Surah Al-Hujurat in Our Lives (Part 8)

22“O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. one of the Muttaqun (pious)]. Verily, Allah is All-Knowing, All-Aware.” (Al-Hujurat 48:13)

In Ayah 13, we look at what Allah (swt) has commanded to all of humanity, not just believers. The call is to every member of society – a general rule for everyone on how to interact with each other or groups comprised of each other. Islam gives equal respect to everyone because, as humans, we are all Allah’s (swt) creations.

شَعَبَ – The same word is used for coral reef in the Arabic language. This word has two opposite meanings – separation (branching out) or connection (at the base), i.e., starting from one point and separating out or starting from branches and gathering into a single point. Example: From Adam (as) and Hawwa come every human being or all human beings go back to one father and one mother. All nations branch out into tribes and also further into smaller family groups. They all look different, as every person is unique based on their skin color, facial features and other characteristics. There is no concept of racism in Islam; it is not tolerated by Allah (swt). Allah (swt) created everyone – believers and disbelievers – equal. Think about it:

  1. Why do you put people down?
  2. Why are you proud of yourself?
  3. Why do you fight people?
  4. Why do you not see everyone as equal?
  5. Why do you differentiate among people?
  6. Do you have anything to do with the creation of another being?

Each tribe speaks a certain language or has a certain financial/educational status; Allah (swt) chose our nation and tribe for us. We think we know best, but only Allah (swt) and His Messenger (sa) know best. The true blessing is that of Iman. Why should we degrade others due to something they have not and cannot choose? This Ayah removes discrimination, stressing that no one is better than another. The point is that we benefit from each other’s cultures and learn from shared virtues. The fact that we are born in a certain country or into a certain family does not give us the right to be arrogant due to heritage. This was Allah’s (swt) will alone; our existence is not our choice.

Preserving the bonds of kinship (Silatur-Rahim) has significant importance in Islam. Getting to know each other is vital for the success of societies. We should know who our relatives are in order to appreciate the family structure and enjoy good relationships with our kin. Being aware of relationships among families, tribes, and nations creates empathy and love within that structure.

Finally the closest to Allah (swt) and the most valued by Him is one who has Taqwa (piety). The criteria are not family association tribal links or skin colour – the defining factor is Taqwa. Only Allah (swt) knows what is in someone’s heart; only He can decide who has Taqwa. Your tribe, nation or family will not give you honour in front of Allah (swt). Your tribe, nation, or family name will not bring you closer to Allah (swt). Only Taqwa is the measuring scale for your relationship with Allah (swt). We are warned that we must not be judgemental about another person. Prophet Muhammad (sa) chose Bilal ibn Rabah (rtam), a former slave, for calling out the Adhan. He did not choose anyone from his family or other Arab Sahabah; no one questioned him – they all simply accepted his decision. This is what our attitude should be like; if Allah (swt) chooses someone, He knows best. It is not because of what we see in them and how we judge them. Hence, the Ayah ends with “Verily, Allah is All-Knowing, All-Aware.”

Allah’s (swt) knowledge encompasses everything – the apparent/hidden, future/present, possibilities/impossibilities, seen/unseen – nothing is hidden from Him. Allah (swt) is All-Aware of the “hidden” things – even the small things hidden in your heart. When used with the word العليم, additional depth and nuances are added to the meaning. Allah (swt) is All-Aware of things deep inside, hidden, secret, and unseen. He knows everybody’s secrets and so He is the only One Who can judge and assess Taqwa.

Keep in mind that this command and the attributes of Allah (swt) mentioned in Ayah 13 come after verses that talk about backbiting, calling others hurtful names and making false accusations, or, in other words, all the things a person uses to ridicule others. Allah (swt) now tells us that we are not qualified to judge. During the Farewell Sermon (Hajj), the Prophet (sa) advised the Ummah that the only redeemable quality on the Day of Judgement will be a person’s level of piety in front of Allah (swt) not who he was in life, his family name, or his connections; none of the latter things will benefit him. The test is Taqwa, and only Allah (swt) has knowledge of who the best is.

  1. If a person thinks very highly of his family name or status, it will lead him to transgress the boundaries defined in this Surah. He will become proud and arrogant.
  2. On Judgement Day, one of the questions that will be asked is: “Where are the pious?”
  3. The righteous will be honoured in front of everyone on the Day of Judgement.

We should focus on building our own character and safeguarding our Iman.

Adapted for Hiba Magazine by Tasneem Vali (Canada)

Most Beloved Days of Dhul-Hijjah

Dhul-hijjah1By Eman Al-Obaid – Al-Huda Sisters, Dubai

Allah (swt) created humans and Jinns to worship Him. This is the purpose of creation. Average life span of a human being is between 60-70 years. We don’t live forever. While we are in this world, our time is divided between eating, sleeping, working and so on. Muslims are supposed to worship Allah (swt), but if we count, then how many minutes in a day do we actually spend worshipping? Calculate the time you spend on praying the five obligatory prayers – maybe 25-30 minutes in a day out of all the 24 hours!

Realistically, HOW are you supposed to spend your entire life in worship?

Allah (swt) has made it easy for us by giving certain bonus periods in life for motivating us to worship Him with renewed feelings. We need a change or a motivation – something to boost us! We know we need to worship Allah (swt) all the time, but we should not get bored of worship! We need change all the time! Look at the cycle. We follow our normal routine. Before Ramadan, we become excited and wait for it. Our level of faith is high. In the middle of Ramadan, we become relaxed in routine. Then another injection of motivation comes in the form of Laylatul Qadr (the Night of Decree), so our faith soars. Afterwards, we relax for the Eid and enjoy. Then, comes the fasting of Shawwal and once again relaxation during the month of Dhul-Qadah, followed by Dhul-Hijjah. We have the first ten days followed by Eid-ul-Adha. Hence, there is no stagnant period – always change in order to motivate us.

Any good actions that you perform during these days will be beloved to Allah (swt). For instance, if you always pray the morning prayer, pray the same during these days and Allah (swt) will love it more, Insha’Allah!

Welcoming Dhul-Hijjah

The most important ten days start on the 1st day of Dhul-Hijjah. Allah (swt) mentions in the Quran: “By the ten nights (i.e., the first ten days of the month of Dhul-Hijjah).” (Al-Fajr 89:2) He further mentions: “That they may witness things that are of benefit to them (i.e. reward of Hajj in the hereafter, and also some worldly gain from trade, etc.), and mention the Name of Allah on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul-Hijjah), over the beast of cattle that He has provided for them (for sacrifice) (at the time of their slaughtering by saying: Bismillah, Wa Allahu-Akbar, Allahumma Minka wa Ilaik). Then eat thereof and feed therewith the poor who have a very hard time.” (Al-Hajj 22:28)

The Messenger of Allah (sa) said: “There are no days during which the righteous action is so pleasing to Allah (swt) than these days (i.e., the first ten days of Dhul-Hijjah).” He was asked: “O Messenger of Allah, not even Jihad in the Cause of Allah (swt)?” He (sa) replied: “Not even Jihad in the cause of Allah (swt), except in case one goes forth with his life and his property and does not return with either of it.” (Bukhari)

Spending the first ten days of Dhul-Hijjah

Repent and request Allah (swt) for forgiveness for past sins, resolving to not repeat them. Even though you know the virtues of important days, your sins can prevent you from doing them. Repent to Allah (swt) well before Dhul-Hijjah begins. Beg forgiveness for mistakes you know and the ones you do not know.

Remain determined and truthful. Rely upon Allah (swt) only. We cannot do anything on our own, even if it is worship. We need to rely on Allah (swt), so that we remain steadfast upon good deeds. Don’t listen to Shaitan and don’t get discouraged.

These ten days are the ‘mother of all worship’, because there is no specific kind of worship mentioned. Therefore, since Allah (swt) loves, accepts and rewards any deeds in these days.

Good deeds to perform

Any good actions that you perform during these days will be beloved to Allah (swt). For instance, if you always pray the morning prayer, pray the same during these days and Allah (swt) will love it more, Insha’Allah! This should be an important encouragement for us to do more and more good deeds, which have greater reward with Allah (swt). You get extra rewards for all your deeds and all the things that you do even in normal routine (in those days). All the voluntary prayers, Dua, Dhikr and anything else that you do is rewarded. The reward is more because there is more struggle. In Ramadan, for example, it’s easier to perform good deeds, because Shaitan is chained. It is even easy to pray night prayers in the Masjid, because everyone else is engaged in it. In Dhul-Hijjah, it is more difficult.

These ten days are the ‘mother of all worship’, because there is no specific kind of worship mentioned. Therefore, since Allah (swt) loves, accepts and rewards any deeds in these days.

One can do any of the following types of worship with sincerity and hope for the reward from Allah (swt).

  • Prayer
  • Fast
  • Dua
  • Hajj
  • Umrah
  • Remembrance of Allah (swt)

Other positive actions we can do in these ten days are:

  • Remembrance of Allah (swt)
  • More prayer
  • Make more Dua
  • Read more Quran
  • Acquire knowledge
  • Increase voluntary prayers
  • Increase charity
  • Fast on the day of Arafah
  • Fasting from the 1st to the 9th of Dhul-Hijjah (no fasting on the Eid day!)
  • Perform night prayers or Tahajjud

We ask Allah the Almighty (swt) to guide us to His love and pleasure. Ameen!

Surah Al-Hujurat in Our Lives – Part 7


 يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ

“O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah (swt). Verily, Allah (swt) is the One Who accepts repentance, Most Merciful.” (Al-Hujurat 49:12)

This verse teaches us how to deal with people who are not present with us. It addresses the believers and points out three things.

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ

  1. Avoid suspicion. ‘Ijtanibu’ means ‘to avoid or abstain from something’. Allah (swt) orders us to stay away from ‘much’ of suspicion. Suspicion is not totally forbidden because doubt can sometimes be good. The word ‘Dhan’ in Arabic actually means ‘to assume or think’. Therefore, ‘Dhan Al-Khayr’ means to think well about fellow Muslims. You may not be sure about them, but you should think well about them from what appears to you. This is allowed and also recommended. You deal with them, according to what you see of them; do not worry about their heart and what they may be hiding from you.

Then there is also ‘Dhan Al Su’ which is thinking badly of people. There are two parts to this: one is allowed/recommended and the other is forbidden.

  1. Allowed: Sometimes you see that people are negative and do questionable actions; in this case, it is allowed to doubt and be suspicious of them. For example, a person is just standing there and staring at you; in order to protect yourself, you have to be wary and suspicious of the person’s intentions.
  2. Forbidden: Someone is doing something positive but you still doubt their actions. For example, you see a person praying, yet you doubt his or her faith and say that he or she is praying only to show off. This is Haram.

وَلَا تَجَسَّسُوا

  1. Do not spy. Spying is secret listening or looking at what is meant to be concealed from you. The verb is mentioned in plural form; hence, it is collectively addressed to all the believers. This starts from Dhan. The person who has suspicions will then keep thinking about it, until he or she starts to spy.

Everybody has defects or imperfections that need to stay covered; we should not uncover these private matters and invade people’s space.

The Messenger (sa) told his companions not to bring him news of what people say and do, because he wanted his heart to be pure when he met them. His advice was to deal with people in the way they appeared.

When you spy on people, your judgement becomes clouded and you cannot view them the same way anymore. The Messenger (sa) dealt with the hypocrites as normal Muslims, based only on how they appeared.

وَلَا يَغْتَب بَّعْضُكُم بَعْضًا

  1. Do not backbite. Think before you speak. If someone backbites in front of you, be sure that he or she will backbite about you. Therefore, you cannot trust a person who talks about people behind their backs.

There are permissible situations for backbiting, such as at the time of a marriage proposal. In such a case, if you know the person about whom somebody is asking, then you are obliged to tell them the facts and the absolute truth that you know about him or her. For example, if a man is stingy or has a temper, you have to mention it.

Backbiting is permissible also in the case of an Amanah (trust). For example, if an oppressed person speaks to the authorities about an oppressor, he is allowed to speak the truth and uncover all the evil things the oppressor has done. Likewise, a person can relate a situation to his sincere friend and ask for Naseeha and advice; however, care must be taken not to share more information than necessary.

At the time of the Messenger (sa), there was a woman whose husband was very stingy and would not feed her and her son. She went to him for advice and he asked her to take what was sufficient for her and her son. She did not take more than what she needed for sustenance. (Bukhari)

A Parable about Backbiting

Allah (swt) draws a picture in the Quran for two major sins, in order for us to understand the seriousness of the matter and how dangerous these sins are for us. Allah (swt) says:

أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ

“Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting).”

The four keywords to note here are: eat, flesh, dead, and brother. A person eats with desire and out of hunger. The image of a person eating flesh is disgusting in itself, even more so, if he is eating the flesh of a dead human, and that too of his dead brother. Moreover, it is human nature to dislike dead bodies; so how can a person relish the flesh of a dead brother?

Allah (swt) uses the word ‘brother’ because there is a relationship between you and the person you are talking about: he is your brother in Islam and this is a relationship established among you by Allah (swt). You are insulting the relationship that Allah (swt) has placed between you; this means you are mocking and insulting Allah (swt).

ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ

“Fear Allah (swt) and repent, because He is the One who accepts a person’s repentance and is Merciful.”

There’s a combination of hope and fear in this verse, which draws parallels with how a Mutaqqi is. He is fearful of Allah’s (swt) punishment and, therefore, eager to rush to Allah’s (swt) mercy.

Transcribed and adapted by Shaheera Vakani (Jeddah).


[Hadeeth Commentary] Fulfilling the Needs of Another Muslim

Adapted for Hiba by Tasneem Vali


Related on the authority of Abu Hurairah (rta) that the Prophet (sa) said: “Whosoever relieves from a believer some grief pertaining to this world, Allah (swt) will relieve from him some grief pertaining to the hereafter. Whosoever alleviates the difficulties of a needy person who cannot pay his debt, Allah (swt) will alleviate his difficulties in both this world and the hereafter. Whosoever conceals the faults of a Muslim, Allah (swt) will conceal his faults in this world and the hereafter. Allah (swt) will aid a servant (of His) so long as the servant aids his brother. Whosoever follows a path to seek knowledge therein, Allah (swt) will make easy for him a path to Paradise. No people gather together in one of the houses of Allah (swt), reciting the Book of Allah (swt) and studying it among themselves, except that tranquility descends upon them, mercy covers them, the angels surround them, and Allah (swt) makes mention of them amongst those who are in His presence. Whosoever is slowed down by his deeds will not be hastened forward by his lineage.” (Muslim)

This is a comprehensive Hadeeth that teaches us how to behave as part of a society. It can be divided into two parts:

  • The ways we can help each other
  • The virtues of the study circle (Halaqa, Dars etc…)

The Hadeeth ends with a statement that categorically denies any benefit you might think your lineage will offer on the Day of Judgement.

How can we help each other?

There are essentially four ways demonstrated in the narrative above.

  1. Whoever removes a source of worldly grief from a believer, Allah (swt) will remove from him one of his sources of grief on the Day of Resurrection.
  2. Whoever eases the necessity of a needy person, Allah (swt) will lessen his needs in this world and the hereafter.
  3. Whoever shields (or hides the misdeeds) of a Muslim, Allah (swt) will shield him in this world and the hereafter.
  4. Allah (swt) will aid His slave as long as he aids his brother.


This guarantees that the profit earned from an act is of a comparable nature to the act itself. Or, that you will be treated the same way, in fact better than the way you treat another Muslim. You will get equal amounts of relief, help and protection in this world and also after you leave this temporary abode. Ibn Rajab, as quoted by An-Nawawi, talks about the difference between the two situations – in this world and the hereafter. Not everyone has a difficult life in this world, or is distressed. Since the difficulties of this life are incomparable to the distressful aspects of the hereafter, Allah (swt) reserves the reward for striving to relieve another Muslim’s distress of this life until the Day of Judgement. Many Ahadeeth emphasize on this principle. Grief or distress in this Hadeeth means a great difficulty or hardship a Muslim is facing. In one version of the Hadeeth, it is stated as “whosoever relieves” and in another version “whosoever removes”. There is obviously a difference between the two versions because ‘to relieve’ means to minimize the difficulty or distress, whereas ‘to remove’ means to totally eradicate the difficulty or hardship.” (40 Hadeeth Nawawi)


“And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know.” (Al-Baqarah 2:280)

Specifically with debt, if a person dies with it his burial is on hold until the debt is repaid. Avoid falling into debt just to have what others have. To make it easy, if someone needs to repay you some money and they cannot pay you on time, forgive them. Give them more time or tell them to repay whatever they can. This by itself is Sadaqah.

How to shield your Muslim brother?

Ibn Rajab says that people can fall into two categories:

  1. Those who are not known for transgression or committing bad deeds. For these people, if by any chance they commit a mistake, it should not be revealed. On the contrary, it should be concealed and not talked about.
  2. Those who are well known transgressors, and who speak proudly about their shameful and sinful acts. Ibn Rajab mentions that if there is a need to mention the qualities of these people, we should do so for the benefit of the Muslim community. (40 Hadeeth Nawawi)

The general rule of the Hadeeth is that Muslims must not disclose the faults of other Muslims unless they are of the second category and then only to an authority who will discipline them for the benefit of the Ummah. Satara is to cover someone’s mistakes; there are three types of ‘Sittar’:


A scholar said it is better to make a mistake in pardoning someone than to make a mistake by punishing someone wrongly. No matter how you help a fellow Muslim, you will be rewarded.

What are the virtues of a study circle?

This is the core of Islam, searching for and acquiring knowledge. This part of the Hadeeth is usually interpreted as follows:

  1. Allah (swt) will ease the way of the knowledge seeker to gain knowledge.
  2. Allah (swt) will assure the knowledge seeker benefits from the knowledge he is seeking.
  3. Those who pursue knowledge for the good of humanity, Allah (swt) will help them overcome distress on the Day of Judgement.
  4. Whosoever remembers Allah (swt) in a congregation, Allah (swt) mentions that person in His Divine congregation with His Angels.

In the end, we are reminded it is not who we are but what we do, and that we will bear the weight of our deeds ourselves on the Judgement Day.

May Allah (swt) enable us to be a better Muslim and implement the moral of this Hadeeth throughout our life. Ameen.

Tafseer Surah Luqman (Part 3): The Rights of Allah and the Right of the Parents


Adapted for Hiba Magazine by Shaheera Vakani (Jeddah)

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ ۖ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

And (remember) when Luqman said to his son when he was advising him: “O my son! Join not in worship others with Allah. Verily! Joining others in worship with Allah is a great Zulm (wrong) indeed.

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ

“And (remember) when Luqman said to his son when he was advising him…”

Allah is telling us what Luqman said to his son while advising him. Those who are wise teach their wisdom first to their children. The closest to you are those who should be advised first. Your children are a perpetual charity and if you raise them with the right manners and creed, your deeds continue to increase.

The most important lesson we learn from Luqman’s manner of speaking to his child in this verse is his gentleness: he does not scorn his son; rather, he begins by using an endearing name showing love and affection. Raising children is an act that should be done for the sake of Allah.

How did Luqman preach to his son?

He spoke casually and did not underestimate him just because he is his son. The word used here is “وعظ” which is to advise with the prohibitions and commandments of Allah. It includes warning and encouragement. We should tell them that these actions bring the pleasure of Allah and these actions bring on the wrath of Allah. A lot of times we just give ambiguous commands and make up rewards and warnings. We should instead give rationale based on the Quran and Sunnah and not invent new things.

What was his first advice?

يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ

“O my son! Join not in worship others with Allah.

This is the first and foremost advice that Luqman gave to his son. His first advice pertains to tawheed. The most important lesson we learn from Luqman’s manner of speaking to his child in this verse is his gentleness: he does not scorn his son; rather, he begins by using an endearing name showing love and affection. Raising children is an act that should be done for the sake of Allah.

What is the reasoning behind this warning?

إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

Verily! Joining others in worship with Allah is a great Zulm (wrong) indeed.

This is the warning that follows the advice. He tells his son that Shirk is great injustice; and injustice is putting something in the wrong place. Shirk is injustice and imbalance while Tawheed is justice and balance. It is the most severe injustice and it is the only sin which Allah will never forgive. This injustice, however, does not harm Allah. It is the slave that harms himself and puts himself in danger of the punishment of Allah.

What is Shirk anyway?

Shirk is to associate partners with Allah in:

  1. His Lordship- to believe that there is someone besides Allah who creates, sustains and provides.
  2. His worship- to worship others besides Allah; and directing acts of worship such as supplication, vows, sacrifice, hope, fear, trust and all other acts done to seek nearness
  3. His Names and Attributes: to elevate someone’s status to the level of Allah’s perfect Names and Attributes

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ

And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years; give thanks to Me and to your parents, unto Me is the final destination.

What was his second advice?

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ

And We have enjoined on man (to be dutiful and good) to his parents.

The second advice pertains to being dutiful to parents. The wording of this verse tells us that it is Allah who is giving this advice, He said “وصينا” meaning “We enjoined”. Additionally, the advice that comes from Allah is called “وصية” which is a will, or a covenant. It is a command from Allah that makes it obligatory upon us to obey and be kind towards our parents.

This advice is not directed to Muslims only, it is directed to all of humanity, whether believer or disbeliever. This relationship can never be changed or cut off.

حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ

His mother bore him in weakness and hardship upon weakness and hardship,

He specifically mentions the mother because of the pain she suffers in bearing children, raising them and taking care of them. His mother bore him in weakness upon weakness; from the time of conception to labor, she becomes weaker by day. She is elevated in ranks as a result of this hardship.

Allah orders us to thank our parents. This does not mean to just verbalize a few sweet words; rather, gratitude should be expressed through actions.

وَفِصَالُهُ فِي عَامَيْنِ

and his weaning is in two years

And his nursing is for two years; there was hardship at conception and birth, and now there is hardship in raising the child. She suffers exhaustion upon exhaustion in bringing the child up. He constantly needs to be with the mother because he needs to be fed. Allah plants mercy in the heart of the mother and she is able to tolerate this work.

أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ

Therefore, give thanks to Me and to your parents, unto Me is the final destination.

Allah commands us to be grateful and thankful towards Him since He is the One who is laying down all of these rights and rules and sowing mercy in people’s hearts.

How do we thank Allah?

  1. To worship Him in the way He loves
  2. Fulfilling the rights He has enjoined upon us
  3. To use His blessings to obey Him

Allah orders us to thank our parents. This does not mean to just verbalize a few sweet words; rather, gratitude should be expressed through actions.

The final return is to Allah; He is our destination. He will then hold us accountable for these deeds.

Etiquettes of Answering the Call of Nature

  1. Avoid spoiling water that is beneficial to people, such as springs and wells.
  2. Avoid spoiling the streets and pathways that people walk on and pass through.
  3. Avoid spoiling the shade under the trees that people might relax under and enjoy.
  4. Avoid urinating in stagnant water like a pond or fountain.
  5. It is not allowed to enter into the bathroom with anything that mentions Allah’s name
  6. It is not allowed to speak in the bathroom.
  7. While defecating or urinating, the person should not face the Qiblah nor should he give the Qiblah his back.
  8. When entering the bathroom, say “بسم الله اللهم إني أعوذ بك من الخبث و الخبائث”“Bismillah, O Allah I seek refuge with You from the devils, male and female.”This creates a barrier between the person and the Shaytan.
  9. To enter the bathroom with the left foot and exiting with the right
  10. When exiting the bathroom, say “غفرانك” “(I seek) Your forgiveness” when exiting the bathroom.
  11. To place a barrier between himself and the people in order not to be exposed
  12. To use the left hand to clean after answering the call of nature
  13. To use the two methods of cleansing; Istinjaa (using water to cleanse yourself) and then Istijmaar (using tissues to cleanse yourself).

Surah Al-Hujurat in Our Lives – Part 4

Surah Al-Hujurat in Our Lives

Verse 7

“And know that, among you there is the Messenger of Allah (sa). If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allah has endeared the faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allah and His Messenger [sa]) hateful to you. These! They are the rightly guided ones.” (Al-Hujurat 49:7)

In the previous verse, it was mentioned that whenever someone brings any news, we have to verify it before accepting it. In this verse, we are being informed about an exception. If Prophet Muhammad (sa) brings any news, those around him had to accept it without any process of verification. Likewise, if he did not practice something, then it was not supposed to be done either. ‘Among you’ in the above verse refers to the Sahabah, who were around the Prophet (sa).

Sometimes, the Sahabah wanted to perform extra worship. For instance, once in Ramadan, the Prophet (sa) prayed Qiyam-ul-Lail with the Sahabah. He prayed for a part of the night and then stopped. The Sahabah wanted to perform some more, so they went to the Prophet (sa) and asked, if it was possible to continue the prayer for the whole night. The Prophet (sa) informed them that the one, who has prayed the full prayer behind the Imam, will be rewarded for standing the entire night in prayer. This was his way of saying no to the Sahabah’s request. If he followed every suggestion that those around him gave, it would surely be troublesome and difficult for them. The Prophet (sa) was very kind. He could have heeded the suggestion given to him, but he did not.

The Sahabah were very interested in the kind of worship that was done by the Prophet (sa). Consider the following Hadeeth:

Anas (rtam) has reported: “Three men came to the houses of the wives of the Prophet (sa) to inquire about the worship of the Prophet (sa). When they were informed, they considered their worship to be insignificant and said: ‘Where are we in comparison with the Prophet (sa), while Allah (swt) has forgiven his past sins and future sins?’ One of them said: ‘I shall offer Salah all night long.’ Another said: ‘I shall observe Saum (fasting) continuously and shall not break it.’ Another said: ‘I shall abstain from women and shall never marry.’ The Prophet (sa) came to them and asked: “Are you the people, who said such and such things? By Allah, I fear Allah (swt) more than you do, and I am most obedient and dutiful among you to Him, but still I observe fast and break it; I perform Salah and sleep at night and take wives. Whoever turns away from my Sunnah does not belong to me.’” (Bukhari and Muslim)

This Hadeeth instructs us to do what the Prophet (sa) did, and to leave what the Prophet (sa) did not do. One should not think that they can do anything more than the Prophet (sa) – it is not possible.

Remember that the chains of narration of Ahadeeth were verified and scrutinized before being accepted. If an individual in the chain of narration was discovered to be a liar, no more Ahadeeth from him were accepted. This is again because no one was supposed to add anything or delete anything from the sayings of the Prophet (sa).

Now that we no longer have the Prophet (sa) among us, this command applies to us in terms of accepting Ahadeeth and Sunnah. We cannot give our own opinion on the Ahadeeth.

Note the reaction of the Sahabah, when the Prophet (sa) did not accept their suggestion. What did they do? Did the Prophet’s (sa) rejection of their suggestion turn them away from Islam? Of course not! It did not affect them in any way, because faith was firmly entrenched in their hearts. They were happy and content with Islam itself, and they accepted anything and everything that was done by the Prophet (sa). Their hearts were stable upon firm faith.

For us, the lesson is to remain firm upon faith even when we are overcome with trials and tribulations. Let’s move on to the next part of the verse, which states:

“…Allah has endeared the faith to you and has beautified it in your hearts…” (Al-Hujurat 49:7)

The Arabic word for endearment or love is Hubb. The following diagram explains the meaning of Hubb.


Essentially, it means that Allah (swt) puts faith in your heart and gradually enables you to love it. You cannot force your heart to love Islam or the faith. It’s only from Allah (swt), Who makes you love the faith!

Love in your heart is like a seed. You plant a small seed in your heart. Then Allah (swt) nurtures it and enables it to grow gradually, till it becomes big and beautiful with fruits and flowers. One needs to take good care of faith in the heart, similar to the way we take care of seeds in the garden. Our hearts need to be watered with the rain of knowledge and guidance, so that they can blossom into a fruit-bearing tree. One should also supplicate: “O Allah, make my heart love the faith.” Ameen!

Acceptance or belief in the heart plus good deeds based on the five pillars of Islam highlight the extent of one’s faith. Faith grows and nurtures inside the heart, but is manifested through one’s actions. One should worry, first and foremost, about one’s heart. Once the heart is on track and the love in one heart’s is well-nourished, the rest (in terms of action) will follow.

What urges the believer (because all verses of this Surah are addressed to the believers) to follow all the rules given by Allah (swt) in this Surah?

  • Loving the faith.
  • Beautifying the faith in the heart.

We need to thank Allah (swt) for all His bounties and provisions. When Allah (swt) enables you to do good, you need to be grateful to Allah (swt) for putting you in situations that He loves, for example, praying. When you feel that good deeds or acts of worship are difficult for you, this should make you fear that Allah (swt) did not want the deeds from you or would not accept them from you. You need to supplicate a lot. Even if you have the love of faith in your heart, always make Dua. You never know when your heart can change! You need the following triangle:


Faith is a bird with a head and two wings. When you have all three, you can fly to Allah (swt). Your worship can fly to Allah (swt).

When Allah (swt) plants the seed of love for something in your heart, He also plants the seed of dislike for the opposite of the same. For example, music is not allowed, so you slowly begin to love listening to the Quran and beneficial lectures. At the same time, Allah (swt) plants the seed of hatred of music in your heart. Gradually, your love for music will turn into hate and become love for the good words!

“…and has made disbelief, wickedness and disobedience (to Allah and His Messenger (sa) hateful to you…” (Al-Hujurat 49:7)

When Allah (swt) puts love in the heart, no one can remove it. Likewise, when He puts hate in the heart, no one can affect it. Allah (swt) puts the hatred of the following:

  • Disbelief (in terms of the heart),
  • Wickedness (in terms of actions),
  • Disobedience (in terms of actions).

The opposite of faith is not one word. It consists of three words. Those who love faith hate disbelief + wickedness + disobedience.

“…These! They are the rightly guided ones.” (Al-Hujurat 49:7)

Allah (swt) magnifies and honours them by referring to them as the only ones, who are taking the path of the rightly-guided. They love their faith, acquire knowledge and then act upon this knowledge. This entire Surah highlights deeds and acts of worship, along with behaviour and mannerisms to be implemented in the society. Its instructions are meant to be understood and implemented.

Verse 8

“(This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise.” (Al-Hujurat 49:8)

‘Favour’ means blessings, bonuses, bounties and favours. This should make a believer humble. One should not feel proud. Everything we do is a favour from Allah (swt). Some blessings for the believers include even the material things in life that will help them achieve Paradise, like children and money. Believers use these things to attain success in the Hereafter.

The last part of the verse specifies some of Allah’s (swt) names. He is All-Knowing. He knows who deserves what. Also, because He is the most Wise, He does everything according to perfect knowledge and wisdom.

Repressing a Rage – Lessons from the Sunnah


Abu Hurairah (rta) reported that a man said to the Prophet (sa): “Advise me!” The Prophet (sa) replied: “Do not become angry and furious.” The man asked (the same) again and again, and the Prophet (sa) said in each case: “Do not become angry and furious.” (Bukhari)

Consider this: Why did Prophet Muhammad (sa) repeat this advice? It was for effect. Our hearts are like a valley; it needs lots water in order to clean it. Repetition is good for your ‘Yaqeen’, and for your heart. Repetition of key information will provide you with a firm base upon which you can accordingly alter your conduct.

Now let’s analyze the meaning of the Hadeeth: The core phrase is ‘La Tagdab’ – don’t be angry. Why? This is because anger is like Shaitan throwing fire in the heart of the son of Adam. We usually say the phrase: “My blood is boiling.” The heart of an angry person is considered to be boiling. We also say: “My face turned red with rage.” This is because an angry person gets red-faced and thus, anger becomes visible to others.

Why do you get angry? Here’s a checklist:

  • When I am humiliated by someone
  • When I feel that I am losing control                                                              .
  • When I feel threatened
  • When I encounter difficulty in dealing with people
  • When things don’t go the way I had planned
  • When something disrupts my schedule
  • When people around me behave inconsiderately
  • When people deal with me in a way that is unacceptable
  • My pride/ego is hurt/bruised

What accompanies anger?

  • You are angry about one particular thing but you will end up picking a fight with everyone around you on some other petty issues.
  • You will suddenly remember all your old peeves and problems. Shaytan will make you recall these bad memories – this happens especially between spouses.
  • You perceive everything negatively. An angry person always tries to harm the people most beloved to them – with actions and with words.
  • Regret. When you calm down, you are filled with remorse. To apologize is very difficult.
  • Extreme anger can be dangerous, especially if it leads to speeding on the road, for example.
  • Anger leads to numerous diseases.

Points to remember

  1. Not being able to accept a negative situation negates your Tawakkul (trust in Allah (swt)) and your belief in Allah (swt)’s Name: al-Wakeel.
  2. Don’t assume everybody knows the same as you do, or thinks the same as you do. When things happen against your expectations, you get angry and frustrated. In life, deal with Allah (swt), Allah (swt) will give you more than you expect. Surely, Jannah is more than our expectations. When things go wrong again and again, this is nurturing from Allah (swt).
  3. Don’t react when you are angry. How? Turn to Allah (swt): Ya Rabbi, you keep me firm. People think their power manifests itself with anger, when they yell, scream, hit or throw things. In contrast, the Prophet (sa) said: “The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger.” (Bukhari)
  4. Recall the rewards of suppressing your rage. The Messenger of Allah (sa) said: “Whoever suppresses his rage, while he is able to exact it, Allah (swt) will call him before all of creation (on the Day of Judgement) so that he can choose whichever of the Hoor he wishes.” (At-Tirmidhi)

The key to deal with the anger

  1. Ignore, ignore, ignore. Turn a deaf ear. Don’t take everything personally.
  2. Remember the Sunnah: Abu Dharr reported: The Messenger of Allah (sa) said to us: “If one of you is angry when he is standing, let him sit down so that the anger will leave him; otherwise, let him lie down.” (Abu Dawood)
  3. Make Wudhu if you are still angry.
  4. Leave the room. Walk away from the situation. Resolve to deal with it when you are calm.
  5. Remember that the Prophet (sa) only got angry for the sake of Allah (swt).