and ended up going from being the slave of a man to being the slave of Almighty Allah.

Unselfish Use of Personal Talent

As noted above, Bilal did not lose a single moment after being freed to turn his entire focus to the worship of Allah the Almighty and the Companionship of Prophet Muhammad.Indeed, even in slavery, Bilal had been known as a leader, one who was honest, trustworthy, insightful, and blessed by Almighty Allah with a most beautiful voice.

We often forget that each of us is unique, with special talents and skills as given to us by Almighty Allah, and we focus too much on our faults, on our weaknesses.

With this defeated state of mind, we end up neither being of benefit to ourselves or to anyone else in society.

In the life of Bilal we have the powerful story of a man who was once owned by another man, but when set free, instead of blaming his former owner for enslaving him or punishing him, or somehow depriving him of his skills and talents, he set his sights on total commitment to a better life through complete and total submission to Almighty Allah.

By being patient, keeping himself occupied with the sincere worship and remembrance of Allah the Almighty, Bilal would not have known it then, but he was about to enter into the pages of Islamic history for his unselfish use of his talent.

The First Mu’dhin (Prayer Caller)

A critical decision for the Muslims became the medium through which they would announce the times of the five obligatory prayers. Ibn `Umar reported: “When the Muslims came to Madinah, they gathered, and sought to know the time of prayer, but no one summoned them.”

One day they discussed the matter, and some of them said to use something like the bell of the Christians, and some of them said to use a horn like that of the Jews.

`Umar (may Allah be pleased with him) said: “May not a man be appointed who should call (people) to prayer?”

The Messenger of Allah (peace and blessings be upon him) said: “O Bilal, get up and summon (the people) to prayer.” (Muslim, Book #4, Hadith #735).

Known for his beautiful voice with which he used to recite poetry and the Qur’an, Bilal would from that moment onwards be known throughout history for having been the first man in the history of Islam to call the adhan and gather the believers to prayer.

He could have declined by saying it is more worthy of someone from the Quraysh to have this honor.

Instead, as a lesson to all of us, he obeyed Prophet Muhammad without question, and then made unselfish use of his talent in the service of his community.

Final Thoughts

There is so much more that could be said about Bilal, but what stands out clearly is that once the shackles of slavery had been broken, he rose to the height of being a most intimate Companion of Prophet Muhammad, and played an integral part in the development of the early Muslim community.Indeed, Jabir ibn `Abdullah narrated that `Umar ibn Al-Khattab used to say that Abu Bakr As-Siddiq is our chief, and he manumitted our chief, meaning Bilal. (Al-Bukhari, Book #57, Hadith #98).

How wonderful is the life story of Bilal, a blessed Companion indeed, and one who was fortunate enough to know that because of his devotion to Almighty Allah and His Messenger, he had secured a place in Paradise.

Abu Hurairah narrated that at the time of the Fajr prayer, Prophet Muhammad asked Bilal:

“Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise.” Bilal replied, “I did not do anything worth mentioning except that whenever I perform ablution during the day or night, I pray after that ablution as much as was written for me.”  (Al-Bukhari, Book #21, Hadith #250).

Reflect on your own life and strive to be in servitude to Almighty Allah, to use your personal talents unselfishly to serve your community, and most importantly, to love to stand in prayer – worshipping none but Allah alone! - aboutislam.net

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This article was published in 2009.

Sources:

1. Tafsir Ibn KathirSahih Bukhari
2. Sahih MuslimHaykal
3. M. H. (2004). The life of Muhammad. Indianapolis, IN: American Trust Publications.

Being Thankful to Allah…Why It Matters

 

Each day in our salah, we repeatedly make one humble request to Allah, our Creator and Sustainer:

{Guide us the Straight Way.} (Al-Fatihah 1:4)

It is only by seeking and staying on the Straight Way, that we can ever hope to attain true salvation and success.

What then must we do to ensure that Allah accepts and grants our Prayer? The Qur’an explains:

{Whosoever holds on to Allah, he has already been guided onto a Straight Way.} (Aal `Imran 3:101)

What exactly is i`tisambillah or ‘holding onto Allah’?

How do we develop a close attachment to and a close relationship with Allah?

Let us explore the answers to these questions by reflecting upon the characteristics needed to ‘hold onto Allah’ and thus be among those who are shown the Sirat al-Mustaqim or the Straight Way.

Gratefulness

The first characteristic is being ever grateful and thankful to Allah for everything that you possess including your wealth, health, status, intellectual abilities and life.

You should recognize that your very existence and your continuing sustenance are dependent on Allah. Whatever praise is due, therefore, it is due to Him alone, for nobody has the power or the resources to give you anything except by His will. His bounties and blessings are countless. Allah says:

{Is, then, He who creates comparable to any that cannot create? Will you not, then, take heed?

And should you try to count Allah’s blessings, you could never compute them. Allah is, indeed, All forgiving, All compassionate; and Allah knows all that you keep secret as well as all that you bring into the open.} (An-Nahl 16:17-19)

That is what Prophet Ibrahim (peace be upon him) stated, as narrated in the Qur’an:

{It is He who has created me, and so it is He who guides me;

it is He who gives me to eat and drink, and whenever I am sick it is He who heals me;

and it is He who makes me die and then will bring me to life.

And upon Him, l pin my hope that He would forgive my sins on the Day of Judgment.} (Ash-Shu`araa’ 26:77-82)

In many places in the Qur’an, Allah compares the terms shukr and kufr. (al-Baqara 2:152, Luqman 31: 12). Iman implies shukr or gratefulness as opposed to kufr or ungratefulness.

An unbeliever is ungrateful to the Being who has given him everything, whereas a mu’min or a believer is one who is ever thankful for all that Allah has given him, for he recognizes that his Lord is Merciful and Loving. (Hud 11:90).

Iman, therefore, requires due praise and thanks to Allah. If you are ungrateful, Allah is unaffected. If you become grateful, then you have taken the first step towards becoming a true believer.

In every moment and in every situation we see our Creator and Sustainer actively involved. He has not retired from this world. He is on His throne creating, distributing and administering everything.

Allah the Almighty governs and sustains all in the Universe. Not even a leaf can fall without His knowledge, His permission and His command. The Qur’an declares:

{He knows all that enters the earth and all that emerges therefrom, and that which comes down from the sky and all that ascends therein; and He is with you wherever you may be.} (Al-Hadid 57: 4)

Everything that happens to us – even events that we may consider to be personal afflictions or natural disasters- are from Him. So even in times of calamity and distress, there will be some good for us, provided we respond appropriately. The Prophet said:

“How wonderful is the case of a believer! There is good for him in whatever happens to him -and none, apart from him, enjoys this [blessing.] If he receives some bounty, he is grateful to Allah and this bounty brings good to him. And if some adversity befalls him, he is patient, and this affliction, too, brings good to him.” (Muslim)

Look again at the Qur’an, you will see that the very first introduction to Allah is Ar-Rahman Ar-Rahim. (Al-Fatihah 1:1) Allah Himself is saying that He is the Most Merciful, He is the Most Compassionate. He shows and gives mercy to all, even those who continue to be ungrateful and rebellious towards Him:

{Allah is full of bounty to the people, but most people do not give thanks.} (Al-Baqarah 2: 243)

Reflect upon your own life and you will find innumerable occasions when Allah’s ‘hand’ has been holding you and helping you. So often, we subconsciously use the expression ‘thank God for this and that’, without realizing the full implications of our words.

The Qur’an even reminded the Prophet Muhammad (peace and blessings be upon him) that in his early life, Allah’s ‘hand’ was holding him and guiding him:

{Did He not find you an orphan and gave you shelter [and care]? And He found you wandering and He gave you guidance. And He found you in need and made you independent. Therefore, treat not the orphan with harshness, nor repulse him who asks.} (Ad-Duha 93: 6-10)

This exhortation is not only for the Prophet but for all people. From the moment that we open our eyes in this world until the moment our souls leave our bodies, and even beyond, Allah’s mercy, compassion and protection remain with us.

Continuously remind yourself then that your entire existence is dependent on Him. He is your Lord and Sustainer. He is nourishing and sustaining all that exists.

From morning until evening, your tongue must be moist with continuous praise of Allah. In return, Allah has promised increased rahmah or mercy for you:

{If you are grateful, I will surely give you more and more.} (Ibrahim 14:7)

This is the cornerstone of your faith and the Islamic way of life. If you learn this first lesson, you will begin the process of ‘holding onto Allah’. And whoever is grateful, he is only grateful for the benefit of his own self (Luqman 31:12), for surely if it was not for the grace of God on you and His mercy, you would have been among the losers. (Al-Baqarah 2:64).

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 References

Take with some modifications from the author’s In the Early Hours.

- aboutislam.net

Purity of Heart: How to Improve It

 

Every child is born innocent, sinless, and angelically pure. If you look at the innocence of a child, this is how close we should be to Allah the Almighty.

A child brought up knowing love and tenderness retains a healthy sense of self-esteem and worth. However, it remains that every child develops an ego, and each encounters life experiences that adversely affect their trust and innocence.

When we are pure at heart, our hearts become innocent and clean like children. But to remain this way is a daily challenge.

Not Being Taught a Moral Life

Optimistically, most children learn the meaning of integrity and how to live a moral life.

When children learn integrity and morals, they grow up having self-worth, making it is easier to relate to God. They have common sense, and their life is made easier.

Less fortunate children may, as adults, go through life aimlessly – without knowing how to navigate their journey – making up the rules as they go along. They lack a sense of self-worth or purpose that should have been instilled in them by parental figures.

Sometimes, they feel jealous and exhibit competitiveness toward others. These individuals tend to search for love wherever they can find it, ultimately facing betrayal and disappointment, leading to heartache and lack of trust.

Despair

When a person feels hurt, disappointed, or alone, despair and depression begin to take root.

Many people lead lives of desperation and emptiness, devoid of morals – conditions that make life complicated.

In such a state, it becomes easy to miss seeing the beauty of Almighty Allah around us; or to see Him as the One who loves us unconditionally. In taking these things for granted, it becomes commonplace to lose trust in God.

Judging Others

Even when trying to live moral lives, a lack of self-control leads to speaking badly toward or judging others.

In not striving to live exemplary lives, showing empathy toward one another, giving in charity and brotherhood, upholding the common good, and supporting justice – life becomes mundane.

Overcoming Shame

Many new converts, and Muslims who strayed from the straight path, have lived immorally – against the tenants of Islam. Sometimes this is found in Western cultures, where self-focus vs. service to others is predominant.

In either case, Allah the Almighty is All-Forgiving, Most-Merciful, and whatever our mistakes, repentance, asking His forgiveness, seeking forgiveness of others, and forgiving ourselves, purifies our hearts.

The love of Allah the Almighty invokes self-worth. Our mere existence is proof that we are a creation of His beauty!

He loves us with the tenderness of a mother holding her newborn child. Almighty Allah is always with us. We are never alone.

Forgiveness brings us peace of mind and purity of heart if we submit our whole hearts to Allah the Almighty.

Becoming Close to Almighty Allah

The acts of prayer and dhikr (remembrance of Allah the Almighty), bring us inner peace. Remembering Him throughout the day, being aware of the beauty and awe of His creation rekindles that child-like quality of innocence we had at birth.

Being merciful and kind, having a good heart, refraining from being judgmental, cruel, jealous, or self-righteous will restore peace of mind and purify our hearts.

Physical Cleanliness

Physical purity and cleanliness will also contribute to the purity of our hearts. We should physically take care of and beautify ourselves.

Eating healthy halal food and drinking enough water will make us feel better about ourselves.

Purifying ourselves before prayer with proper wudu washes away our sins.

When we uphold our responsibility to family and keep our word, we are worshiping God.

Guarding our words, not using profanity with the same mouths that recite the Quran or Allah the Almighty, keeps our minds clean.

Being fair, not hurting others unjustly, and using good judgment prevents drama and conflict in our lives.

Reflection

Taking time to reflect in solitude, and pausing several times a day (not just for the daily prayers), to feel the closeness and companionship of Allah the Almighty, and seeking refuge in Him through times of despair, is essential in maintaining purity of heart, because life is far from perfect.

We should also pause throughout the day to make dua for others affected by misfortune.

Gratitude also nurtures peace of mind and purity of heart; teaching us to value whatever we have in our lives.

Forgiveness

Having the ability to forgive and apologize for doing something wrong, or hurt someone, is an invaluable virtue.

Holding onto a wall of anger between our brothers or sisters brings complexity and impurity into a believer’s life.

Through purity of heart, we become more empathetic. If Allah the Almighty is Forgiving and Merciful, we should strive to emulate the examples set out in the Quran and Sunnah, beginning with extending mercy toward one another.

Life of Simplicity

Following the middle path, Allah the Almighty makes practicing Islam easy for us.

Islam is not intended to complicate our lives but encourages that we live in simplicity and to avoid seeking excess in the material aspects of this life.

Material things complicate our lives and diminish both physical and spiritual purity.

Simplicity brings purity of heart. Living a life of simplicity and purity will bring us back to the innocence of a child, resulting in greater happiness and peace of mind. It will make our lives easier.

Our lives become enriched by viewing the world as a creation of God’s beauty, and we should take care to not destroy the earth or be wasteful.

We should look to ourselves as creation of Allah that we, ourselves, are beautiful, and that we should make ourselves beautiful, our relationships beautiful, and that we will be rewarded in the hereafter, for Allah loves a pure and beautiful heart. This is what is most desired to Allah in the hereafter.

In looking to ourselves as the inherently beautiful creation of Allah the Almighty, it becomes easier to understand that, by striving to maintain purity in our hearts, the inner beauty we were born with radiates through our appearance, and our relationships improve as well.

What aspect of our character does Allah the Almighty value the most concerning the hereafter? He is looking for whether or not we have a pure and beautiful heart. - aboutislam.net

Allah Loves Gentleness in All Things

 

One of the most beloved qualities of good character to Allah is kindness and gentleness. Allah has reserved a special reward for those who are kind and gentle.

Aisha reported: The Messenger of Allah (peace be upon him) said:

“O Aisha, Allah is gentle and He loves gentleness. He rewards for gentleness what is not granted for harshness and He does not reward anything else like it.” (Muslim)

Kindness and gentleness are traits that are inherently good, and whoever has them has been given his portion of goodness.

Prophet Muhammad said:

“He who is deprived of kindness is deprived of goodness.” (Muslim)

He also said:

“Whoever is given his portion of kindness has been given his portion of goodness, and whoever is deprived of his portion of kindness has been deprived of his portion of goodness.” (At-Tirmidhi)

Allah loves kindness and gentleness in all matters, so we should manifest these qualities even when we face abuse and cruelty. On one occasion, the Prophet was insulted and cursed by his enemies but he did not return their curse. Rather, he showed patience and forbearance and encouraged his companions to be kind.

Aisha reported:

“A group of Jews asked permission to visit the Prophet and when they were admitted they said:

“Death be upon you.”

I said to them:

“Rather death and the curse of Allah be upon you!”

The Prophet (peace be upon him) said:

“O Aisha, Allah is kind and He loves kindness in all matters.” (Al-Bukhari)

Indeed, Allah sent Moses and Aaron, peace be upon them, to Pharaoh and He commanded them to speak mildly to him and to begin their invitation to Islam with gentleness.

Allah said:

{Speak to him mildly that perhaps he may remember or fear Allah.} (20:44)

Prophet Muhammad (peace be upon him) was commanded to begin inviting the unbelievers of Mecca to Islam with gentleness, even though they were plotting against him and the Muslims.

Allah said:

{Verily, they are planning a plan and I am planning a plan. So give respite to the unbelievers, deal gently with them for a while.} (86:15-17)

For this reason, the Prophet was patient and forbearing with their abuse for more than twenty years. Only after the persecution became so intense was he allowed to fight back in self-defense. Even so, the Prophet was given clear instructions to accept their repentance or at least accept their offer of peace.

Allah said:

{If they repent, establish prayer, and give charity, let them go their way. Verily, Allah is Forgiving and Merciful. If any one of the idolaters seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety. That is because they are a people who do not know.} (9:5-6)

Thus, the door of mercy and gentleness is never closed, as even the worst of criminals are given the opportunity to repent and make amends.

Furthermore, kindness and gentleness should be shown to the animals and indeed all of creation.

Aisha reported:

“I was upon a camel which was misbehaving so I began to beat it. The Messenger of Allah, peace and blessings be upon him, said:

“You must be gentle. Verily, gentleness is not in anything except that it beautifies it, and it is not removed from anything except that it disgraces it.” (Musnad Ahmad)

Small acts of kindness, although it might be trivial in the eyes of people, are an important means for us to be saved from Hellfire and admitted into Paradise.

Prophet Muhammad said:

“Shall I not tell you for whom the Hellfire is forbidden? It is every person accessible, polite, and mild.” (Sunan At-Tirmidhi)

Therefore, we should train ourselves and our children to be kind and gentle in all matters, among the Muslims, among unbelievers, and even with the animals. We should resist the temptation to indulge in cruelty and savagery.

We ask Allah to beautify our manners with kindness and to protect us from falling into harshness.

Source: Faith in Allah.org

Love or Marriage: What Comes First?

 

Normal Interaction vs. Serious Interaction

Although I have answered many questions concerning the issues of male-female relationships and whether Muslim society is mixed or segregated, apparently those subjects are always on top of controversial issues and need regular refreshment!

In all societies, men and women communicate for different reasons at work, in business, in market places, in classrooms, etc. In such cases what do we need intimacy for?

When intimate feelings grow between a man and a woman whose intentions are not directed towards marriage, it becomes a serious problem.

It could lead to an extra- or pre-marital sexual affair, which is not accepted under any circumstances.

When Things Get Serious: Talk!

But in some cases a couple feels a certain attraction towards each other with a “serious” intention to get married; here the situation becomes different.

In this case meeting and talking are not only permitted but also recommended.

The Prophet (peace be upon him) directed the couple who are planning for an engagement to talk and look at one another in order to make the decision.

This is to be considered the basis upon which love and affection is established between them.

However, such closeness with the intention of getting married is not left without limits; as I have just mentioned, pre-marital sex is not allowed under any circumstances.

Limitations

A woman must never be alone with a man in a private place; she should have her father, brother, or uncle with her.

Or in the case of converts or others who don’t have family to chaperon, a potential couple can double-date with a married couple or in a public place, while keeping with the sharia limitations.

This way the potential spouses can get to know each other and also see how they interact with others, which is just as important in getting to know a person.

Also, in Muslim countries it is the custom for a man and woman, once they have agreed to marry, to have an `aqd (signing of the marriage contract) some weeks or months before consummating the marriage and living together.

After the `aqd is signed they are legally and religiously married and may be alone together.

Away from the religious ruling of prohibition, I doubt that premarital cohabitation or even flirtation can lead to a better understanding of the “would be” husband or wife.

On the contrary, this type of relationship confines love to that of a physical attraction, which, I believe, is too strong to allow reason to work in a proper way.

Lust Blinds Reason

Tom Stoppard, the famous British playwright, once stated:

Sex is the attraction that Newton left out.

An attraction of such severity can possibly blind the eyes from detecting the actual defects in the future life partner.

Whereas keeping a reasonable distance from him or her may give a better overall vision that does not concentrate on one aspect—that of physical desire—at the expense of other aspects that are related to the personality.

In addition to this, with marriage being a decision of such magnitude, parents are invited to give their opinion about it.

This decision is made not only through passion but through the experience of life, which young couples definitely lack.

Islam looks at this relationship as a sacred responsibility and not as a love game or temporal pleasure.

In this way Islam’s restriction on intimacy between man and woman, even in the case of a planned marriage, is not meant to fail this marriage as much as it is to supply it with all possible factors of success.

First, by making it a wise decision based on reason and logical thinking, away from the pressure of sexual desires; and second by making it “imperative” for the parents to give an opinion. - aboutislam.net

On the Journey to Allah, Beware of Three

 

“Travel is an adventure,” or so goes the slogan for a popular on-line travel company.

And though it may be nice to call it an adventure, in reality, sometimes travel can be downright difficult.

Whether it is getting lost in the middle of nowhere or running out of gas when we are miles from a station, or simply miscalculating how many diapers our baby needed for the trip, when things go wrong on our journey, we usually want to right them as quickly as possible.

Similarly, on the journey each of us takes to Allah, we may feel at times we’ve lost our way, that our hearts are in the middle of nowhere.

These can be very difficult times when we may not be sure how to continue moving forward. Sometimes we may not even realize that we’ve gone in the wrong direction until we find ourselves spiritually in very unfamiliar and lonely territory.

What are the signs that we have deviated from our journey to Allah and what should we do when we realize we are off our charted path?

Beware of Three

The Prophet Muhammad (peace be upon him) warned us of three destructive qualities that can cause our hearts to deviate from their spiritual journey to Allah. In fact, these qualities are so dangerous, so noxious, that they can prevent us from undertaking the journey at all. He said:

“Three are destructive: an obeyed stinginess, a desire that is followed, and a person who is pleased with himself.” (Ibn Majah, 4014)

At first glance, we might overlook the severity of these qualities, thinking, “Those don’t sound so bad.”

However, the destruction they cause to the heart is like the destruction a tornado causes when it touches down on land: not only do they harm the people who harbor them but they can cause the demise of an entire community.

What’s perhaps most concerning is that sometimes qualities can be very difficult to detect by the individual who harbors them. Much introspection and reflection is required on our parts to make sure our hearts are purified from such vices.

Obeyed Stinginess

The first quality the Prophet warned about is an obeyed stinginess, in Arabic: shoh mota’. The word shoh means “stinginess” and mota’ means “that is followed.” Shoh refers to the hidden inclination of a person characterized by preferring to hold and keep for oneself rather than give. When this inclination is obeyed, it becomes bukhl, greed or miserliness.

One of the most destructive and hated qualities found in any person is greed (bukhl). Greed is a very serious disease of the heart defined as the excessive desire to “possess wealth, goods, or objects of abstract value with the intention to keep it for one’s self, far beyond the dictates of basic survival and comfort.”

Greed causes a person to overlook the good they already have and insatiably demand more. Sadly, this is often in effort to fill whatever emptiness that person feels inside. This can not only destroy the individual, but the society around him as well.

Islam teaches that we must fight our inner inclinations of stinginess and even requires that we actively do so by paying an annual charity, zakah. Not paying zakah out of greed is an example of obeyed stinginess in its most lethal form.

But even when giving is optional, society will suffer if humans obey their inner feelings of stinginess. This stinginess may be in the form of withholding money, but can also be in the form of withholding time, resources, and even emotional support and love for others—and often, the latter does more harm than the former.

The ability to fight against the internal stinginess we naturally harbor is an act of maturity and of obedience and consciousness (taqwa) of Allah. Allah Almighty tells us in the Quran that those who are able to overcome their own stinginess are the ones promised success.

We should thus make every effort to overcome our internal stinginess, to go against the desire to withhold and to give generously. Not only will Allah compensate and reward us abundantly, but we will experience the fruits of our generosity at the level of our hearts.

Desire that is Followed

The next destructive quality the Prophet warned against is a desire that is followed. The word desire in Arabic is hawa.

Allah mentions the peril of the one who follows his own hawa in numerous places throughout the Quran. For example, He says:

Have you seen he who has taken as his god his (own) hawa (desire), and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded? (45:23)

The Arabic word hawa connotes more than the English word desire, for people naturally desire many things and some of them are totally lawful in Islam.[1]

Hawa is more like a strong passion for something, so strong that if it takes hold of a person, will cause him to act without consideration for what Allah and His Prophet have ordained.

Hawa is one of the most destructive forces upon the heart. It comes from a state of mind where a person feels that his or her vision, opinions, and interpretation of things, is best and most correct and can thus blind him or her from seeing truth as truth and falsehood as falsehood.

For example, the Quran tells of disbelievers who, because they followed their desires were blinded from seeing the truth of Islam.

The Prophet qualified desire as being destructive only when it is followed. But how can we discern if we are following our own hawa? Sometimes, it isn’t easy.

We must do our best to regularly increase our understanding of Islam and make sure that our actions align with what Islam teaches.

We must also be wary of providing our own opinions on matters pertaining to what Allah has ordained for us and should check ourselves when we feel like we’re the only one in the world with the correct understanding of Islam.

Moreover, we should reflect on the things we love and desire most in this world, be they material objects, positions of power and leadership, or even the love and admiration of others, and honestly assess whether pursuing those things is helping or hindering us on our journey to Allah.

Being Pleased with Oneself

The third destructive behavior that the Prophet warned of is that a person be pleased with himself, or in Arabic, have ujb of his own nafs.

The Arabic word ujb can be defined as conceit, the overestimation of one’s own worth and virtue. Conceit leads to arrogance and vanity because it causes a person to feel superior to others and fail to see his own failings and faults.

One of the most frightening things about conceit is that it often accompanies good deeds. For example, if a person has succeeded in fasting or in praying at night, he may feel happy and pleased with his actions.

If these feelings are the result of his appreciation that Allah is the One who has favored him and graced him with the ability to perform such actions, then this is not the conceit the Prophet warned against.

However, if the pride he feels stems from a belief that it is he who is the doer of these deeds and who possesses these good qualities, if he is pleased with himself on account of his own goodness, then this would be considered ujb or the destructive kind of conceit.

Such pleasure with oneself can reach such a degree that the person actually feels he is conferring some sort of favor upon Allah in performing such acts of goodness, rather than realizing that Allah is free from all wants and needs and that these actions really will only benefit or harm the one doing them.

“There is no greater gate from which we enter to Allah Almighty than the gate of humility by which we recognize that we have nothing and are nothing without the help of Allah. In contrast, the quickest path to misery in this world and in the hereafter is the path of exalting, praising, and feeling satisfied with the nafs (self).” [2]

Being pleased with ourselves leads us to commit violations against ourselves and forgo the very happiness that we claim to be pursuing

. It also prevents the kind of critical self-reflection that can lead to positive growth. Thus, if an entire society becomes pleased with itself and conceited due to its accomplishments, that society will surely fail to advance and may destroy itself.

Sometimes we may feel we’ve lost our way on the journey to Allah. Rather than despair, we should remember that Allah’s guidance is always there for the one who seeks it.

And though it may take effort to look inside and purify ourselves of the vices we see, doing so is one of the first steps to getting our hearts back on the right path so as to arrive at our desired destination, both in this world and in the hereafter.

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[1] “The Arabic term (hawa) is derived from the Arabic word that means to fall. It is also related to the Arabic word for wind. One’s passion is like the wind, in that it comes, stirs up emotion, and then dies down. One cannot really see it, only its effect.” —Hamza Yusuf, The Purification of the Heart.

[2] Mokhtar Maghraoui, “Avoiding Major Ailments of the Heart.” Audio Lecture

- aboutislam.net

About Marwa Abdalla

Marwa Abdalla received her B.A. in political science from Southwestern University, in Georgetown, Texas, and is currently working toward a degree in Islamic Studies with the American Open University. She is interested in writing about Islam, marriage and family. Her writing has been published in a book entitled Toward the Well Being of Humanity as well as on numerous websites. She lives with her husband and three daughters in San Diego, CA.

Is Guidance a Divine Gift For the Chosen?

 

May Allah purify our hearts from heedlessness and grant us hidayah, ameen! 

First of all, the Arabic word “hidayah” means guidance. The verb “yahdi” means to grant guidance.

Of course, it is Allah who grants guidance to people, thus hidayah is a God-given gift, which He places in the heart of whomever He wants to give guidance. 

Almighty Allah says in the Quran:

{Lo! the guidance is Allah’s guidance.} (Quran 2:73)

Hidayah is mentioned in so many places in the Quran and the hadith. It is, in fact, this merit that elevates humankind and makes us distinguished from animals.

Thus, the Quran describes those who lack guidance and those who are cut from their Lord as being degraded to the level of animals in the sense that they will be looking only for fulfilling the lusts and needs of the flesh. 

Hidayah is always associated with the spiritual elevation a person feels when Almighty Allah helps him or her offer a good deed or find a way to his/her problems. 

The Quran itself is described, before all, as ‘Huda’ (guidance).

Like the beacon that shows us the way in the darkness, the solace for the agonized hearts, the rope of salvation for a drowning person; hidayah plays a vital role in our lives.

It separates those who lead an animalistic life from those who know their way.

Seek Guidance from Allah

The Quran makes it clear that there are certain conditions and qualifications to gain hidayah.

In the very beginning of Surat al-Fatihah (Chapter 1 of the Quran), believers are indirectly instructed to seek guidance from Allah. Almighty Allah says:

{Guide us to the straight path -The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.} (Quran 1:6-7)

The Quran also clarifies that those who gain guidance and feel its sweetness are not the lazy or the advocates of evil; but they are the pious and the devout, who spend their all for the sake of Allah.

Almighty Allah speaks of the Quran as being ‘hudan li-l-muttaqeen’ (a guidance unto those who ward off – evil.) Simply, because God helps only those who want to help themselves. 

Again, the Quran states that those who seek guidance will be elevated in guidance and given more of it. Thus, two facts are to be considered; hidayah is the divine gift which Almighty Allah gives to whomever He loves and people should be qualified with piety and Allah fearing in order to gain it. 

Of course, people differ in regards to their reception of guidance; some people are ready and fast in achieving guidance while others are too slow.

In a hadith (prophetic tradition), the Prophet (peace be upon him) categorizes people, in respect of receiving and accepting guidance, into three categories: those who benefit from guidance themselves and help others get it, those who just help others but are not able to practice it themselves, and those who are like barren land; they do not accept guidance nor do they help people find it. 

The Ways to Gain Hidayah:

1- Having a deep and strong relationship with Allah, turning to Him for needs and fearing Him in secret, as well as in public.

2- Seeking knowledge and purifying one’s intention for Allah in every word and deed.

3- Strict obedience to Allah and following His commands and teachings.

A Muslim should always be eager to gain hidayah and spend his/her life asking Allah for it.

The one who is granted hidayah is really the successful and the happy person, simply because he/she will find him/herself leading a peaceful life.

For these reasons, seeking hidayah is the command of Allah and His messenger. 

In the Quran, Allah says:

{O you who believe; Obey Allah, and the messenger when He calls you to that which quickens you, and know that Allah comes in between the man and his own heart, and that He it is unto Whom you will be gathered.} (Quran 8:24)

When one of us has a precious stone, he/she will cherish it and look after it all the time.

By the same token, when Allah grants you guidance, then you are gifted with something very precious.

To keep this ni`ma (blessing), a Muslim should always show gratitude to Allah for it, since Allah says:

{And when your Lord proclaimed: If you give thanks, I will give you more; but if you are thankless, lo! My punishment is dire.} (Quran 14:7)

It is clear that when a person shows thankfulness, Allah will grant him/her more.

Also, showing obedience to Allah is the highest way to keep this blessing of hidayah. 

So, a Muslim should keep himself remote from disobedience as far as he can so as to gain hidayah, find his/her way and lead his/her life in peace and tranquility.

May Allah purify our hearts and guide us to the best of deeds in this world and success in the afterlife, ameen! 

- aboutislam.net

About Sheikh Ahmad Saad

Ahmed Saad is the founding director of Ihsan Institute of Arabic & Islamic Studies-UK. An international speaker and dynamic scholar. (http://www.ihsaninstitute.co.uk )