Reading Bingo Challenge 2014

 

I decided to join in on the Reading Bingo Challenge thanks to my kul friend for finding things like this :P I loved playing bingo in school and thought this would be a fun challenge.

"We’ve created a printable bingo card with 24 reading challenges! Join us and challenge yourself to read more, to read more widely and to have fun doing it all!
 
You can approach the Reading Bingo card however you like: beginners, start by getting one line; if you’re more advanced, try the whole outside box on the card; experts, fill in the whole card!

We would recommend using one book per space, but if you read a book over 500 pages written by someone under 30, who are we to stop you from cover two squares with one read?

This year, for a little extra challenge, we’ve also created the Reading Bingo Card: YA Edition! We’ve come up with 24 challenges related specifically to books geared to teens. But you don’t have to be a teenager to participate!"

I printed out the 2 cards found here @ http://www.retreatbyrandomhouse.ca/2014/01/reading-bingo-challenge-2014/ so I could refer back to it when choosing my books. I am starting with the original (purple) card and might eventually go on to the YA (orange) one. I'm working on getting 5 in a row first, but I still plan on filling the board with as many different books as I can, preferably 1 for each square. Just like I have been doing for a while now on goodreads, I will try to do "mini" reviews of each book that I read for bingo.

To add my own twist to the challenge, for the purple card, I want to only read books that I am selling for my book business! This means books by Muslim authors. I should read the books I am selling anyway to check the content, so this challenge will be helpful to get through a lot of (different) books, many of which I have wanted to read for a long time! I started to read some of my biz books before I found out about and decided to play bingo, but I will only count the books that I read specifically for the challenge. I am also rereading some books that I have read in the past few years that I haven't written reviews on, but are books included in my biz. With all this being said, below is what I have read so far and under which square they fit. I will link to my review on goodreads for each book and will continue to add them here inshAllah.

1. A book based on a true story (right 1 from free square, down 1)
Traitor? by Terry C. Holdbrooks Jr.
https://www.goodreads.com/review/show/645165954?book_show_action=false

2. A book with a number in the title (right 2 from free square, up 2)
The Eighth Scroll by Laurence B. Brown (hope this counts as a number :)
https://www.goodreads.com/review/show/234950751?book_show_action=false

3. A book by a female author (right 1 from free square, up 1)
If I Should Speak by Umm Zakiyyah
https://www.goodreads.com/review/show/235401708?book_show_action=false

4. The second book in a series (right 1 from free square, down 2)
A Voice by Umm Zakiyyah
https://www.goodreads.com/review/show/235072490

5. A book with a 1 word title (left 2 from free square)
Footsteps by Umm Zakiyyah
https://www.goodreads.com/review/show/254834830?book_show_action=false

6. A book set in a different continent (right 1 from free square)
The Gift by Zaipah Ibrahim
https://www.goodreads.com/review/show/784061230?book_show_action=false

7. A book published this year (right 1 from free square, up 2)
Muslim Girl by Umm Zakiyyah
https://www.goodreads.com/review/show/954441767

TO BE CONTINUED IA...

Postcards from Bangladesh

Ever since I came back from vacation to BD the summer of 2007, I wanted to write about it like I did on England (http://sfraww.blogspot.com/2012/07/seeing-england-for-first-time.html). I finally had the opportunity to make it work for an assignment for my Creative Non-fiction class this past semester.

The flight to Bangladeshwas an exhausting one. Unlike on the recent trip to England, there wasn’t a TV to entertain myself with on the plane ride. So, I paid more attention to the funny looking passengers. Unfortunately, my hands got sticky thanks to a waiter who later dropped orange juice on me by accident. On the bright side, looking out the little window was an amazing view. The Earth looked just like a map with its separation of blue water and brown land. It was breathtaking from so high up!

Upon landing in Bangladeshbefore sunset and stepping out of the cool airplane, I was hit in the face with humid air. Countless people were crawling on the streets like an army of ants, even while it was getting dark. The driver hired to take us to my dad’s place from the airport was driving like a lunatic. I seriously thought I was going to die! Fortunately, we made it to our destination safely. Exhausted from a long journey and stressed over whether I would die or not, I easily fell asleep that night.

**********

From the early morning wake ups, humid air, curious stares we got from relatives and neighbors for being Americans, to the stifling smell of smoke from cooking, there was a lot to adjust to. It wasn’t all bad though. It was fun hanging out with my cousins, especially the younger ones and their friends. My cousins and I would pick pears from their trees, race each other and play tag, and just joke around. They would enjoy hearing my siblings and I speak English so one made up his own language similar to pig Latin that I never understood.

**********

My family and I would travel between the city and country, visiting both my parent’s sides of the family. The bumpy roads and pot holes was a bit frustrating, but also funny. It was amusing seeing each other bouncing up and down in the rented white van while trying to talk. From my experience, the city was populated and polluted in contrast to the country. Of course the city has its perks like better shopping, sanitation, and transportation. But, the countryside appealed to me more. The fresh air while sitting in the back of a rickshaw, the sights of open rice fields and rivers, and people's simple life gave me a better perspective and appreciation of life in the country.

**********

For some reason, the mosquitoes were horrible in the city. Twice, I woke up to a swollen lip and eyelid! It was so embarrassing that I hid my face from my two younger cousins who would make fun of me. Imagine trying to cover your mouth for the whole day! I couldn’t of course, being as talkative as I am, so I stopped trying and gave my cousins a good laugh out of it. Fortunately, it wasn’t anything serious and eventually went back to normal.                 

**********

 

My youngest cousin on my mom’s side, who was four years old at the time, although cute, was a handful. He liked to sit on my lap every time I would sit down on the sofa. He was like a mini shadow! One day I had on a red ornamented Indian-style dress with black palazzo pants and he jumped up from my lap. We both realized that the bejeweled dress wasn’t comfortable for him to sit on. He and I also eventually got into a “routine” where we would wait for each other to finish dinner so we could brush our teeth together before bed. It sounds silly, but he seemed to enjoy the company. And I’m not great at singing, and far from comfortable doing it in front of others, but I would quietly sing to him in his ears. "Dhoom again and run away with me on a roller coaster ride. Dhoom again and see your wildest dreams slowly come alive…" It was an English song from an Indian movie I had learned from a friend that my little cousin was somehow familiar with. I don’t watch non-English movies, but the beat and fast lyrics stuck in my head and made for good entertainment for the two of us.

*********

I never knew what the night sky had in store until one night in the country. The country night scene in Bangladeshis definitely worth staying up for! Sitting outside on the front porch with my family and relatives and looking up at the night sky was beautiful. With not too much lighting in the country, millions of stars that I wouldn’t see from elsewhere looked like they were within arm’s reach. It's hard to withdraw from such a wonderful sight, but another day must begin.

**********

I have to admit, I wasn’t looking forward to my family trip to Bangladeshthe summer of 2007, but when the time came to prepare for our return journey back to America, I didn’t want to come back. I don’t have close relatives in Americaand the trip opened my eyes. Previously growing up close to friends and distant to my own family, I realized while on vacation the importance of family. The day before my family and I had to get ready to leave was definitely a sad day. We said our last good byes to our relatives with salty tears in our eyes and dripping down our faces and made our way to the air conditioned van that would take us to the city.

In the Early Hours Notes/ GEMS cont. (Chapters 3 & 4)

Chapter 3- Relating to Allah

Characteristics of Holding onto Allah

1. Thankfulness to Allah

Allah says: Is, then, He who creates comparable to any that cannot create? Will you not, then, take heed? For 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]

It is for this reason that Allah commanded the Prophet Ibrahim to say: 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-Shuara 26:77-82.]

In many places in the Quran, 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. A kafir or unbeliever is ungrateful to the Being who has given him everything, whereas a mumin or 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.]

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 Quran, you will see that the very first introduction to Allah is ar-Rahman ar-Rahim. [al-Fatiha 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: Indeed God is the possessor of bounty for all people but most people do not give thanks. [al-Baqara 2: 243.]

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 rahma or mercy for you: If you are grateful, I will surely give you more and more. [Ibrahim 14:7]

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-Baqara 2:64].

2. Worshipping Allah

The Quran states that true taqwa cannot be attained until all your actions in life are done exclusively to earn the pleasure of Allah: O mankind, worship your Lord alone, who has created you and those before you, so that you may attain taqwa or righteousness. [al-Baqara 2:21]

Your qalb cannot be compartmentalized. You cannot dedicate one piece of it to Allah and another to some other god, like wealth, status, career, spouse and so on.

There is a beautiful verse in the Quran which throws light on the absurdity of such a situation. It tells about some of the mushrikin or idol worshippers who sacrifice animals and then say that one part of the animal is for Allah and another is for their idols. The verse then states quite clearly that whatever is assigned to Allah is also, in reality, assigned to the idols, for Allah does not accept something divided between Him and others. He is One, indivisible and wants the human being to be undivided in service to Him. So long as our heart lies in a hundred places, so long as our eyes are set in a hundred directions, so long as we have many loyalties, we shall never be able to achieve that condition of 'holding onto Allah'.

Sincerity in Worship

What does it mean to do everything fi sabilillah, for the sake of Allah? Only those things done for the sake of Allah are the 'religious' things. Everything that is done for other than Allah however 'religious' it may seem - is a worldly act. If a person prays ostentatiously, it is a worldly act; if he fasts to expose his spirituality it is a worldly act; but if he earns thousands of pounds to support his family and to spend for the cause of Islam, seeking only Allah's pleasure, it is a highly spiritual act.

What is of most importance to us is not the outward form of our actions. Although we perform all our duties and conform to all the protocols, it is the sincerity of purpose and intention behind our actions that really matters. The Prophet Muhammad, upon whom be peace, emphatically stated: 'Actions are judged only by intentions and everyone shall have what he intended.' (Bukhari, Muslim.)

3. Love of Allah

The Quran says that those who have iman, love Allah more than anything else. [al-Baqara 2:165.] It does not say that one must love only Allah. Love is a blessing given to us by Allah and is manifested in many aspects of life. In Islam, however, it must be foremost for Allah, our Creator and Sustainer.

Iman is something which must penetrate deep into your heart and generate love for Allah and His Prophet more than anything else. Unless this happens, you cannot experience the real iman.

This love makes us do our duty to Allah while we are out in the street, at home or in the office. With this love, we live as servants of Allah everywhere, willingly making every sacrifice required of us. In fact, it propels us to share actively in the service of Allah's other creatures. True love of Allah makes us care for people and their needs.

In Islam, you have a way in which you can get closer to Allah and talk to Him and that way is through Salat. The Prophet said that when a person performs Salat, he actually comes nearer to Allah and talks to Him. If you look at how you pray five times a day, you will have a barometer in your hand to find out how much you love Allah.

Ihsan - The Essence of Worship

When the Prophet was questioned about the true meaning of ihsan, he replied: Ihsan is that you worship and serve Allah as though you are seeing Him; for even though you do not see Him, He surely sees you. (Bukhari, Muslim.)

If you continuously remind yourself that Allah is looking at you when you are praying, when you are studying, when you are doing your job, when you are with your family and friends, when you are involved in dawa - then you are well on your way to attaining ihsan, the most excellent form of worship.

4. Becoming Hanif

Those who `hold onto Allah' must also strive to become hanif. Literally translated, it refers to one who is inclined or one who cuts himself away from everything that is false and belongs only to Allah. The term is used in the Quran in ten places, six times with reference to the Prophet Ibrahim, on whom be peace, and the rest for any one who is sincere and sound in faith. The term connotes sincerity, uprightness and single-mindedness in one's dedication and commitment to Allah.

B. Love for Allah

Prophet Ibrahim, on whom be peace, brought his entire life and being under Allah's rule, ensuring that he worshipped Him with heart and body. Ibrahim understood that Allah must rule everywhere: in homes as well as in hearts, in manners as well as in minds, in public life as in private. For him, the decision to surrender was personal and free. A ceaseless striving towards that end became the substance of his life so much so that Allah endowed him with the worthy title, Khalil Allah or Friend of God. [an-Nisa 4: 125] With utmost devotion and concentration, Ibrahim supplicated: My Prayer and all my acts of worship, my living and my dying are for Allah alone, the Lord of all the worlds. He has no associate: Thus I have been commanded and I am foremost among those who surrender themselves unto Him. [al-Anam 6:162].

C. Complete trust in Allah

Ibrahim was tried and tested in every, conceivable way. Whenever His Lord called upon him to surrender, he would readily respond: `I surrender to the Lord of all the worlds.' [al-Baqara 2:131] `If you want me to go into the fire and be burnt alive, 1 am ready for that! If you want me to leave my home, I am ready for that! If you want me to take my son and wife and put them in a place where there is no shelter, no food and no one to protect them, I am ready for that! And if you want me to make the supreme sacrifice and put a knife to the throat of that which I love best, my son, I am ready for that!'

It is following his footsteps that millions of people go to the Baytullah, the House of Allah, during the Hajj echoing the words of Ibrahim: Here I am, O Lord, here I am! Here I am; no partner hast Thou; here I am! Surely to Thee is all Praise, all Goodness and all Sovereignty; No partner has Thou! Labbayk! Allahumma Labbayk!

Ibrahim accepted Allah as the only Lord and the only source of guidance. He had absolute conviction in the commandments of Allah. He was prepared to surrender and sacrifice everything at a moment's notice without any hesitation whatsoever. His tawakkul or trust in Allah was absolute. His example is reminiscent of the verse in the Quran: If anyone puts his trust in Allah, sufficient is [Allah] for him. [at-Talaq 65:3]

To become true servants of Allah, we must continuously echo and abide by the words of the Quran: Hasbunallah wa nimal Wakil [Allah is sufficient for us and He is the best Provider] [Al-Imran 3:173] in every circumstance of our lives.

To become a hanif, as exemplified in the life of the Prophet Ibrahim, on whom be peace, you must love Allah as he did, everything in life must be done to please Allah and you must trust and rely on Allah completely: To each is a goal to which Allah turns him: So strive together as in a race towards all that is good. [al-Baqara 2:148.]

5. Jihad- Striving in the Path of Allah

The Believers are only those who [truly] believe in Allah and His Messenger, and then they doubt not; and who struggle hard with their wealth and their lives in the way of Allah; it is they who are the truthful ones [al-Hujurat 49:15].

A life of jihad necessarily requires important qualities: knowledge of and devotion to the Quran, iman or deep and strong faith, sabr or resolve and steadfastness. Read the Quran and you will find every promise of success here and in the Hereafter conditional upon these qualities.

A. Acquiring knowledge

The Prophet Muhammad has said: 'Whoever Allah wishes good for, He bestows upon him a deep understanding of the Din.' (Bukhari, Muslim.) The Quran also exalts those who possess useful knowledge and use it as an instrument to develop their closeness to Allah: God will exalt those who believe among you and those who have knowledge to high ranks [al-Mujadala 58:11]. The Prophet also said that there are countless rewards both in this world and the Next for one who seeks to educate and purify himself: If one travels in search of knowledge, Allah will make him travel to Paradise. The angels, being highly pleased with him, spread their wings over the seeker of knowledge. Everything in the heavens and on earth, even the fish in the depths of water, seek forgiveness for a scholar. And the superiority of a learned man over one engaged in ritual worship is like that of a full moon over the rest of the stars. (Ahmad)

Consider the following guidelines as you set out on the path to educate yourself.

- Seek to have a sound understanding of the Quran and Sunna.

- Try to improve your reading, writing and oratory skills.

- Be well versed in the issues of the day by reading current newspapers, magazines and journals.

- Strive to have a good understanding of contemporary issues and problems affecting society.

- Strive also to understand the problems of the Muslims in such depth as to develop your own solutions in the light of the Quran and Sunna.

- Develop a personal library even if it is a small one and most of all cherish your Islamic books.

B. Practicing what you preach
 

No one among you believes until all his desires follow what I have brought. (Sharh al-Sunna)

What lies between a man and kufr is the abandonment of Prayer. (Muslim.)

Flesh which has grown out of the unlawful earnings will not enter Paradise, for Hell is more fitting for all flesh which has grown out of the unlawful. (Ahmad)

Finally, remember that as a daiya or caller to Islam you need to set an excellent example and you need to practice what you preach. Those who do not follow their own advice have been strongly condemned by Allah. Keep close to you the following verses of the Quran: O you who believe! Why do you say that which you do not do? Grievously hateful is it in the sight of Allah that you should say what you do not do. [as-Saff 61:2-3.] Do you enjoin righteousness upon mankind while you yourselves forget [to practice it]? And you are readers of the Scripture/ Have you then no sense? [al-Baqara 2: 44.]

C. Developing patience and perseverance

The best of people are those who bear their tests and trials with fortitude and optimism and who see in every difficulty an opportunity to turn to Allah in remembrance and prayer. Remind yourself constantly that Allah shall make ease after hardship [at-Talaq 65: 7], and that on no soul does He place a burden greater than it can bear [al-Araf 7: 42]. Remember that He has all the power. He gives everything. No harm can come to Him, and no benefit can come to Him. Everything that is happening in life is because of Him and comes from Him for no power is there save with Allah, the Most High, the Great.
 

Impediments in Holding unto Allah

There are some character traits that you must take care to rid yourself of as you strive to `hold onto Allah'.
 

1. Pride
 

One such evil and impediment is kibr or pride. This represents the antithesis of humility and is a devastating moral ailment. The efforts which we make for tazkiya, it is hoped, will make us successful. But if one is successful, the greatest cancer that can eat everything away, is kibr.

Always remember that whatever you have achieved is by the grace of Allah, not through your own efforts.

Know that the ideal for you to emulate is the uswa of the Prophet. His example is so high and exalted: And you [Muhammad] stand on an exalted standard of character. [al-Qalam 68:4.] One of the reasons the `ideal' standard is so high, is to ensure that we always strive to better ourselves. If the ideal is easily reachable, then once a person has attained it, he will feel content, and contentment will set him off on a downward slide. Because our ideal is high, we are always in a state of aspiration. We are perpetually in a state of effort, striving and spiritual development. Should kibr arise in this state, it can only be an act of Shaytan, who is there just to test whatever one has achieved in the field of knowledge or action. Kibr will destroy whatever you have achieved, so protect yourself against it. Remember that it comes in very attractive, very concealed and very deceptive channels and forms. So, be ever vigilant.

2. Hypocrisy
 

Another evil that destroys all that the Believer has achieved, or is trying to achieve, is nifaq. Nifaq entails hypocrisy, showing off, and pretending to have what one does not possess. The Prophet said: Three characteristics are the signs of a hypocrite, even if he fasts, performs the Prayer and claims that he is a Muslim: when he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust. (Bukhari, Muslim.)

3. Pessimism

A third danger is that of qunut or pessimism. You must try to rid yourself of qunut, the feeling of hopelessness and pessimism. Allah calls qunut an act of kufr or disbelief and rejection: He says: who despairs of the mercy of his Lord, those who go astray? [al-Hijr 15: 56.]

4. Uncontrollable Anger

If you begin to do everything for Him, there is no need to be angry if somebody insults you since he or she cannot harm you at all. Only Allah's displeasure can harm you. Remember the words of Allah: Never let your enmity for anyone lead you into the sin of deviating from justice. Always be just: that is closest to being God-fearing [al-Maida 5:8.]

The Prophet advised: When one of you gets angry while he is standing, he should sit down. Then the anger [will] leave him, and if not, then he should lie down. (Ahmad, Tirmidhi.)

5. Abuse of the Tongue

We should be careful how we use our tongue for its misuse is the fastest way to Hellfire. Lying, slandering, backbiting and obscenity should never be part of our speech. We should be exceedingly careful with what we say about others. The Prophet said: None of my Companions should tell me anything about anyone, for I like to meet [any one] of you with a clean heart. (Abu Dawud.)

Janna has been promised for those who are careful with their speech. The Prophet said: Whoever can promise me that he will be virtuous with what is between his lips, and what is between his thighs; I promise that he will go to the Garden. (Muslim.)

6. Lustful Sexual Passions
 

In the Quran, Allah praises men who guard their sex organs [an-Nur 24: 30], and women who guard their sex organs [an-Nur 24: 31]. Despite great temptations, true Believers are able to control their sexual desires and in the process preserve their chastity.

We are advised by Allah and His Prophet to observe the following regulations:

- We should seek to get married if we are in a position to do so. The Prophet said: 'O young men! Those of you who can support a wife should marry, for it keeps you from looking at women and preserves your chastity.' (Bukhari.) If you are unable to get married, you should fast regularly for this will assist in controlling your sexual desires. The Prophet said: `O young men! You should marry. Whosoever cannot marry should fast, for fasting will lessen his desire'. (Bukhari.)

- We should strive to control all the parts of our body not just our genitals from zina or fornication. The Prophet said: `Every son of Adam has his share of fornication. The eyes fornicate and do so by looking. The hands fornicate and do so by touching. The feet fornicate and do so by walking [to an immoral act or place]. The mouth fornicates and does so by kissing. And the heart forms thoughts and wishes which the genitals confirm or deny.' (Bukhari and Muslim.) Thus the Prophet used to make dua continuously: `I seek refuge in Thee from the evil which may be in my ears, my eyes, my heart and my semen'. (Abu Dawud.)

- We should avoid looking at members of the opposite sex with desire. The Prophet considered lustful looks as the 'zina of the eye', according to his saying: 'The eyes also commit zina and their zina is the lustful look' (Bukhari). He also said: 'A gaze is a poisoned arrow from Shaytan. Whoever abstains from it in fear of God shall receive from film an increase in faith, the sweetness of which he will feel in his heart.' (Musnad of Ibn Hanbal.)

- We should avoid looking at the awra or private parts of others. The Prophet forbade looking at the aura of another, whether of the same or the opposite sex, and whether with or without desire. He said: 'A man should not look at the awra of another man, nor a woman of a woman, nor should a man go under one cloth with another man, nor a woman with another woman. (Muslim.)

- We should observe the rule of khalwa. Khalwa or privacy denotes a man and woman being alone in a place in which there is no fear of intrusion by anyone else, so that an opportunity exists for sexual intimacy. Islam prohibits khalwa between a man and a woman who are outside the degree of mahram relationship. The reason for this is not a lack of trust but rather to protect ourselves from sexual temptation arising when we are alone with a member of the opposite sex. The Prophet said: `Whoever believes in God and the Last Day must never be in privacy with a woman without there being a mahram with her, for otherwise Shaytan will be the third present [with them].' (Ahmad.)

 

Chapter 4- Relating to Allah's Messenger

 

The Quran's major claim upon us is to put its teachings into practice for Allah demands the whole of our lives: "O you who have attained to faith! Surrender yourselves wholly unto God, and follow not Shaytan's footsteps, far, verily, he is your open foe" [al-Baqara 2: 208].

 

The only way to live by the Quran is to live life as the Prophet Muhammad, may God bless him and grant him peace, lived it, for his life was the Quran in practice. If you want to `see' the Quran then look at the Prophet's life. For, as Sayyida Aisha said, 'his conduct was nothing but the Quran' (Muslim).  

 

The Quran provides the essential framework for human life. But the Prophet and his Sunna provide us with the details of that framework.

 

Knowing is not enough. We require inner strength to follow the Quranic teachings. We need to have the real flavor of faith inside our hearts. This strength comes out of the love that a Believer must have for Allah and His Messenger. Anas, may Allah be pleased with him, reported that the Prophet said: "There are 3 types of people who will experience the sweetness of faith: he to whom Allah and His Messenger are dearer than all else; he who loves a human being for Allah's sake alone; and he who has as great abhorrence of returning to unbelief after Allah has rescued him from it as he has of being cast into hell" (Bukhari, Muslim).

 

The Prophet was commanded by Allah to say: "If you love Allah, follow me; Allah will love you and forgive you your sins. For Allah is Oft-Forgiving, most Merciful" [Ali Imran 3:31].  

 

The Prophet's Mission

 

Muhammad, upon whom be peace, was assigned the duty of teaching the Book, the Law, and the Wisdom to people, purifying them and making them develop into the human beings that the Quran desired them to be.

 

In many places in the Quran, these duties have been explicitly mentioned. In the very first part of Sura al-Baqara, Prophet Ibrahim, on whom be peace, prayed for a new Messenger: "Our Lord! Raise up in the midst of our offspring a Messenger from among them who shall recite to them Your verses and instruct them in the Book and in Wisdom and purify their lives. Verily, You are Mighty, Wise" [al-Baqara 2:129].  

 

In the above verse, four duties of the Prophet are mentioned:
1. to convey the Message of the Quran to people;
2. to instruct them in the Scripture which means the `code of law' for human life;

3. to teach them wisdom, through which life can make its journey in the light of the Quranic teachings;

4. to train them in self-purification

His mission, therefore, was not merely to convey the Quran. He was designated to explain it and provide the guidance for day-to-day situations as the movement he led progressed from one stage to another.

In other places in the Quran, Allah has described his mission and duty as:

- Indhar (warning)

- Tabshir (bringing glad tidings)

- Dawa (inviting and calling)

- Tabligh (communicating)

- Tadhkir (reminding)

- Talim (teaching)

- Tilawa (conveying and propagating)

- Amr bil-maruf wa nahi anil munkar (enjoining and promoting what is good and right and forbidding and eradicating what is bad and wrong)

- Iqama (establishing the Din or way of life)

- Qist (establishing justice)

- Izhar (making Divine guidance prevail)

- Shahada (witnessing)
 

The Prophet was also given the authority to make things permissible and to make things prohibited: "Adopt what the Messenger gives you and refrain from what he prohibits you" [al-Hashr 59: 7]. And he had this authority from none other than Allah.

It was to accomplish these duties assigned to him that the Prophet Muhammad spent his whole life in changing people's behavior and establishing a new society. The Quran accords him a unique position which no one else can ever have. "Whoever obeys the Messenger, indeed, he has obeyed Allah" [an-Nisa 4: 80] and "Those who gave their hands in pledge to you, indeed they gave their hands in pledge to Allah" [al-Fath 48: 10].  

Once the Prophet has given his decision and his judgment, no believing man or woman has any right to question, doubt, disobey, or harbor any feeling of disapproval. They must submit totally and willingly to him. "It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger, to have any option about their decision. If any disobeys Allah, and His Messenger, he is, indeed, on a clearly wrong path" [al-Ahzab 33: 36].

In the life of the Prophet, according to the Quran, lies the most beautiful and the most perfect example to follow: "You have, indeed, in the Messenger of Allah an excellent exemplar, for whoever hopes for Allah and the Last Day and remembers Allah much" [al-Ahzab 33: 21].

The Sunna in the Context of Western Society

Muslims in Western societies live in a culture which is `alien' in its spirit. To live in this type of culture is your own choice and your own decision. In many instances, you have no other option for the West is your home. Unfortunately, the same can be said for people living in Muslim countries since Western culture is slowly weaving its way and replacing genuine Islamic culture in these countries also.

To survive and prosper in western society requires great courage to stand up for your beliefs and ideals. You need to have a clear appreciation of the true nature of Islamic culture. The true spirit of Islamic culture lies in an understanding that the 'real' realities of life are all beyond the perception of physical senses. The beginning of Sura al-Baqara states that its guidance is for: "Those who believe in al-ghayb" [what lies beyond the perception of physical senses) [al-Baqara 2:4].  

So all that is 'real'-Allah, His Angels, Prophethood, the Day of Judgment, Heaven and Hell - are all beyond any measure of physical testing. They all lie beyond human capability to see them, to smell them, to measure them, or to find their real situation.

Western culture as it exists and as it has spread now throughout the world, in this 'global village', has perpetuated the view that, only that which can be materially measured or found out is 'real'. Whatever cannot be measured has no value. Therefore, both Islamic and western cultures are diametrically opposed.

Once you have chosen to live in a 'Western type' society, the only source of light for you is the Messenger of Allah. He was also faced with an almost similar situation. As he came down from the cave of Hira, after his experience of receiving the light of Divine guidance, be re-entered a culture and society which were quite 'alien' to his Message. His Message began by linking the whole of life to the name of Allah. That was the starting point. All knowledge, all culture, all civilization and all human action must be centered on one pivot and that is the name of Allah. This was a totally strange Message for the society in which he had to operate. So, we need to look at the Prophet's Sunna in the context of operating in an `alien' society and see how we can practice a genuine Islamic culture.

The Real Meaning of the Term Sunna

The technical definition of Sunna is all that the Prophet did, said, or approved. When the term Sunna is used, our minds are diverted immediately to the manners and morals which we are so careful to observe, while dressing and eating, walking and praying.

If, however, you consider the technical definition of Sunna, and if you look at the life of the Prophet from the moment he received revelation in the cave of Hira till he breathed his last in Medina, what is it that stands out as his most dominant concern and his main activity? The most outstanding feature of his life was that every moment was spent in dawa, in inviting his fellow human beings to live in submission to their Creator. He lived every moment of his life in purifying individuals and making them grow in their love and submission to Allah. Every moment of his life, he talked about and carried out his mission. In the streets of Makka, in the valley of Taif, on the battlegrounds of Badr and Hunayn, and to the totality of affairs of Madina - dawa was his essential concern. That was his essential Sunna.

Your Mission

Dawa is the first and most important duty for Muslims today. In your daily affairs, it is the Sunna that must be uppermost in your mind and heart. It must make the greatest claim on your time and wealth.

Secondly, while living in an 'alien' culture, you have to preserve your Islamic identity - not only through rational arguments, but through emotional, cultural, and civilisational symbols. It is only the Sunna that can provide these emotional and civilisational symbols through which you will not only preserve your identity but strengthen and advance it.

Thirdly, it is the youth who must claim your major attention for that is also the Sunna of the Prophet. They were the people who had the energies and capabilities to carry the burden of his mission.

Fourthly, in a society where so many misgivings about Islam prevail, where Islam has been misrepresented and distorted so widely, your conduct must be a living example of that mercy to mankind, just as the Prophet was rahmatun lil-alamin a mercy to the worlds. "We sent you not but as a mercy for all the worlds" [al-Anbiva 21: 107].  
 

The Prophet Muhammad was such a model of mercy that he declared that removing an obstacle from another's path leads one into Paradise; to quench the thirst of a dog entitles one to enter Paradise; and to tie a cat until he dies makes one deserve Hell-fire. Such was the mercy of his uswa, his living example. You will only be able to invite people to Islam if you follow his example.

TO BE CONTINUED...

Get it Over With!

My 2nd and final essay for Critical Writing 2 class this past semester.

Today I give my first oral presentation of the new semester. I walk into class noticing the professor hasn’t arrived yet. Maybe she won't come in today, I think hopefully. The feeling fades quickly since I know that I'll have to get this presentation done sooner or later if I want a good grade. I need to get over my fear of public speaking! I mean, what kind of future teacher is afraid of speaking to a group of people? (I would have to disagree though with people who don’t realize that talking to a group of young children is completely different from talking to peers).  Plus, I worked hard on my presentation, so I do want to show that through my speaking, and being nervous won't help with my confidence. And besides, it could go just like I rehearsed at home. I can pretend I am talking to myself or in front of a mirror instead of 20+ pairs of eyes. One might think that with all these thought in my head justifying the need to conquer my fear, I would get motivated and calm my nerves, but it's just not that easy for me.   

I sense myself getting nervous as the professor finally walks into class. My leg starts shaking up and down, making it obvious that I am feeling uneasy to anyone that notices. As she goes over the plans for the day, I feel my hands get clammy and I try to wipe them down on a clean tissue. When she finally asks who will present first, my hand automatically shoots up. I am sitting at the edge of my chair, like I am about to jump out of a jack-in-the-box. I convince myself to go first. I read somewhere that people tend to remember the first and last thing said better than what comes in the middle, like phone numbers. So why not make my presentation memorable by going first and getting it over with? Then I can relax the rest of the class period.

As the professor gets the computer ready for me, I look around the room at my classmates. Bad mistake. It's like looking down a cliff if you are afraid of heights. Being a quiet student and usually not one to talk much in a big classroom setting to draw attention to myself, I am suddenly reminded of all those people who look at me like I'm an outsider. Like I don’t know much or any English, have an accent, or will do something crazy. Of course these aren't true and now I can prove it to them! I open up my presentation and start with the first slide. Within the first few seconds, I feel my throat get dry as if I've been in the desert. I should have brought up my water bottle with me.I stutter my words a bit like this is the first time I'm seeing my own presentation and start tapping my feet behind the computer stand. As you probably can tell, those first few minutes weren't good, but by the time I got to my 4th slide, I somehow got comfortable in front of the class. Yeah, I spoke a little too fast, but I think I did a lot better than what could have been a nervous breakdown. And although I didn’t get an applause, my presentation grade (an A) made up for all that.

Reflecting on my recent experience giving an oral presentation is new for me. I never wrote about it, nor have I really discussed it, but this made me think of my behavior when I'm on edge. Some people are completely fine speaking in front of a crowd after they get used to it, but I'm sure I'm not the only one still afraid of public speaking, so others can probably relate. I don’t recall noticing nervousness in others as they speak in front of a lot of people, but if I could look at myself give a presentation, I'd probably see the panic in my own face. Maybe others don’t notice it because for me to even say much in class is a surprise, but once I get comfortable around people, I open up pretty easily. Like I previously mentioned, I know I need to get over this fear and of course I'd prefer sooner than later.

For the people who look at me like an outsider mainly because of the way I dress, I use oral presentations as an opportunity for them to get to know me better. Peers could easily catch on that I'm a "normal" human being and I don’t go around doing crazy, dangerous things. I remember last semester I began an oral presentation with a question to the class to get them involved and get an idea of what they think. I shouldn’t have been surprised that not one person out of 20-30 in the room volunteered to make an educated guess, like they were afraid I was going to hurt them for answering my question. The silence was awkward and I hope this doesn’t happen to me as a future teacher. Now that I think about it, I understand how teachers/ professors feel when students don’t answer their questions either.

How exactly do I know that people think I have an accent or don’t understand English? Classmates back in elementary and middle school would talk to me and some other Asian students in an Indian accent thinking it was funny. I am not Indian, nor do I find it amusing making fun of the way people talk. Plus, it's infuriating that some people have the nerve to think it is "okay" to make fun of me and make assumptions about me and my life, but if I was to do the same to them, I would be considered "intolerant". How hypocritical?!

There were also a number of ignorant people in my high school who were bold enough to say things to me as if I didn’t understand their rude comments. Of course I did understand them, but they were troublemakers and I didn't want to make a big deal, so I ignored them. There was a time though when I didn’t ignore one kid. In an art class back in my senior year, the teacher was absent so a random student came into class to "hangout" with his friends. My friend and I were talking in English of course and this kid just came over and stood by us listening to us talk. Suddenly, this boy just starts talking in a made up language, as if he was imitating us. I don’t think I have an accent when I talk in English, but my friend does. I wasn’t going to single her out, so I said to him that we don’t sound like that. He gave his friends, who burst out laughing like this was funny and not rude, a good laugh and left us alone. What else could me and my friend do, so we just left it at that. 

These and many more experiences of being looked at like I'm weird or don’t belong, has helped me grow a "thicker skin" in the sense that I'm use to them and it doesn’t bother me as much as they used to. Of course I would prefer people to at least respect me the way I do to them  even if they don’t like me for some reason or find faults in the way I choose to live my life. So far college life has been smooth sailing thank God, so I haven't had to deal with obvious verbal humiliation or anything. And although I would prefer to sit quietly in class and get my college education, oral presentations get me out of my comfort zone and helps me and others learn.

In the Early Hours: Reflections on Spiritual and Self- Development by Khurram Murad Book Review/ Notes/ GEMS (Chapters 1 & 2)

This book focuses on an Islamic perspective of self-development, but I am sure anyone can get something useful out of here. "In the Early Hours is a collection of inspirational advice by a dear and beloved teacher, Ustadh Khurram Murad on the subject of spiritual and self-development. In it he sets out the goal of the Believer - the single-minded desire to seek the good pleasure of God. He then outlines the methods and instruments which must be used in the attainment of that ultimate goal."

I would compare this book a bit to Yasmin Mogahed's Reclaim Your Heart in the sense that they are a categorized collection of writing to improve on different parts of life and provide interesting info./ a different outlook. Basically, they are both self-help books, but In the Early Hours takes it further, as you will see. I love how In the Early Hours divides the info. into important chapters, provides numerous authentic hadith and Quranic verses with references, has silky pages on the inside, and defines many Arabic words that people might not know, forgot, or has multiple meanings. Like any self- help book, I think this book is easy to read if you give it a break after each chapter or so to digest the material and think about what you read.

Overall, I give this book 5/5 stars! I highly recommend In the Early Hours to self-help readers or anyone who is interested to give this book a try. If you don't mind ebooks, you can download this book from online @ http://www.kalamullah.com/books.html. Scroll down and you should find it closer towards the bottom. For a hard copy, try Amazon.
 

GEMS/ Notes
 

There is a lot to get out of this book! I tried to condense the info. without repeating the whole book while still taking note of what I felt was important and worth going back to.

Chapter 1- The Process of Self Development

The path to God is only illuminated when a person recognizes the central place of God in his life and strives to develop his self accordingly. The Messenger of God said: "If someone wants to know what position he enjoys in the eyes of God, he has only to look at what place he gives to God (in his heart and life)" (Hakim).

The term nearest in meaning to self-development in the Quranic vocabulary is tazkiya. Tazkiya means purification and refers to the cleansing of the human self from all that is unwholesome, undesirable and unwelcome. It also refers to the nurturing and strengthening of all the qualities within the human self that are essential for growth and development, for blossoming and flowering.

The Goal in Life

The Quran states that true success is only reserved for those who seek to purify themselves: Successful indeed is the one who purifies his whole self [ash-Shams 91:9].

For the Believer, the most coveted goal in life is to seek the good pleasure of Allah and Janna or Paradise. Our Creator has set this goal for us: And surely Paradise - it is the goal [an-Naziat 79: 41]; Indeed the Next abode - it is truly the life! [al-Ankabut 29: 64].

The alternative to attaining Paradise in the Hereafter is to be placed in Jahannam or Hellfire and to receive its punishments. The Quran states: But in the life to come: [it is either] severe suffering, or God's forgiveness and His goodly acceptance [al-Hadid 57: 20]. What is it that makes a person deserving of such a suffering? The answer is to be found in the second part of the same verse: for the life of this world is nothing but an enjoyment of self-delusion [al-Hadid 57: 20]. Jahannam therefore, is for those who seek as their ultimate goal in life, not the pleasure of Allah or Paradise, but the enjoyment of worldly gains.

The 1st Step to Paradise
 

- Concentrate single-mindedly on Paradise.

Embark on this new journey by refreshing your wudu (ablution) and offering two rakas (units) of Salat or Prayer reminding yourself of all the punishment of Hellfire you have just resolved to avoid at all costs and all the rewards of Paradise that you will strive to achieve. Remind yourself also of the important stations and landmarks on the journey; imagine death as near; imagine the moment when the Angel of Death will declare, `your time is over, now you must follow me'; imagine that moment when you will be made to stand in the presence of Allah, Most High, so that the final judgment of life may be passed on you and imagine the consequences of that judgment. When you have completed the two rakas then resolve once more that all efforts will be directed towards achieving Paradise, beseech Allah and pray with humility: O Allah, I ask for Your mercy and whatever brings me closer to it, in word and deed.

Your Mission

What Allah requires of you, in Quranic vocabulary, is for you to be a mumin and mujahid. A mumin is one who is true and firm in his faith in God. A mujahid is one who strives his utmost, with all the means at his disposal, to gain God's pleasure.

You cannot expect to change all at once. This is against the laws of nature. The Prophet was always aware of this when he was dealing with his Companions. Whenever someone embraced Islam, the Prophet would not ask that person to do everything immediately. Instead, he would teach and expect that person to start fulfilling his obligations only as much as he could bear at a time. This gradual process of change is also clearly reflected in the manner in which the Quran was revealed over a period of 23 years. In all your efforts towards becoming a better Believer, you must bear in mind this principle of gradualism, otherwise you may try to attain the impossible, and when you do not achieve it, you may become frustrated.

Prerequisites of Tazkiya

1. Personal Responsibility

You must accept that tazkiya is a highly personal process and that it demands taking personal responsibility for carrying it forward. You can only see the results of tazkiya through your own realization, your own personal efforts and your own exertions. No one else can perform tazkiya for you. No organization, no leader and no teacher can replace your own responsibility. God says: And no bearer of burdens shall be made to bear another's burden; and if one weighed down by his load calls upon [another] to help bear carry it nothing thereof may be carried [by that other], even if it be one's near of kin [al-Fatir 35:18].

- Acquire a sound knowledge of Islam through a dedicated study of the Quran and Sunna. You must then translate your knowledge into practice.

- Seek the company of those who are also striving to please Allah. They will encourage you towards righteousness and correct you when you deviate from the true Path. Your company also includes your mental and psychological company- the ideas you entertain, the ambitions you nurture, the sensitivities and sensibilities you develop and the books you read. All of these represent a form of company because they are your companions in solitude.

2. Genuine Effort

Have a deep desire to make a genuine effort to fulfill your obligations as a Muslim: “But as for those who strive hard in Our cause - We shall most certainly guide them onto paths that lead unto Us: for, behold God is indeed with the doers of good” [al-Ankabut 29: 69].

With desire, of course, come actions. But know that it is not solely the results of your endeavors that count; what matters most is that you made your best effort. This is a very important point to appreciate because without genuine effort nothing can happen. Those who think that Prayer alone can work miracles are not living in a realistic world. Prayers are part of the effort, but Prayers are not the whole answer. If you pray, `Allah! Guide me and make me good', it is not going to bring you any benefit unless you are also determined to become good and make an effort towards becoming good. Once you have done the latter two things, then, of course, Prayer will be a source of baraka or Divine grace that will further inspire and strengthen your efforts.

There will never be a point when you will be able to say that you are now a perfect person or that you have achieved your full potential. If at any point you feel so, then be sure that is the starting point of your downfall.  

3. Sustaining Willpower
 

In Quranic terminology this is called irada. Irada is basic to all our efforts. Without willing to do something you cannot do anything.
 

Irada is very different from desire. You always hear people reflecting upon unfulfilled aspirations. One of the main reasons why aspirations and dreams remain unfulfilled is that they are no more than desires which faded to assume the status of irada.
 

4. Reliance on Allah

...is borne from the Believer's intimate knowledge and understanding that Allah is ever ready to assist those who strive and struggle in His way, depending upon Allah and knowing that He is there to help you, protect you and shower His mercies upon you, and from knowing that Allah in His infinite mercy has equipped you with all that you require to undertake the tasks set before you.

You must never allow yourself to believe or feel that Allah has treated you unfairly or that He has placed upon you a burden you cannot shoulder for on "no soul does Allah place a burden greater than it can bear" [al-Baqara 2:286].

Likewise, hope is central to your efforts and your success. You must sincerely hope and believe that everything you do to earn the pleasure of Allah will lead you to fulfillment. A superiority complex negates the task of self-development. An inferiority complex is derived from a lack of confidence in Allah and oneself. You should never allow yourself to believe that you cannot fulfill your obligations nor should you despair of the mercy of Allah. Confidence, hope and determination are all important ingredients for your success.

You must be wary, however, of the kind of self-confidence that causes a person to proclaim himself self-sufficient. For the Muslim, self-confidence is wholly dependent upon the trust one places in Allah; it is not an arrogant proclamation of complete independence from Allah. Allah alone is self-Sufficient. All else is reliant upon Him for existence.
 

5. The Best Use of Time
 

Time is not money or gold; it is life and it is limited. You must begin to appreciate every moment of your life and always strive to make the best use of it. With all the demands of worldly life on your time, you will yet need to find time for self-development and maximize its potential. The better route towards self-development is, of course, to integrate all your efforts into a structured daily life.

Remember also that `the deeds most loved by Allah [are those] done regularly, even if they are few' (Bukhari, Muslim). While you must always strive to make the best use of your time, you must always aim for excellence in everything you undertake, whether at school, at home, at work or at play. Indeed, the Prophet has said, "Verily Allah has prescribed ihsan (proficiency and excellence) in all things" (Muslim).
 

6. All-embracing Process
 

Islam does not subscribe to the type of asceticism where we purify our hearts and yet remain immersed in political, economic or social corruption. Tazkiya must encompass our entire life - the privacy of our thoughts as well as their social manifestations in our daily life. Everything must be in conformity with Allah's will.

This will of God also requires you to seek and maintain a delicate balance between the various obligations that demand your attention; between your obligations to Allah, your obligations towards others and your obligations towards yourself. The Prophet advised us against extremism of any kind. It is reported that he said to Abdullah ibn Amr: ‘Have I heard right that you fast every day and stand in prayer all night?' Abdullah replied, `Yes, O Messenger of God.' The Prophet said, `Do not do that. Fast, as well as eat and drink. Stand in prayer, as well as sleep. For your body has a right upon you, your eyes have a right upon you, your wife has a right upon you, and your guest has a right upon you" (Bukhari, Muslim).

As you struggle to make headway on the path to God, always remember that you have an excellent example before you. This is the example of the Prophet Muhammad, may God bless him and grant him peace. For your spiritual development, however, the most beautiful example is that of the Prophet. Allah says in the Quran: "You have, indeed, in the Messenger of God an excellent exemplar, whoever places his hopes in God and the Final Days and who remembers Allah much" [al-Ahzab 33: 21].

 

Chapter 2: A Life of Remembrance

The Significance of Dhikr

And men who remember God much and women who remember - God has prepared for them forgiveness and a vast reward [al-Ahzab 33: 35]. Indeed, with regard to dhikr, the Quran concludes: And the remembrance of Allah is the greatest deed without doubt [al-Ankabut 29:45].

It is dhikr that purifies your qalb or heart and makes it sound. And you can only attain salvation and true success by having a pure and sound heart. [It will be a Day) when neither wealth nor children shall profit [and when] only he [will be saved] who comes before God with a sound heart [free of evil] [ash-Shuara 26:88-89].

This point is more elaborately made in a hadith in which the Prophet says: “Listen [to me] carefully. There is a lump of flesh in the body - if it is set right and made good, the entire body becomes good and healthy; but if it becomes diseased, the entire body becomes diseased. Remember well - it is the Heart (Bukhari).

The Meaning of Dhikr

Dhikr must not only be felt by the heart and uttered with the tongue, but must also affect and effect amal salih, or good deeds. Significantly, Ibn al-Qayyim suggests that dhikr encompasses any and every particular moment when you are thinking, saying or doing things which Allah likes: Hence, if your conversation is filled with the words of God, this is dhikr and if all your actions are in accordance with His will, this is dhikr. Indeed Allah commends that we remember Him while standing, sitting and even while reclining.

We may thus conclude, that attending to your personal needs, earning a livelihood and spending on your family are all forms of dhikr. But of course, they can only be dhikr if, alongside with the relevant adhkar or supplications in the heart and on the tongue, they are done in obedience to Allah, for His pleasure, to attain Janna. Otherwise, as the Quran warns us, far from being dhikr, they may have the opposite effect: “Let not your worldly possessions and your children make you neglectful of Allah's remembrance. But spend in the way of Allah [al-Munafiqun 63:9-10].

The Methods of Dhikr
 

1. Sustained Awareness of Allah

- Say to yourself: I am in Allah's presence; He is watching me. If you are alone, He is the second and that if you are two, He is the third. He is with you wherever you are [al-Mujadala 58:7]. He is nearer to you than your-jugular vein. [Qaf 50: 16-18.] He is watching everything that you do and hearing everything that you say. He is ever present and His knowledge is all encompassing.

- Say to yourself: Everything I have has been given to me by Allah. All that there is - surrounding you, on you and in you - comes from Allah alone. There is none that creates or gives anything but Allah [an-Nahl 16:78; Ya Sin 36:33-35]. Therefore, reflect upon all the baraka or blessing that He has created you with and be thankful to Him.

If you appear to be short of things to be thankful for, recall the hadith of the Prophet: `There are 360 joints in the body and for each joint you must give a sadaqa [thanks or charity] each day' (Bukhari). You must give a sadaqa for each one of them because without any one of them you will be incomplete and handicapped.

- Say to yourself: Nothing in this world can happen without His permission. Everything lies in the hands of Allah. No harm can befall you and no benefit can reach you except as Allah ordains. “If God should touch you with misfortune, none can remove it but He, and if He should touch you with good fortune, He has power over all things. He alone holds sway over His creatures; He is the All-wise, the All-aware” [al-Anam 6: 17-18].
 

- Say to yourself: I am going to return to Allah one day and that day could be today. You do not know when you will leave this world. It is important that you are always conscious of this uncertainty, to the extent that it motivates you to spend every moment of your remaining life seriously, considering it as a gift from Allah and spending the resources He has blessed you with - time, ability and energy - as He has advised.

 

2. Specific Methods of Dhikr
 

Allah, in His Wisdom and Mercy, has taught us some very specific mechanisms of dhikr. These include: the formal ibada-Salat, Sawm, Zakat and Hajj; tilawa of the Quran, dua, istighfar and tawba, seeking the company of the righteous and dawa.

3. Methods of Individual Dhikr
 

The foremost of the specific methods pertaining to individual dhikr include the fard or obligatory ibada. Allah has said in a hadith qudsi: "My servant does not draw near to Me with anything more loved by Me than what I have made obligatory" (Bukhari).
 

For each specific fard ibada, there is an additional nafl or superogatory equivalent. These are as follows:

- Sunna Salat - these include the additional Prayers before and after the five obligatory ones, but just as importantly the Tahajjud Prayer.

- Sunna Fasts - as recommended by the Prophet and to be practiced on Mondays and Thursdays of each week, the thirteenth, fourteenth and fifteenth day of each lunar calendar month, and other recommended days in the Islamic year.

- Sadaqa fi Sabilillah - the giving of voluntary charity, however much and whenever one can afford, for the pleasure of Allah.
- Umra - performance of the voluntary short pilgrimage.

A. Salat
 

Salat is the foremost form of ibada that Allah Himself has prescribed for us. "Out of all the ways through which My servant gets closer to Me, Salat is the dearest to Me" (Bukhari). If after regular observance of Prayer your heart remains unmoved, your morals remain corrupt and your conduct remains unaffected, we may question the usefulness and efficacy of your Prayer.

Remember, though, Salat is an obligation. Whether your heart is attentive or not, it must be performed. You cannot give up Prayer because to you it appears useless. Don't give up the obligation but try to infuse it with the purpose it seeks to serve - remembrance of Allah.

The ability to concentrate in Prayer may be improved by undertaking adequate psychological, mental and physical preparation before the Prayer and by utilizing certain techniques whilst performing the Prayer. Below we discuss some of them.

i. Psychological and Mental Preparation

- The planning of your daily activities should revolve around the five daily Salat [al-Ma'arij 70:22-23]. Do not plan everything else and then try to fit Prayer into your busy schedule.

- Ensure that you are conversant with all the rules and regulations governing your Prayer. Research in depth the Quranic verses and ahadith relating to the virtues of Salat.

- Be punctual with your Prayer [an-Nisa 4:103]. Get into the habit of praying at the earliest hour. Do not procrastinate. The Prophet said, `the deed most loved by Allah is Prayer performed on time' (Muslim).

- Pray as much of your fard Salat in jama'a or congregation as is possible [al-Baqara 2: 43].

- Avoid praying in a state in which you are mentally and physically fatigued [an-Nisa 4: 43].

- Rid your mind of all evil thoughts and ideas [al-Maun 107: 4-6].

- Keep your mind free of worldly worries and engagements.

- Plan what ayat / duas you are going to recite.

- If you do not understand Arabic learn the meaning of what you recite in your Prayer.

- Remind yourself that engaging in Prayer offers you an opportunity to release yourself from the pressures and tensions of this world. The Prophet has said that in Prayer was placed the comfort of his eyes. Therefore cherish the opportunity to remove the shackles and burdens of this world from your shoulders [al-Baqara 2:45].

- Use your Prayer to remain focused on your mission in life to bring your entire being to serve only Allah.

-Use your Prayer as a source of strength, inspiration and enthusiasm for your life and activities.

ii. Physical Preparation

- Fulfill all your personal needs before you commence your Prayer, for example, thirst, hunger and calls of nature.

- Pray in a pure physical state. Perform your wudu with care and perfection [al-Maida 5:6].

- Although the whole earth is a masjid or a place of worship, choose a place that is clean.

- Pray in an environment free of noise and one where there is no distraction.

- Adorn yourself with clean and respectable clothes for Allah has said: O Children of Adam, wear your best clothes at every place of worship [al-Araf 7:31].

iii. Performing Your Prayer

- Assess your mental readiness for Prayer before its commencement, during the various postures with its attendant recitations, after each raka and ultimately at the end- Try to make improvements at each stage

- Pray with humility both in your mental state and in your physical manner. Pray with hope and awe, asking Allah for His mercy and forgiveness.

- Remind yourself continually that you are talking to the most important `Being' in your life - your Creator and Sustainer. He is in front of you. You are facing Him and you are involved in a dialogue with Him [al-Alaq 96: 19].

- Commence your Prayer by seeking Allah's help and protection from the influences of Shaytan [an-Nahl 16:98].

- Lower your gaze while praying and do not allow the physical environment to distract you. Anas related that the Prophet said: `My dear son, be sure to avoid being distracted during Prayer, for, to become distracted while praying is a disaster' (Tabarani).

- Use a variety of Quranic verses and duas in your Prayer to achieve greater concentration and awareness.

- Adopt a whispering technique in your recitation. This will increase your ability to remain focused on what you are saying [al-Isra 17:110].

- As you recite the Quran, translate it into your own language so that your attention is held. As you concentrate upon the meaning and implications of the words, insha Allah, all thoughts of worldly ideas will disappear. 

- On each occasion that you recite the Sifat or attributes of Allah in ruku and sajda, consider how indebted you are and how grateful you should be to Allah and express your true emotions.

- Utilize the occasion of sajda to make additional dua to Allah. The Prophet said: ' A servant is nearest to his Lord when he is in sajda, so increase your supplication when in sajda' (Muslim).

- Make your Prayer of moderate duration so that you do not become physically and mentally tired but be aware that while in Prayer you must take your time praying.

- Give due regard to the proper performance of all the physical postures.

- Pray as if it is your last Prayer. The Messenger of God said: `When you stand up to pray, perform your prayer as if it were your last, do not say anything you will have to make excuses for tomorrow, and resolve to place no hope in what is in the hands of men' (Ahmad).

Salat must be as the Quran states: Surely, Salat prevents indecency and evil [al-Ankabut 29:45].

Note that there is punishment for a Prayer not performed satisfactorily. It will be a witness against you rather than a witness for you on the Day of Judgment. However, the reward for a Prayer well performed is immeasurable. The Prophet said: `If a man performs two rakas of Salat without the distraction of any worldly thought, all his previous sins will be forgiven' (Bukhari).

iv. Tahajjud Salat
 

Even though it is not obligatory, try to establish Tahajjud Salat as part of your nightly activities. The Prophet said: `The best Prayer after the fard Prayer is the night Prayer" (Muslim).

The Prophet has said: Keep up qiyam al-layl. It was the way of the virtuous who came before you, it draws you nearer to your Lord, atones for your sins, forbids you from evil and protects the body from sickness (Tirmidhi).

When a man wakes up his wife at night and they pray two rakas (units) together, they are written down among the men and women who remember Allah (Abu Dawud).

B. Saum

Every good deed of a man is granted manifold increase, ten to seven hundred times. But Allah says: Fasting is an exception; it is exclusively for Me, and I will give reward for it as much as I wish (Bukhari, Muslim). 

i. Fulfilling Allah's Wishes

While fasting, the most basic physical needs - food, water and sleep - are readily and joyfully sacrificed. Hunger and thirst are no longer harmful; Allah's displeasure is harmful. Physical pleasures no longer hold any lure; Allah's rewards do.

ii. Willpower

Fasting strengthens our willpower. The Prophet has said: 'Sawm is a shield [or a screen or a shelter from the Hell-fire]' (Bukhari). The regime of dawn-to-sunset abstinence from food, drink and sex, for the sake of Allah alone, internalizes the lesson that we must never enter, acquire or even touch that which does not belong to us under the law of Allah.

iii. Protection from Shaytan

Fasting enables us to protect ourselves from the evil influences of Shaytan. While fasting: `Eyes should refrain from seeing evil, ears from hearing evil, tongues from speaking evil and hearts from reflecting evil' (Bukhari).

C. Tilawa of the Quran
 

There are thousands of pages of tafsir or Quranic exegesis to read. But we must know that the real test of benefiting from the Quran lies somewhere else. The Quran says that when people really listen to it, their faith must increase: "Believers are those who, when God is mentioned, feel a tremor in their heart, and whenever His Messages are conveyed to them their faith is strengthened" [Al-Anfal 8: 2].

As you read it, also try to live by what it invites you to. If it does not have any impact upon your actions and if you do not observe what it enjoins and avoid what it prohibits, then you are not getting anywhere near the Quran. In fact, one who reads the Quran and does not try to act upon it may be more likely to be cursed and punished by Allah. The Prophet said: Many of the hypocrites in my Umma will be from among the reciters (Ahmad).

i. The Method of Tilawa

Tilawa or recitation is an act in which your whole person - soul, heart, mind, tongue and body - should participate. There are a few obligations regarding recitation of the Quran which you should keep in mind.

- Read the Quran every day; in fact do not consider a day complete without it. It is better to read regularly, even if it be a small portion, than to read large sections, but only occasionally.

- Every day you must also find time to memorize as much of the Quran as you can. You can start with small Suras and short passages and then move on to longer portions.

- Read as much of the Quran in Prayer as you can, especially during the night, after the Isha, before the Fajr and in the Fajr, as nothing is more effective in making you attuned to the Quran and ensuring you absorb it than reading it in the night or in the morning. Indeed, the early hours of the morning is a particularly blessed time to recite the Quran: Indeed, the recitation of the Quran at dawn is ever witnessed. [al-Isra 17:78]

- Read the Quran in a good voice, as we have been told: `Beautify the Quran with your voices' (Abu Dawud); but also remember that the real beauty is the beauty that comes with the fear of Allah in the heart: `His recitation and voice are the most beautiful so that when you hear him, you think he fears Allah' (Darimi).

- Read the Quran with concentration and understanding. The Prophet told Ibn Umar not to finish reading the Quran in less than a week He also said that one who finishes it in less than three days does not understand any of it. One companion said that he preferred to read a short Sura like al-Qaria with proper understanding than to hastily finish long ones like al-Baqara and Al-Imran.

ii. Your Constant Companion

The Messenger of Allah, peace be upon him, has said, `I am leaving you with two murshids.' The term murshid refers to the one who guides to the right path. The first is the talking murshid, the Quran, mid the second is the silent murshid, mawt or death.

D. Dua

The Prophet has exhorted us: `Allah is angry with him who does not ask [anything] from Him' (Tirmidhi).

Prayers said while eating, drinking, sleeping, entering and leaving home must be memorized and utilized, for they remind us of Allah and His Omniscience.

The Prophet Muhammad taught us in one hadith: "After performing the dawn [Subh] Prayer, before you utter another word, say: O Allah, save me from Hell-fire [Allahumma ajirni min an-nar], seven times. If you die that day, Allah will decree that you be saved from Hell-fire. After performing the sunset [Maghrib] Prayer, before you utter another word, say: O Allah, save me from Hell-fire, seven times. If you die that night, Allah will decree that you be saved from Hell-fire" (Abu Dawud).

For each of the seven times, reflect on one of the stages from the Quran of the Akhira: the time of death; the sojourn and questioning by the angel in the grave; the time of rising and standing before Allah; the time of giving an account of all that has been done and seeing our actions displayed before us; and the passage over the Sirat or Bridge, then entering either Paradise or Hell.

Finally, it is important for us to observe the etiquette of dua so that we may derive maximum benefit from them. These have been beautifully summarized by Imam al-Nawawi, where he lists ten prime conditions and dispositions that we should observe:

1. Seek out the blessed times of Prayer: The Day of the Standing on the plain of Arafat [during Hajj]; the month of fasting [Ramadan]; Fridays [days of congregational prayers]; and during the night [especially the last third of it].

2. Seek out the blessed moments for Prayer when the heart is receptive and tender: immediately after the five daily prescribed Prayers; between the call to Prayer (adhan) and the final call to Prayer (iqama); when breaking fast; while on the field of battle; when rainfall occurs; and when bowing down [sujud] in Prayer, for the Prophet said, `The worshipper is closest to his Lord while bowing down so pray much then' (Muslim).

3. Face the direction of Makka and raise the hands [with palms spread upward] to the level of the shoulders.

4. Voice supplications in a moderate tone that is neither too loud nor too soft.

5. Prayers need not be said in a forced rhymed prose [an often natural form in Arabic].

6. Implore God with humility and reverence.

7. Be fervent in Prayer and optimistic of the answer. Sufyan ibn Uyayna stated: What a person knows of himself should never stop him from supplicating to God for He answered the most evil creatures, Iblis [Shaytan], when he said, `Give me respite until the Day they are resurrected. God said, “You are of the respired ones” [al-Araf 7: 14].

8. Repeat requests, preferably three times, and don't be impatient or despondent in waiting for an answer.

9. Begin supplication with the mention of God [His Names, praises and attributes] before asking of Him, and entreat God to send His blessings and peace upon the Prophet.

10. Strive for inner purity with repentance and sincere devotion.

E. Istighfar and tawba

Istighfar is seeking forgiveness while tawba is taming away from our faults and returning to Allah, to His Path. When Allah desires good for a Believer, He gives him awareness of his faults.

Whenever we are faced with a dilemma or uncertainty in our daily life we have been exhorted by the Prophet to observe the following guidelines: Seek a verdict from your heart Virtue is that which your soul and heart feel satisfied with. Sin is that which troubles the soul and about which the heart is uneasy and confused, even though people may give their legal opinions in its favor. (Muslim.)
 

Ali ibn Abi Talib, may Allah be pleased with him, once saw a Bedouin repeating words of repentance in a great hurry. `This is fake repentance', remarked Ali ibn Abi Talib. The Bedouin asked, `What is true repentance?' Ali ibn Abi Talib explained that there are six elements in an act of true repentance:

- You should regret what has happened.

- You should discharge the duty which you have neglected.

- You should restore the right that you have misappropriated.

- You should apologize to the one whom you have caused injury.

- You should resolve not to repeat the act.

- You should dedicate yourself entirely to the service of Allah so that you may experience the rigors of obedience as you may have relished the pleasure of transgression.

There is no special time to seek the forgiveness of Allah. But perhaps one of the best occasions is the early hours of each day. The significance of this early part of each day has also been explained by the Prophet as follows: Our Lord descends every night to the nearest Heaven when only the last third of the night remains, and says: `Is anyone praying that I may answer him? Is anyone seeking forgiveness that I may forgive him? Is anyone asking that I may give to him?' And this continues until dawn (Tirmidhi).

Start each day by taking an account of yourself: seek forgiveness for the wrongs you have done and make the intention not to repeat these mistakes. In this way you shall become free from these sins. Every day you may commit a sin, but if every day you come sincerely to Allah, then every day He will forgive you. Such is His love and blessings for us.
 

While seeking the forgiveness of Allah, you must place your full trust and confidence in Allah for He always listens and answers the Prayers of His servants. In one hadith qudsi, Allah has reassured us: Son of Adam, so long as you keep calling upon Me and hoping for good from Me, I shall forgive you whatever you have done, and I do not mind. Son of Adam, were your sins to rise as high as the sky, and were you to ask Me for forgiveness, I would forgive you. Son of Adam, were you to come to Me with sins as large as would fill the earth, and meet Me having ascribed no partner to Me, I would bring you forgiveness as great as your sins (Tirmidhi).

4. Methods of Collective Dhikr

A. Seeking the company of the righteous

The Prophet is reported to have said: If a group of people sit together remembering Allah, the angels will circle them, mercy will shroud them, peace will descend onto them and Allah will remember them among those with Him (Muslim).

Dhikr in a group may help teach those who do not know the desired adhkar and bring hearts together and strengthen their noble ties.

You must be careful with the selection of friends, for your companionship can and must be a form of dhikr. The Messenger of God said: `The best friend is the one who makes you remember Allah when you see him.' Also: 'Whosoever Allah wishes good for, He will grant him a righteous friend who will remind him if he forgets and aid him if he remembers'. And the Quran says: Bind yourself with those who call upon Allah morning and evening. [al-Kahf 18: 27-28.]

B. Witnessing Unto Mankind

 

Invite others to the path of Allah, the same path that you have found. The Quran advises: Make it [the truth] known to mankind, and do not conceal it! [Al Imran 3: 187] Help one another to righteousness and taqwa and do not help one another to sin and transgression. [al-Maida 5:2] Encourage one another in the truth, and encourage one another in patience [al-Asr 103: 3.] Remind [others of the truth] in the event that this admonition profits. The reminder will be received by he who stands in awe [of God]. [al-Ala 87: 9-10.]

Organizing Your Dhikr

Set aside some periods each day to devote yourself completely to these tasks and do not allow anything to interfere with them. Spending even a small amount of time each day will bring within you a feeling of closeness to Allah and familiarity with His Din or way of life.

You should begin each day with some dhikr after Salat al-Fajr and make the intention that your whole day will be spent in serving Allah. Follow up the dhikr with a dua seeking provisions for the day.
 

After the dhikr and dua spend some time reciting, memorizing and studying passages from the Quran for indeed the reading [of the Quran] at Fajr as witnessed. [al-Isra 17:78] If it is not possible to perform this task just after your Fajr Prayer then you may do it later, but you should make an effort to ensure that no day passes by without at least some reading and study of the Quran. Allocate some time also to study from a comprehensive syllabus which covers all the major aspects of Islam including Quran and hadith sciences, Sharia or Islamic law, Fiqh or Islamic jurisprudence, Sira or the life history of the Prophet Muhammad and Islamic history.

Perhaps the best way to learn about Islam is to learn from those who have more knowledge than you. You should therefore strive to attend Islamic study circle sessions, camps and courses whenever you can. At the same time, as much as you learn and improve your understanding of Islam, do not forget your obligations towards your family and those around you. Set aside a period also to teach them about Islam.

As night falls just after the Salat al-Maghrib, it is again recommended to make dhikr, seeking protection for the coming night. And then to complete the day, just before retiring, reflect on what you have accomplished - where you have succeeded and where you have failed. As for your successes thank Allah that He has enabled you to do whatever you may have accomplished. For your failures, you must ask for His forgiveness with humility and sincerity. Close the day with Prayers for help and guidance to overcome your weaknesses and to develop your strengths.