So Close, So Dear, So Intimate

So Close, So Dear, So Intimate

Posted: 24 May 2013 05:00 AM PDT

By Omar Ead
Come closer. It’s so plain, it could pass you by without realization; so dear, you could take it for granted; so intimate, you may only recognize it if you surrender your entire being.  “…We are closer to him than [his] jugular vein”(Qur’an 50:16).  If you want to understand you must listen, with a heart undistracted, attentive, and directed at Him. “…And remember your Lord much…” (Qur’an 3:41)
When Yusuf alayhi as-salaam (peace be upon him) was cast out of his father’s home by his own brothers, he was ordained to grow up in the palace of the King.  As he grew older, the wife of the King developed a lingering passion for Yusuf and tried luring him into her arms.  She even tried to use force. Yusuf too was attracted to her, but his heart was always focused, always attentive, and he never allowed it to become preoccupied with the pleasures of dunya (worldly life). “And let not your eyes pass beyond them, desiring adornments of the worldly life…” (Qur’an 18:28). His heart was always present, and entirely focused. He never viewed the moment as an end, but always as a means; a means to a great reason, a means to an ultimate moment, and an ultimate day.
Today, we hear the phrase “live for the moment” used often, but somewhere along the way, it turned into a term justifying the lower nature of man.  The moments that the pious saints and figures from east and west spoke of in the past, were moments that brought about greater purpose, far outweighing the mere moments of the lower self.  It was this clear understanding that led Yusuf (as) to make the right decision at a very tempting point in time. “…and he would have inclined to her had he not seen the proof of his Lord” (Qur’an 12:24). As a matter of fact, one of Prophet Yusuf’s most well-known and documented attributes was his insight and ability to interpret the signs of Allah subhanahu wa ta`ala (Glorified is He). His dreams foreshadowed his fate and the revelation that came to him saved an entire nation from the onslaught of a major famine.  His heart was filled with the Oneness of God. Prophet Yusuf (as) knew his circumstances and those around him were never simply a coincidence. He knew that every situation, every thought, and every feeling was connected to something much greater—the will of The only existing Truth—Al Haqq.
Many of us search for His signs hoping He will guide us, yet we remain lost.  There may be moments when we witness His absolute infinite wealth of guidance (tawfiq) and blessings, still most of the time we persist in a world of emptiness and neediness. We search endlessly for His messages. But if God were to answer your call, would you know it?  Would you heed His guidance? Is it possible that you are repeatedly shown signs, and dismiss them as simple coincidences?
Understanding His will and receiving His call requires closeness (taqwa).  It requires a tearing of the veil between you and Him.  It requires a love and intimacy so powerful and so consuming, that only the vessel of one’s heart can carry this one love.  The great poet said:
“Gamble everything for love. If you are a true human being. If not, leave this gathering. Half-heartedness doesn’t reach into majesty. You set out to find God, but then you keep stopping for long periods at mean-spirited roadhouses. Don’t wait any longer. Dive in the ocean, leave and let the sea be you. Silent, absent, walking an empty road, all praise.” (Rumi)
If we desire His guidance, it’s critical that we first learn how to fill our hearts with Him alone. This is a condition expressed in the Qur’an. “Indeed, within the heavens and earth are signs for the believers,”(Qur’an 45:3). This verse refers to the mu’min (believer).  The root of the word mu’min is  (ا م ن ). This root has many interpretations but some of these interpretations encompass the following:

• Tranquility triggered by a strong sense of faith
• Being present, in the higher dimensions of a moment, without expectations
• Emptying one’s heart from everything except for the trust one instills in Allah (swt)

Allah (swt) tells us that paying heed to His signs is the benefit, indeed the essence, of being a mu’min.  Nothing is real outside of Him, and if we are able to fill our heart with this reality, if all circumstances and all conditions become a manifestation of His will in our eyes, than His guidance will come regardless of how heavy or complex our affairs may seem.  “For indeed, with hardship [will be] ease.” (Qur’an 94:5)
Believing in the Oneness of God’s purpose and design is critical to the way we view the events that take place in our lives. This is especially true if we desire His guidance. Ibn Qayyim radiAllahu anhu (may God be pleased with him) in his book Madarij as-Salikeen discusses guidance as being a primary benefit in achieving a true internal state of tawheed (Oneness of God).  The states are articulated in four stages:

1. Tawba (Repentance): Ibn Qayyim suggests that in order to achieve the greatest and most insightful state, one must start with a constant (and never ending) state of tawba (repentance), and recognize the hearts thirst to seek the truth. It’s through the deep thirst for truth that light enters ones heart. And once light enters the heart, seeking the Source becomes deeply rooted cause within the individual.
2. Awakening Level (Fikra): This is the level of thinking and pondering.  In this early stage, the heart starts to stare in the direction it wants to go in and after recognizing, it desires a wakeful state. In this phase the heart starts to understand and distinguish truth from falsehood.  It starts to determine what is good and what is bad.
3. Bassera (A light in the heart):  Bassera becomes a form of revelation for the mu’min.  Bassera is very powerful, because it places ferasa (insight) in the heart and it makes the believer aware of the good and evil in life. It removes all forms of shock in dunya.  It helps one ease the need to set expectations. In this state, the believer is aware of what others can’t see or understand.
4. Azim (Determination):  The ultimate by-product and fruits of the previous stages lead to Azim.  To reach this state a mu’min must set a qada (goal).  The goal must be a path towards God.  Once you have ferasa (insight) the believer is able to set a goal that will lead them on the right path.  Once the goal is set, and one pursues it, his determination increases (Azim). This determination will create a sustaining bias towards action in the believer. He will constantly and without tiring struggle on the path to reach his goal: God.

Of all the states listed by Ibn Qayyim, the most important one is repentance.  Tawba isn’t a phrase we say at the end of each prayer, nor is it just a gesture. Tawba in its deepest sense represents humility and God-consciousness. It means, before doing something, we ask ourselves whether it will bring us closer to Him. It means, every time we incline towards a sin, our heart aches for forgiveness.  It means, loving Him with a sincerity that penetrates the deepest aspects of our wants, desires and hopes, because we can’t have the love of dunya and His love in the same vessel.
So start with tawba.  Let your life become completely consumed by it. It will bring you so much closer to Him, His signs, and His revelation.  Even if you don’t have the chance to reach the higher stages in this life, tawba will protect you, guide you, and reassure you in moments of weakness and in moments of need.  “…ask forgiveness of your Lord and then repent to Him. He will…increase you in strength [added] to your strength.” (Qur’an 11:52)

On the Subject of Al-Qur’an

On the Subject of Al-Qur’an

Posted: 29 May 2013 05:00 AM PDT

by Askia Nasir Bilal

Its Words are ten stone slabs in the bosom piece
Air
mountain pegs holding my celestial body in place
coral reef, beached whale bones
bleached pale
poems can’t touch the place its page reached
“Read!”
was the Word that squeezed free his rib cage
The seed rooted and breathed branches across ages
planted an oasis in the desert-chested
took its seat in the minds of peasants to sages
who halt and fall at all corners of earth
their foreheads transformed to lanterns

Its Words are not the spells of a soothsayer
not a madman poet who sought profit
they are Lanterns from on High
cast into our clay frames where they hang shimmering
meteors passing through our frozen membranes
floodlights to consciousness

Its Majestic Speech
would make skies weep and bow
a lightning bolt to the boulder-breasted
God Willing
to those who ingest its message
it gives their spines polished posture
God Willing
those whose heart-tongues host its words
their clay forms are molded into noble vessels
God Willing

It draws the mirage out of mankind
strikes the living dead and mends severed body-hearts
Its Letters — ladders leading to higher selves
God Willing

“Read!” was the Word that made his rib cage its throne
Nor was he known as a liar

A Warning-harbinger, Glad tidings
Its passages lead passengers to meaning
It vibrates through our barren vessels until
we are shattered whole

“Taught man what he knew not”
like stones thrown at our glasshouse false selves
showing an Opening to True Purpose.

SuhaibWebb.com | Ash-Shakoor: The Most Appreciative

Ash-Shakoor: The Most Appreciative

Posted: 14 May 2013 05:00 AM PDT

Names of Allah Series:  Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII
“Whosoever relieves from a believer some grief pertaining to this world, Allah will relieve from him some grief pertaining to the Hereafter. Whosoever alleviates the difficulties of a needy person who cannot pay his debt, Allah will alleviate his difficulties in both this world and the Hereafter. Whosoever conceals the faults of a Muslim, Allah will conceal his faults in this world and the Hereafter. Allah will aid a servant (of His) so long as the servant aids his brother.” [Muslim]
Reading this hadith (saying of the Prophet  ﷺ) always humbles me. We are given so much for doing things that we should be doing anyway, at the very least out of thanks because of all that we have been given. When we think of the concept of appreciation, what should immediately come to mind is that we should be appreciative and grateful for the blessings that Allah subhanahu wa ta`ala (exalted is He) has bestowed upon us—everything from the material, to our friends and family, to the spiritual.
But do we realize that Allah has given Himself the Name ash-Shakoor?
Shukr is defined as recognizing and appreciating when good is done. Shakoor in Arabic is also used to describe an animal that is given little food but gives back much. So it revolves around receiving something, even if small, and giving back much because of it.
Allah is ash-Shakoor, which we will translate here as the Most Appreciative. Al-Ghazali tells us that ash-Shakoor is “the one who rewards the practice of a few pious deeds many-fold, and in response to the action of a few days, gives limitless happiness in the life to come. The one who rewards a good deed many-fold is said to be grateful for that deed, while whoever commends the one who does a good deed is also said to be grateful. Yet if you consider the multiplication factor in reward, only God—great and glorious—is absolutely grateful because His multiplication of the reward is unrestricted and unlimited; for there is no end to the happiness of Paradise.”
Allah (swt) says in the Qur’an:
لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُم مِّن فَضْلِهِ إِنَّهُ غَفُورٌ شَكُورٌ
“That He may give them in full their rewards and increase for them of His bounty. Indeed, He is Forgiving and Appreciative.” (Qur’an, 35:30)
We might think—what does Allah have to be appreciative for? Everything we have is from Him anyway! But that is why He, the Most High, is ash-Shakoor: The Most-Appreciative. In this form, it means He appreciates the smallest of deeds, He appreciates the deeds all the time, and His appreciation is unlimited.
وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ
“…And whoever commits a good deed — We will increase for him good therein. Indeed, Allah is Forgiving and Appreciative.” (Qur’an, 42:23)
The Prophet ﷺ urged us to do good deeds no matter how small, as he said that we should protect ourselves from the Fire by giving even half of a date in charity [Bukhari]. Now imagine if you give even more?
This is why the Prophet ﷺ reminds us, “Do not belittle any good deed, even meeting your brother with a cheerful face,” [Muslim]. Allah appreciates the deeds that are done to all creatures, not simply humans. The Prophet ﷺ narrates to us a story of a man who was extremely thirsty, and found a well, which he climbed down to fetch water to quench his thirst. He then saw a dog which was panting out of thirst. Recognizing that the dog felt the exact same thing he was a few minutes ago, he climbed back down the well in order to give the dog some water. Allah appreciated his action (fashakara Allahu lahu) and forgave his sins [Bukhari and Muslim].
Simple acts like glorifying Allah (saying subhan’Allah – glory be to God) 100 times grants you 1000 good deeds.
Allah (swt) even appreciates our intention. The Prophet ﷺ describes two men: one man whom Allah has bestowed upon wealth and knowledge, and he acts upon that knowledge and gives from his wealth; and another man whom Allah has given knowledge but no wealth, and that man says, “If I had the wealth he had, I would do the same”. The Prophet ﷺ said “And they are rewarded the same”. [Ibn Majah]
Go out of your way to help someone, not expecting anything in return, and someone along the road will do that for you as a reward from Allah (swt). I remember someone telling my father and me about a time he was severely in debt. Only halfway through the month he was counting the little money that he had, not sure how he would feed his family for the next few weeks. He told us that as he was thinking about what he should do, a man who had borrowed money from him 10 years ago when he was a student called him and said he had the money to pay him back. Nothing we ever do is lost. Allah (swt) kept that money for him for when he needed it the most. And this man, may Allah bless him, had a habit of never asking for money back when he loaned it to people. It worked to his detriment sometimes, but Allah (swt) appreciated his selfless deed and returned the money to him when it was worth so much more. The Prophet ﷺ exemplified this and always gave people, so much that a Bedouin exclaimed, “O my people! Embrace Islam, for Muhammad gives away like the one who does not fear poverty.” [Muslim]
Other names of Allah relating to Ash-Shakoor
The Qur’an is a book full of virtues and benefits. At the end of certain ayat (verses), Allah pairs two of His Names together – “Al-’aleem al-Hakeem (the All-knowing, the Wise),” for example. This is not random or by accident. Allah shows us the relationship between the two attributes. With ash-Shakoor this is particularly amazing. Amr Khaled explained the relationship between ash-Shakoor and the other Names it is paired with in the Qur’an:
When it comes to doing good, some of us are hesitant. ‘I am such a sinner!’ We may think, ‘Will Allah really appreciate the pathetic deeds that I do when I commit such horribly bad deeds?’  Allah (swt) says, “Surely our Lord is indeed Ever-Forgiving, Appreciative”(Qur’an, 35:34), and  “He is most forgiving, most appreciative.” (Qur’an, 35:30).   This gives us the reassurance that even if we commit sinful deeds, we can return to Allah and He will, insha’Allah (God willing) forgive us, while rewarding us for the good.
Secondly, many of us crave recognition. We do good in secret and a part of us wishes that the person we have done good for knows. Or at other times, we may intend to do something good but everything goes wrong—and no one knew that your intention was to do good. To this effect, Allah (swt) tells us, “And ever is Allah Appreciative and Knowing,” (Qur’an, 4:147).  Allah (swt) rewards and appreciates the things that people may overlook.
Remember that with Allah (swt) the cycle is never ending. When we deal with human beings, you could give them a gift and they respond with a thanks or a gift in return, but it ends there. With Allah (swt), He tells us that when we thank, He gives us more. So it is a cycle of increase and encouragement for you to be grateful and constantly doing good.
Being aware of ash-Shakoor
Awareness of ash-Shakoor should inspire in us the following things:

1. Give as much as you can, be there for people and help where you can. Treat people as you like Allah (swt) to treat you. The Prophet ﷺ said: “Walking with a brother in order to fulfill his needs is better for me than fasting and remaining in devotional seclusion in my mosque for a whole month.” [Tabarani] Allah rewards for the tiniest things we do, so imagine if we start doing great things?
2. Worship Allah (swt) in the best way that you can. Try to improve the devotion in your prayers, reflect over the Qur’an, fast voluntarily if you can—you will see the effect both in this life and the next insha’Allah! Also, adding a small amount that is continuous is better that doing so much and then burning out, so remember to do what you can bear.
3. Sometimes Allah (swt) postpones the signs of His appreciation – and this is to build sincerity. Are you going to give up because you don’t see the immediate fruits? Do it for Allah (swt), because you know He is ash-Shakoor in this life and the next, and ask Him to grant you beautiful patience. Remember that the Prophet ﷺ was kind and forbearing and was not treated with the same in Makkah, but Allah (swt) gave him great companions and finally refuge in Madina.
4. Appreciate people. The Prophet ﷺ taught us that “The one who does not thank people had not thanked God.” [Abu Dawud]
5. Finally, be grateful for what you have been given by Allah (swt). Al-Ghazali states, “The best way of manifesting thankfulness for the blessings of God Most High is to make use of these blessings in obeying, and not disobeying, Him.”

Allah (swt) says:

“Is the reward for good [anything] but good?

[Qur’an, 55:60]

May Allah enable us to be thankful and appreciative servants of the Most-Appreciative.
 

Those on whom you call besides Allah, cannot create (even) a fly

English Translation of Al-Quran

[22].Surah Al-Hajj [The Pilgrimage]

Ayat 73. O mankind! A similitude has been coined, so listen to it (carefully): Verily! Those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they would have no power to release it from the fly. So weak are (both) the seeker and the sought.

Ayat 74. They have not estimated Allah His Rightful Estimate; Verily, Allah is All-Strong, All-Mighty.

[Tafseer]  of Ayat 73. O men! Here is a parable set forth! listen to it! Those on whom, besides Allah, ye call, cannot create (even) a fly, if they all met together for the purpose! and if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition! Both idols and their worshippers are poor, foolish, feeble creatures! Ayat 74. No just estimate have they made of Allah. for Allah is He Who is strong and able to Carry out His Will. No one who descends to the base forms of false worship can have a true idea of Allah. Allah has all power, and He is fully able to carry out every part of His Will and Plan. He is exalted above all in power and dignity and for the full meaning of ' Aziz (see also Surah 26: ayat 9).   

For the Sake of Allah

For the Sake of Allah

Posted: 13 May 2013 05:00 AM PDT

By Ismahan Abdullahi
There was a time when words spoken were binding contracts; pledges held and honored, where an individual would act as a testimony to his character.  Speech was not just words of folly, but rather true and honest communication between individuals. Often times we utter words heedlessly without realizing the impact it has on our hearts and in our lives, failing to comprehend the weight of what we have just spoken.  We tend to abuse or misuse certain words as we throw them around, to the point where we use such words and phrases without truly understanding their meaning and the inner state of being that should come with it. Amongst these words and phrases is “for the sake of Allah” (lil Lah ta`ala).
Allah subhanahu wa ta`ala (exalted is He) mentions in Surat As-Saf, “O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allah that you say what you do not do.” (Qur’an, 61:2-3). Subhan Allah (glory be to God), let us ponder these verses for a moment. Typically, we may associate these verses with individuals who promise to do something but do not follow through, or lie in saying they have done something when they have not. However, we tend to forget that Allah (swt) addresses all of us when He says, “O you who have believed.” This is an admonition and a reminder for the believer which is of great benefit. Thus, when we say the words “for the Sake of Allah”, can our hearts and actions testify that we have truly acted for His Sake?
When we hear the words “for the sake of Allah”, how do we understand and interpret them? Do they even affect us? When we realize the power and depth of that phrase, it becomes the coolness of our eyes and nafs (soul). Our perception of life and the world around us changes to such a degree that you will strive to embody the lifestyle of the Prophets, the martyrs, the truthful ones and all those who follow in righteousness. We may know our true purpose is to worship Allah (swt) as He states in Surat al-Qaf; however, how many of us can truly say we try to live our lives for His Sake?
When we utter that beloved phrase, we are going beyond mere intonations of the voice to matters of the heart. When those words escape our lips, our hearts should tremble in recognition of the full depth of its meaning. They should flourish as words spoken of love for Him into willingness and eagerness to obey. We say those words with Allah (swt) in our hearts and minds. We say those words recognizing the Omnipotent King and Creator of all the worlds.
This changes our lifestyle and allows us to be men and women of God. It increases our God-consciousness, and constantly reminds us that our souls are in His Hands and the time of return is dawning upon us from every corner. The adhan (call to prayer) has been called for us at the time of our birth and its prayer, our janazah (funeral prayer), is ever close. To utter these words is to pledge again and again that we are servants of ar-Rahman (the Most Compassionate) and our deeds and actions will be the proof of the pledge we have made. Allah (swt) promises us that His Promises are true, and never will He disappoint anyone. Wouldn’t it be a terrible loss if it was us who broke the pledge we made with Him, missing out on His Pleasure and jannah (paradise)?
Allah (swt) mentions in Surat Muhammad, “So know, [O Muhammad], that there is no deity except Allah…” (Qur’an, 47:19) that is, “La ilaha ila Allah”. Allah (swt) uses the word “know” as opposed to “say”. To know something, you have to comprehend it, and Allah (swt) commands us to know that none has the right to be worshipped but Him. To know Allah is your Lord and the only One worthy of being worshipped gives you a sense of peace, guidance, and urgency to action in your life. What then of us who know the depth of the phrase “for the Sake of Allah”?
The one who knows what it truly signifies will start to live a life of true submission. When they are wronged they can forgive easily for His Sake. When they spend in charity, they do so readily. When Allah (swt) commands them to veer away from a sin or action, they do so without a second thought. When they see the state of their society, they become truely committed Islamic workers who benefit their community. There is no longer a struggle when it comes to the halal and the haram or the commandments of the Creator; it becomes automatic submission to His Will. “Same`na wa aTae`na—we hear and we obey.”
We say “for the Sake of Allah” because we know our goal is to live by it as it serves as a constant reminder that Allah (swt) is the All-Aware, the only One in charge, and that legislation belongs solely to Him. We strive to live by it as we are taught in the verse, “Say, ‘Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.’” (Qur’an, 6:162) No hesitation whatsoever; complete and automatic submission.
There is a simple yet profound equation I learned from my sheikh that can help us get a better grasp of what it means to live your life for His Sake. “When dealing with Allah (swt) remove people from the equation and when dealing with people remove yourself from the equation.” Every day should be spent aiming to please Allah and not the people, for living a life for His Sake means embodying that in the state of worship you are in and the deeds you put forth and strive for. When you deal with people, you understand that you are dealing with the creation of your Lord so you give them the best and prefer them over yourself, whether it is through noble manners and character, standing up for justice and the oppressed amongst this world, giving in charity, etc. You remove any malice, jealousy, apathy, anger, insincerity and other negative emotions for His Sake because you truly recognize the dignity of your created brethren through your Creator.
You are now an individual with a purpose—seeing the world through a different lens. You have a mission to be living, doing, and speaking only for His Sake. In that, you have truly become independent. In other words, realizing that your independence comes from being dependent on Him as opposed to your own nafs or this world and what it contains.
Thus, for the one with a purpose, who has a vision and understands their mission, the outlook in this world changes. This dunya (this life) becomes a place of opportunities and a place to accumulate wealth (in the form of good deeds) for the hereafter. Every trial they come across in this world becomes an opportunity to be patient and content. Every blessing they’re given and witness around them becomes a means of being thankful and humble. Every temptation they struggle against they see it for what it is; a mirage meant to deceive and entrap their soul. You see, they strive to keep the dunya in their hands and not their hearts. They have a mission and know the amana (trust) they are carrying—for they are living for His Sake now and they are employed by Allah (swt).
AlhamdulilLah (praise be to God), we are only a few months away from Ramadan. May Allah (swt) bless us to live through many Ramadans that bring us closer to Him. Rather than preparing as it dawns upon us in the last 10 days, let us prepare early as the sahaba (companions of the Prophet ﷺ, peace be upon him) used to prepare; six months in advance! Let us set a goal now where we strive to live a life of true submission and love. Anytime we utter the words “for the Sake of Allah” let our hearts know the beauty and power behind these powerful words and let our deeds and actions attest to that phrase we uttered. We are Muslims and the true meaning of a Muslim is one who submits. May Allah (swt) make us of those who say that which they truly do and make us of those who when they are asked to submit, they submit completely and wholeheartedly to Him, Lord of the worlds.

Sabr represents the patience

Sabr represents the patience exercised during the hardships we face in our lives such as illnesses, death of loved ones, natural calamities and disasters, and problems or setbacks emanating from the situations a beyond our control.

Knowin...g that all these things are part of our test for which we have been put on the earth and knowing that our success lies in how well we react to and handle such situations helps a believer endure these hardships without panicking, complaining or being frustrated.

"A Muslim does not suffer any mental or physical anguish, or any distress, grief, pain or sorrow - even from the prick of a thorn - except that Allaah expiates his mistakes and sins." Bukhaari and Muslim

Sabr is control against all that we dislike (tests and tribulations that befall us) and all that we like (temptations, desires).

Sabr is an issue of attitude. The outcome doesn’t change. Whatever Allah has decreed for us will be. Whether we accept it or reject it, the situation won’t change. However the end result is in our hand in that we can either be rewarded or punished.

May Allah SWT help us to be patient and reward us for it, Ameen.
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438

a sheer hypocrite

English Translation of Hadith  

Hazrat Abdullah bin Amr bin Al-Aas (May Allah be pleased with him) reported: The Messenger of Allah [SAWW](PBUH) said, "Four are the qualities which, when found in a person, make him a sheer hypocrite, and one who possesses one of them, possesses one characteristic of hypocrisy until he abandons it. These are: When he is entrusted with something, he betrays trust; when he speaks, he lies; when he promises, he acts treacherously; and when he argues, he behaves in a very imprudent, insulting manner.''

[Al-Bukhari 01, Chapter 02, Hadith # 033].

Lesson : as mentioned above in Surah Al-Hajj Ayat 53."trial for those in whose hearts is a disease (of hypocrisy and disbelief) and whose hearts are hardened." Theologically speaking, a disagreement between heart and tongue - or word and deed - about the declaration of faith in Islam is defined as hypocrisy. In the lifetime of the Prophet [SAWW](PBUH) there existed a group of hypocrites whose traits of characters have been outlined in Ahadith. Humanly it is not possible to perceive malice hidden in one's heart. Even Messenger of Allah [SAWW](PBUH) hardly knew what lay in the hearts of people because, despite having the exalted status of Prophethood, he was fundamentally a human. Allah, however, had revealed hearts to him. But today, we have no error-free source to pick hypocrites from the ranks of believers. Quite naturally, we fall back on the Hadith which provides us definite symptoms of the character and manners of hypocrites so as to distinguish them from sincere Muslims. Ulama' say that there are two aspects of hypocrisy, relating to faith and practice. In the first case, a hypocrite conceals his disbelief in his heart but verbally professes Islam. Anyone who belongs to this category of hypocrites will be, as stated in the Qur'an: "In the lowest depths of the Fire.'' (4:145). In the second case, a man does have faith in his heart but in practice he portrays the characteristics of a hypocrite, unfortunately a majority of today's Muslims practically behave like hypocrites and possess their propensities. It is this hypocritical attitude and moral deficiencies of Muslims that have degraded them and made Islam unappealing. May Allah put Muslims on the right path! 

Allah loves a slave who is pious, free of all wants

English Translation of Hadith  

Hazrat Saad bin Abu Waqqas (May Allah be pleased with him) reported: Messenger of Allah [SAWW](PBUH) said, "Allah loves a slave who is pious, free of all wants (as (generous provision is provided by Allah) and the unnoticed.''

[Muslim Chapter 42, Hadith # 7072]. 

Lesson : as mentioned above in Surah Al-Hajj Ayat 50."those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, for them is forgiveness and Rizqûn Karim (generous provision, i.e. Paradise)." Partial isolation, according to this Hadith, is recommendable for the obedience and worship of Allah. It is particularly approved when the prevalent corruption and social intercourse endanger religion, or its implementation looks no more feasible.

The Balancing Act of Being Female

By Maryam Sakeenah
In her article The Balancing Act of Being Female, Lisa Wade discusses the daily-battle women face in their struggles to conform to the expectations of an over-sexualized society. From dress to demeanor, all is sized up and judged for social appropriacy; when being flirty is appealing, and what crosses the line into ‘asking for it.’ At the workplace, she ought to be ‘proper’ but not in the least ‘prudish,’ and a slight misdemeanor may just spill over into inappropriately ‘cheeky’ and wholly undesirable.
Unfortunately, many women subject themselves to these pressures as they dress to convey the attitude the occasion demands. Often, this pressure goes unnoticed and is mistaken for the woman’s freedom and natural right to look good and feel desired. Sadly, this makes women spend more than they’re able, attempting to get the right look and hoping to win the nod of approval from a society that objectifies their femininity.
That said, the pressure it builds on women who are unable to conform to these expectations is brutally oppressive. One of my students stopped me on my way to class, holding back her tears, and desperate for help. She expressed that wished to end her life because ‘everyone hates me and makes fun of me because I am ugly and I am not feminine enough.’ The girl was intelligent and hardworking, but suffered terrible pressure from peers because she did not dress, wax, or style her hair like other girls. I was revolted by our inability to accept human beings as they are without trying to smooth the rough edges, making us all clones of the ideal stereotype.
This ideal stereotype is reinforced relentlessly through advertisements and the entertainment industry, exercising enormous influence on our minds. Grotesque billboards stare down at the city telling us how ‘Slim is the in thing,’ while T.V. commercials tell us that not having the latest cellphone or the perfect skin makes one worthless. It tells us that people who stutter stand no chance at all for their appalling, socially incorrect inability.
The images, stereotypes, and values created by the entertainment, cosmetic, and advertising industries are insensitive. They add pressure on women to look, dress, and act a certain way, or otherwise be condemned to social marginalization. Additionally, the commercial ethic values physicality more than anything else, and the pressure this creates smothers the natural diversity of human beings.
God made us in varying shapes, sizes, colors, and personalities because that is how the world was meant to be. This diversity is instead painted in a plastic hue in one unvarying, flat stroke of sameness. Women mutilate their own bodies to feel more accepted: Botox, nose-jobs, liposuction, and plastic surgeries have been steadily on the rise.
That said, the Muslim veil takes on a certain significance. For me, it has always meant a refusal to subject myself to judgment by a commercialized, over-sexualized society. It is immensely liberating from the pressure of conforming to societies superficial standards. In other words, it is a refusal to subject myself to judgment based on how I look or what I wear, and a means to turn away the lustful stare of an onlooker. The veil raises me onto a more spiritual and intellectual plane, and this defines my social interaction while deflecting attention away from physicality. It is, truly- liberation