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The Competing Ways of Life

There are only really 3 ways of life that our current generation knows and are so prevalent and predominant to be worthy of study as the various tensions or chaotic areas of the earth draw into an order be it unipolar or multipolar.

These 3 are: Islam, communism and capitalism.  The one is divine in origin and the other 2 are European manmade concepts.  These 3 have generational transcendence and represent a distinct, unique, way of life.

The criticisms of Islam are very superficial and emotional driven while the communists and capitalists have sufficiently criticized each others weak points that we hardly have to analyze the worldly aspects past that.  Spiritually, Islam is a system respecting the role of man and Allah while communism and capitalism are extreme forms of materialism.

So can Islam have elements of communism or capitalism with in it?  Certainly we could apply some concepts of central planning verse the free-market and communal life verse individualistic life within an Islamic system.  The ruler of an Islamic system who should be just, fair, wise and sensible and most importantly righteous would decide the appropriate level of these things based on the character of the people over which he governs.  There is a circle here of tolerable ruling strategy and its really the sound judgment of a ruler in regards to his time, place and people that would decide where to go with this.

The family by nature is a communal life and so can be a tight knit community while countries, states, cities or various territories tend to be more individualistic and separatist.

Finding The Night of Decree

The Night of Decree or as some translate the Night of Power to emphasize its importance, is a once a year occurrence that is a great opportunity for all Muslims to gain bountiful rewards from Allah SWT.  The Qur'an dedicates an entire chapter to this special night: "Indeed, We sent the Qur'an down during the Night of Decree.  And what can make you know what is the Night of Decree?" (Al-Qadr, 97:1-2).  This night is in the month of Ramadan (literally translated as the month of scorching), the month in which all the scriptures were revealed to the various messengers.  Imam Ahmad reported Wathilah bin Al-Asqa` RAu that Allah’s Messenger ﷺ said: The Suhuf (Pages) of Ibrahim (as) were revealed during the first night of Ramadan. The Torah was revealed during the sixth night of Ramadan. The Injil was revealed during the thirteenth night of Ramadan. Allah revealed the Qur'an on the twenty-fourth night of Ramadan.  Musnad Ahmad.

"The Night of Decree is better than a thousand months.  The angels and the Spirit descend therein by permission of their Lord for every matter.  Peace it is until the emergence of dawn." (Al-Qadr, 97:3-5).  Already we see the power of this night.  1000 lunar months is 83 and a third lunar years or to satisfy the inquisitive, in average solar years (crunching some numbers with 365.2422 days per solar year and 354.36708 per lunar year) is about 80.85 years.  Regardless that is one night that is better than an entire a lifespan or possibly more.  It is of the great spiritual multipliers that come from Allah's mercy and bounties with the angels and Spirits remaining and presumably rotating around the dark side of the earth opposite from the sun for an entire day or two as moon sightings vary as no matter where in the world, one is this night will still occur.

The question that must be at the front of one's mind is: so when is this night?  And the answer is one that requires a bit of analysis.

Narrated 'Ubada bin As-Samit RAu: "Allah's Messenger ﷺ went out to inform the people about the (date of the) night of decree (Al-Qadr) but there happened a quarrel between two Muslim men. The Prophet ﷺ said, "I came out to inform you about (the date of) the night of Al-Qadr, but as so and so and so and so quarreled, its knowledge was taken away (I forgot it) and maybe it was better for you. Now look for it in the 7th, the 9th and the 5th (of the last 10 nights of the month of Ramadan).  Sahih al-Bukhari 49.

Amazing, the divine wisdom that made this night a bit elusive. Some scholars have reported as many as 46 different views on this topic!  The Prophet ﷺ knew it but because this knowledge being so specific was not as good for us, Allah SWT removed that knowledge back to the unknown.  Our inability to refrain from quarreling presumably during Ramadan, where it is strictly forbidden was the motivation for this removal of knowledge.  Yet we still have enough reports to narrow it down.  There are a good number of hadith on the topic in fact.

'Aishah RAaa reported: The Messenger of Allah ﷺ used to observe I'tikaf in the last ten days of Ramadan and say, "Seek Lailat-ul-Qadr (Night of Decree) in the odd nights out of the last ten nights of Ramadan."  [Al- Bukhari].

The safest assumption based on majority opinion seems to be just this, take advantage of all of the odd nights of the final 10 days of Ramadan, though there is a narration also mentioning the 24th night (when the Qur'an was first revealed).  Certainly acts of worship and devotion will not go unrewarded if done more and will make one earn the honor of finding the Night of Decree by not knowing its exact date.  Allah SWT left this a bit of a mystery intentionally to test as to who will study the knowledge passed down, and who will attempt to cover every possibility.  Some claim certainty in the matter and

So what to do to get these rewards and what are the rewards?

It was narrated that Abu Hurairah RAu said: "The Messenger of Allah ﷺ used to encourage (us) to pray Qiyam during Ramadan, without insisting on that, and he said: 'Whoever spends the nights of Ramadan in prayer (Qiyam) out of faith and in the hope of reward, he will be forgiven his previous sins'.  Sunan an-Nasa'i 2192.  Grade: Sahih (Darussalam).

The main acts of worship are those specified for Ramadan or its last 10 days:

1) Night prayer which in Ramadan is called taraweeh though additional tahajjud prayers are also allowed and witr still greatly emphasized.

2) Tilawat (reading and recitation of the Qur'an).  If one has memorized the whole or parts of the Qur'an then prayer would amplify the reward.

3) Making sincere dua'a (supplication).  It was narrated from 'Aishah RAaa that she said: "O Messenger of Allah ﷺ, what do you think I should say in my supplication, if I come upon Laylatul-Qadr?" He said: "Say: 'Allahumma innaka 'afuwwun tuhibbul-'afwa, fa'fu 'anni (O Allah, You are Forgiving and love forgiveness, so forgive me).'" Sunan Ibn Majah 3850.  Grade: Sahih (Darussalam).

4) Stay in i'tikaaf (seclusion in the mosque or a tent for Muslim men and women) during the last 10 days as per prophetic tradition.

Doing as much of these acts as possible during the last half of the night should maximize the rewards and benefits of the Night of Power.  It is a once a year opportunity to become an extremely devoted and pious worshipper fasting daytime, and praying all night and remaining secluded.  It is an experience that every believer should strive to have to gain spiritual awareness and reflect on that which Allah SWT has revealed and blessed us with.

Let us make it a goal to achieve great rewards on The Night of Power this Ramadan and may Allah SWT grant all Muslims great benefit when it occurs this year 1436 after the Prophet ﷺ's migration.

The rewards and challenges of the student of Islam

Studying Islam is a duty upon all Muslims as one tries to perfect themselves in following Allah SWT and His messenger ﷺ and perfect themselves as proper, upright Muslims.  Devoting one's life to studying Islam though is largely a community obligation and not required of every person as specializing in various skills, trades and professions is a blessing for our Ummah so we can be productive, diverse and help each other in various ways.

Intention, intention, intention

The key to Islamic studies though becomes the intention.  One is immersed in a lifelong struggle to keep pure intentions, from training oneself how to purify the intentions, to maintaining those pure intentions and knowing the pitfalls.

Abu Hurairah RAu reported: The Messenger of Allah ﷺ said, "He who does not acquire knowledge with the sole intention of seeking the Pleasure of Allah but for worldly gain, will not smell the fragrance of Jannah on the Day of Resurrection."  Abu Dawud.

Unlike in the everyday tradecrafts and occupations, where intention to do harm or good is limited to a set of guidelines for the specific circumstances of ones business dealings and necessary acts of worship, for a student of Islam who will guide people, every hour of the day, and every day of the month becomes a struggle to practice what one intends to preach.  And with the seemingly endless and never-ending corruptions, misconceptions and challenges of the world, the pitfalls are endless.  When you intend to guide others, your rewards and punishment are multiplied by your correctness.

It was narrated from Abu Hurairah RAu that: The Messenger of Allah ﷺ said: "Whoever calls people to true guidance, will have a reward equal to that of those who follow him, without that detracting from their reward in the slightest. And whoever calls people to misguidance, will have a (burden of) sin equal to that of those who follow him, without that detracting from their sins in the slightest.'"  Sunan Ibn Majah, The Book of the Sunnah, Book 1, Hadith 211.  Grade : Sahih (Darussalam).

Motivation and love of learning, teaching and helping others

Islamic studies requires one to be self motivated ultimately unless your parents put you in very structured programs from childhood.  Especially online studies like we engage in with a virtual classroom at Islamic Online University requires one to structure their own day, their own week, and figure out the best pattern for reading, watching lectures, writing out assignments, attending live sessions and such while of course not effecting the obligatory duties of prayer, or fasting Ramadan and such.  One must be motivated to integrate all of the knowledge into their life piece by piece, step by step and act by act as the knowledge learned will by and large have a direct implication in ones daily and personal life as well as how one interacts and teaches or helps others.  The knowledge is far from being only something for ourselves but it is for the betterment of the community, the nation and all mankind.  An obligation to teach it and as a servant of Allah SWT, help others becomes ever present and pressing especially when there is a lot of injustice and problems everywher.

Topics of learning are multi-faceted so one must love learning and studying as a focus in Islamic studies is not derived or achieved until after a solid foundation is built.  Some people love the more mathematical rules of Arabic grammar (nahw) or rules of recitation (tajweed).  Others love the more deep thinking that goes on with deriving legal rulings (fiqh) or Quranic exegesis (tafseer).  Still others love the amazing life of our beloved Prophet ﷺ in his biography (seerah) and statements, actions and tacit approvals (hadiths).

The common reason people state for motivation that "my parents are making me do it" is not a motivation of oneself but a motivation of ones parents and is not a good pathway to success.  The Qur'an and Sunnah should be enough to answer the key motivating question of "why?"  Yet sometimes external factors and forces drive people down pathways that are not meant for them.  Which leads right into the next quite related topic.

A pure hearted and long lasting interest

The pure heart and long lasting interest go hand in hand as real genuine interest is heart felt and all temporary passion will fade away unless one has a true love for Allah SWT and His messenger ﷺ.  Islam should have a profound and deep effect and place in one's life.  Not everyone is meant or required to be a student of Islam just like not everyone is meant to be a doctor or scientist.  One must look deep inside the heart and ask themselves if they want to spend their entire life forsaking other disciplines and occupations to stay on a mission to guide people to the truth.

Further one must choose to live their life as an example and role model of Islam or live in the foulness of hypocrisy and corruption.  Those whose hearts go un-pure in this regards and take knowledge of Islam for worldly gain and benefit, are going to be in the depths of the fire and the lowest ones if indeed it was hypocrisy.  It is a field where you choose to make your life a situation of nearly all or nothing.

On the authority of Abu Hurayrah RAu, who said: I heard the Messenger of Allah ﷺ say: ...[Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake. He will say: You have lied - you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter.  ...  40 Hadith Qudsi, Hadith 6.

Strength, patience and perseverance

In the context of today's world, where misconceptions and misattributes to Islam and our Prophet ﷺ are rampant and done by the media and organized Islamaphobic groups, one must be ready to face persecution, struggles and abuse by the system or errant individuals like the desert Bedouins who unjustly murdered a number of great companions (sahaba) of the Prophet ﷺ who would go out on missions with no goal or reason except to spread the word of Islam.

As a student of Islam, one is a natural target for the forces of evil in the world who have fixed their schemes and mischief on the Muslim world, profiting over wars and making chaos therein as we have seen in Afghanistan, Iraq, Syria and now even Yemen.  After the steady decline of the Ottoman empire, the Muslims have been in the radar of the big powers for persecution and trials.  In fact that the difficulties are faced by Muslims and the persecution is so incredibly severe as many scandals and incidents or horrible treacherous imprisonments have shown in recent years, that it is a sign of the truthfulness and correctness of Islam.  But these are times of not just patience, but general perseverance.  We must be ready to struggle, not just today and tomorrow, by next year and next decade or until the help of Allah comes and grants us some relief.  The prophets and their people were tried and tested in this manner and the Quran promises: "Do the people think that they will be left to say, "We believe" and they will not be tried?" (Al-Ankabut, 29:2).

A desire to do more and research and advance our religion (deen) further is also important.  Though it is not for the current discussion, the more master's and doctorate students of Islam, the more we can properly and intellectually and carefully defend our core beliefs in the face of ever increasing modern deviance, controversy and complexity.  Islamic sciences are still open for some developments for those willing to take those various tasks and topics and devote their lives to such advancement even if it is just rearranging what is there in a new perspective.  The computer and internet have opened the door to more organization and analysis then ever has been previously seen.

To sum it up

Islamic studies is a great multiplier and thus ones life becomes a battle of pure intent.  An intent that could be multiplied in any amount as the truth from Allah SWT transcends through generations until it is halted by the forces of disbelief or Allah SWT's will; or misguidance that transcends until the truth sets it aright.

The internal aspects are so greatly emphasized as all the categories show.  The external acts of Islam are a given as with the internal faith so installed, one will barely need to explicitly think about these acts from an external perspective as they are truly such a part of one's identity, self and soul and the fear of Allah SWT out of love and respect which we call taqwa is elevated to the point of one who come to master such physical obedience.  But the inner struggle is never guaranteed until the time is up and we pass from this life.  With that in mind we do what Allah SWT has instructed us to do via His messenger and make supplication: "My Lord, increase me in knowledge." (Ta-Ha, 20:114).

It was narrated from Umm Salamah RAaa that when the Prophet ﷺ performed the Subh (morning prayer), while he said the Salam, he would say: ‘Allahumma inni as’aluka ‘ilman nafi’an, wa rizqan tayyiban, wa ‘amalan mutaqabbalan (O Allah, I ask You for beneficial knowledge, goodly provision and acceptable deeds).’”  Sunan Ibn Majah, Book of Supplication, Book 5, Hadith 978.  Grade : Sahih (Darussalam).

Those who engage in Islamic studies should be ready to beg Allah SWT their entire life to continue granting precious guidance: "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower." (Aali Imran, 3:8).

Which Kind of Muslim Are You?

Everyone says they are Muslim.  They practice Islam.  They know who Allah , our creator is.  But are they really Muslim?  Here are some common stereotypes that may remind us of those we have seen or know.

The "Friday Muslim" - only prays Friday prayers at the mosque.

The "Ramadan Muslim" - only fasts for Ramadan.

The "Eid Muslim" - only prays the Eid prayer and celebrates with feasting.

The "Umrah or Hajj Muslimah" - the one who steps on the airplane in Jeddah and immediately removes her hijab while standing in the aisle.

The "That is a Bid`ah Muslim" - labels almost everything to be bid`ah, often taking the cultural Sunnah to be an absolute cultural standard.

The "I'm not a terrorist Muslim" - apologizes profusely for all the media labeling against Muslims despite knowing that Muslims are not terrorists.

The "Da`wah Muslim" - thinks that being in the path of Allah (fee sabeelillah) is sleeping in mosques and traveling around to talk to people about Islam without doing anything else.

The "loves to protest Muslim" - when the call to prayer sounds, is too busy protesting against the West to consider the prayer worthwhile responding to.

The "no pig meat Muslim" - Gets extremely angry after ordering an alcoholic drink that the waiter at the restaurant offers him a meal with pig meat.

The "pray to get a smoke break Muslim" - Sets some prayers only so right after, he can light up a cigarette and take a break from work, doing something bad for health.

The "Islam is for my race only Muslim" - Thinks that Islam was delivered to a specific race which they happen to belong to and that others are devils or not entitled.

The "Facebook shaykh Muslim" - Acts extremely knowledgeable on Facebook and is an expert at copying and pasting from other websites with extremely lengthy explanations to argue and refute with any who have even slight disagreements.

The "fatwa shopper Muslim" - goes looking for any ruling from the most deviant sects or absurd scholars to support whatever they already desired to do.

The "ask shaykh Google Muslim" - who only relies on Google for authentic Islamic knowledge.

The "fasting to get high Muslim" - Smokes drugs to break the fast because when really drugged out at one point, was able to come up with an absurd interpretation of some verse of the Quran.

The "only reverts give me any hope Muslim" - Have lost hope and given up on their own Ummah and seek out new converts to talk to or hang out with and listen to stories from, having an obsession for converts.

The "I will give you a discount because you are Muslim" - A seller who will still overcharge you and cheat you using the fact that you are a brother in Islam only to twist one's arm.

The "dhikr bead Muslim" - Always carries around dhikr beads as a symbol of their piety and seems to constantly be engaged in dhikr with them at times not appropriate.

The "takfiri Muslim" - Labels everyone else as a disbeliever or out of Islam every time they see something outside their narrow strict interpretation.

The "fitnah book Muslim" - Whose Facebook page resembles a filthy club with music full of immoral topics and foul language, pictures of people dressed scantily among other things.

The "kill or hurt the infidel Muslim" - Considers all non-Muslims not worthy of time or energy or being helped and instead just people who need to be enslaved or murdered.

The "in shaa Allah Muslim" - Say in shaa Allah as their tag line so excessively that it could be 2 or 3 times in just one sentence.

The "menacing Muslim" - Those who may pray next to you and are those who are consistent in their seeming carelessness doing things that are extremely distracting like touching themselves constantly, chewing gum, burping, coughing, sniffling, clearing throat, yawning, kicking your feet, using excessively wide stances or changing position to crowd you, among other annoyances during prayer.

The "pecks like a little chicken Muslim" - The one who prays at light speed finishing a 2 unit prayer before you could even read Al-Fatihah and is known by the prostration which looks like "pecking like a little chicken".

A Muslim - keeps all duties and observes all prohibitions.  Let us all aim to be Muslims not finding excuses or ways to shortcut that which has no shortcuts.  The worship of Allah is not something to take lightly and earning Allah's love is the most precious love you can ever get.  There is no such thing as a "part-time Muslim" or a "half of the time Muslim".  There is only: to submit to Allah  or not to submit to Allah .  And if you have not submitted properly and you know it, then certainly ask Allah  for forgiveness and repent by changing your behavior.  Certainly Allah  can forgive you if you seek His forgiveness and make yourself worthy.

The Straight and Narrow

The "straight and narrow" is defined by the American Heritage dictionary as "The way of proper conduct and moral integrity".  We ask Allah  at a minimum of 17 times per day in our daily prayers to keep us on "the straight path" (Al-Fatihah, 1:6) and we quickly narrow it to the "path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray" (Al-Fatihah, 1:7).  This the path of all Muslims who through divine revelation and consciousness of Allah, accept that this is the life Allah has ordained for us.

The Quran and Sunnah then give us a guide to staying on this path with a fulfilling and multidimensional life, having to juggle a variety of factors in a balance so that one can keep moving forward on the path without hitting any sharp or slow divergences.

We cannot straighten that which is already straight.  So what happens then if we are to make that path even more narrow?  What happens if Allah  makes the path more narrow for us?  If we box ourselves into a narrow path, then Allah tends to make life extremely difficult.  One cannot lock the door to their home and try to pray their way to paradise neglecting their family, their community, their nation, and the world as a whole.  Islam took away the monk lifestyle by bringing a final message with a balanced life that would continue on until the Day of Judgment.  Difficulty is only a state that a believer can place himself in.  Allah  says in the Qur'an when giving exceptions to fasting "Allah intends for you ease and does not intend for you hardship" (Al-Baqarah, 2:185).  Yet we tend to misbalance our priorities, duties, rights of our body, rights of others, time, money, energy or isolate, overdo or even go to extremes.  The difficulty resulting is Allah's automatic correction.

It was narrated from Abu Hurayrah  that the Prophet  said: “Religion is easy, and no one overburdens himself in his religion but he will be unable to continue in that way. So do not be extremists, but try to be near perfection and receive the good tidings that you will be rewarded. Gain strength by worshipping in the mornings and afternoons and during the last hours of the night.”  Narrated by al-Bukhaari (39) and Muslim (2816).

We have obligations and rights which must be fulfilled and to narrow our path by not fulfilling them goes against what Islam has enjoined upon us which will lead us to difficulty and off the path if we do not abandon it.

Narrated `Abdullah bin `Amr bin Al-`As: Allah's Messenger (ﷺ) said, "O `Abdullah! Have I not been formed that you fast all the day and stand in prayer all night?" I said, "Yes, O Allah's Messenger (ﷺ)!" He said, "Do not do that! Observe the fast sometimes and also leave them (the fast) at other times; stand up for the prayer at night and also sleep at night. Your body has a right over you, your eyes have a right over you and your wife has a right over you."

Yet sometimes without a choice Allah answers the previously quoted supplication we make in our daily prayers by narrowing the path for us to keep us even firmer on it.  This is a great mercy and makes for a certain ease often after a trial or difficulty.  The Quran states: "For indeed, with hardship [will be] ease.  Indeed, with hardship [will be] ease." (Ash-sharh, 94:5-6).  The hardship is mentioned specifically as one while ease is generally leading to an oft-stated interpretation that there is twice as much ease as hardship.



Ultimately if we spend our lives as pious believers we will be struggling to create the right box around us however we may isolate ourselves from the troubles of the world to keep a positive environment while creating a challenge as Allah  commands us to struggle and call others to Islam and to promote justice and to fulfill the rights of others.  Eventually we will be forced to abandon self-imposed narrow boxes.

People on the right path are not necessarily locked into one mode of thinking or way of deducing Islamic rulings.  Some may be more literal relying more on hadiths while some may be more reason based relying on opinions.  A path like the roads we are used to can always be divided into two sides.  Not only will we struggle to remain firm in Allah's path but the devil will constantly try to deceive us with trickery and opportunities to veer way off of it in what is the greatest danger to a believer.

Imam Ahmad bin Hanbal recorded that `Abdullah bin Mas`ud  said, "The Messenger of Allah drew a line with his hand (in the sand) and said, "This is Allah's path, leading straight." He then drew lines to the right and left of that line and said, "These are the other paths, on each path there is a devil who calls to it." He then recited, "And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path." (Al-'an`am, 6:153)" Al-Hakim also recorded this Hadith and said; "Its chain is Sahih, but they did not record it." - Tafsir Ibn Kathir: The Command to Follow Allah's Straight Path and to Avoid All Other Paths.



May Allah always keep us on the best path for us which leads to His paradise, be it difficult or easy, narrow or wide, with one strategy of methodology for Islamic rulings or another, our aim for a final destination is clear and so may Allah keep the path clear to us always.

Getting to know Allah, our Lord

We supplicate to Allah  and invoke him with "rabbana" (our Lord) and if we really know Him then certainly our words and sincerity and closeness to Him will ever increase.  Let us take a look at how our Lord describes Himself in the divine words of the Quran.

Arabic "Rabb" means lord or sustainer, cherisher and nourish-er or the one to whom all dominion belongs and created everything.  So our Lord should tell us the most essential things of this world by what He is Lord of.

Minimal explanations where needed are provided but mostly it is a great exercise to just read through the list with a God-fearing mind, and ponder and reflect for a while.  Just spend 5 minutes pondering and meditating if you can as perhaps you will see something that few or no others have.

Lord of the Worlds.  The worlds are the heavens, the earth and all that exists including man and jinn-kind.  [rabbu l-`alameen, 43 references, 1:2:3-4, 2:131:9-10, 5:28:16-17, 6:45:9-10, 6:71:40-41, 6:162:8-9, 7:54:33-34, 7:61:9-10, 7:67:9-10, 7:104:7-8, 7:121:3-4, 10:10:14-15, 10:37:21-22, 26:16:6-7, 26:23:4-5, 26:47:3-4, 26:77:5-6, 26:98:3-4, 26:109:11-12, 26:127:11-12, 26:145:11-12, 26:164:11-12, 26:180:11-12, 26:192:3-4, 27:8:13-14, 27:44:30-31, 28:30:18-19, 32:2:7-8, 37:87:3-4, 37:182:3-4, 39:75:17-18, 40:64:22-23, 40:65:14-15, 40:66:20-21, 41:9:15-16, 43:46:11-12, 43:82:2-3, 45:36:7-8, 56:80:3-4, 59:16:16-17, 69:43:3-4, 81:29:7-8 and 83:6:4-5].

Lord of Everything.  [rabbu kulli shay'in, 6:164:7-9].

Lord of Moses and Aaron.  [rabbu moosaa wahaaroon, 7:122 and 26:48].

Lord of Aaron and Moses.  [rabbu haaroon wamoosaa, 20:70:6-8].

Lord of the Throne.  [rabbu l-`arsh, 21:22:11-12 and 43:82:5-6].

Lord of the Noble Throne.  [rabbu l-`arshi l-kareem, 23:116:10-12].

Lord of the Great Throne.  [rabbu l-`arshi l-`azeem, 9:129:15-17, 23:86:6-8 and 27:26:6-8].

Lord of the Heavens and the Earth.  [rabbu s-samaawaati wal-'ard, 13:16:3-5, 17:102:8-10, 18:14:8-10, 21:56:4-6 and 51:23:1-3].

Lord of the Heavens and the Earth and what is between them.  [rabbu s-samaawaati wal-'ardi wamaa baynahumaa, 19:65:1-3, 26:24:2-4, 37:5:1-3, 38:66:1-3, 44:7:1-3 and 78:37:1-3].

Lord of your first forefathers.  The older generations who witnessed the Prophets and Messengers and bore witness to their truthfulness and believed.  [rabbu aabaa'ikumu l-awwaleen, 26:26:3-5, 37:126:3-5 and 44:8:9-11].

Lord of the East and the West.  [rabbu l-mashoriqi wal-maghrib, 26:28:2-4 and 73:9:1-3].

Lord of the Risings and the Settings.  Refering to the rising and setting of the sun.  [rabbu l-mashaariqi wal-maghaarib, 70:40:3-5].

Lord of the each point of sunrise.  [rabbu l-mashaariq, 37:5:6-7].

Lord of this city.  Referring to either Makkah or Madinah as giving the instruction to Muhammad .  [rabbu hathihi l-baldah, 27:91:5-7].

Lord of honor.  [rabbu l-`izzah, 37:180:3-4].

Lord of the Heavens.  [rabbu s-samaawaat, 45:36:3-4].

Lord of the Earth.  [rabbu l-'ard, 45:36:5-6].

Lord of Sirius.  A mighty star which the pagan Arabs used to worship.  [rabbu sh-shi`raa, 53:49:3-4].

Lord of the Two Easts.  A possible explanation is the locations of the winter and summer solstice.  [rabbu l-mashriqayn, 55:17:1-2].

Lord of the Two Wests.  As above, a possible explanation is the locations of the winter and summer solstice.  [rabbu l-maghribayn, 55:17:3-4].

Lord of This House.  The Ka`bah in Makkah.  [rabbu haathaa l-bayt, 106:3:2-4].

Lord of the daybreak.  [rabbu l-falaq, 113:1:3-4].

Lord of mankind.  [rabbu n-naas, 114:1:3-4].

Lord of the Seven Heavens.  [rabbu s-samaawaati s-sab`i, 23:86:3-5].



Our Lord is so mighty that no comparison can be drawn.  He is the Lord of all that which the polytheists have worshipped and far beyond our comprehension though his points that we can understand, we should strive to make clear so we do not deviate or fall into error.  The names mostly reflect the Oneness of Allah in His lordship which seeks to eliminate all major elements of polytheism which is why the sun, stars, seasons, directions, astronomical bodies, the Prophets, and creation are all mentioned.  Allah is far above and beyond all those things which mankind has attempted to associate with him.  The pureness of Islamic pure monotheism can be felt as Allah has expressed I in so many ways for those of understanding.  May Allah bring us close to him with a pure heart and a deep understanding.

Friend or Foe? Who will your people and companions be?

The Quran lists quite a few various categories of companions (ashabu) and people (ahlu) and a reflection of them can give us some wisdom to remember who they were, why they earned their title and where they will be heading in the next life.  We need to pick our friends and foes in this world wisely as the Quran has set forth these examples to show that we could end up in a labeled group which is of the highest or lowest of spiritual ranks if we are not following the path of Allah.

The Good

The one worthy of being feared.  Refers to the fact that we owe Allah our fear out of love and respect.  One of the two places where ahlu refers to Allah as worthy for the people and it could indicate that mankind is worthy to be his creation as he had elevated us above the jinn for the perfect and ultimate spiritual trial.  [ahlu t-taqwaa, 74:56:9-10].

The one worthy to forgive.  Refers to the fact that we will only be ultimately forgiven by Allah .  The other of the two places where ahlu refers to Allah as worthy for the people.  [ahlu magfirah, 74:56:11-12].

The people of the house.  These are the people of the family of Prophet Abraham AS and the household of the Prophet Muhammad .  [ahlu l-bayt - 11:73:11-12 and 33:33:24-25].

The people of a household.  The mother of Moses  who received her son back as Allah had promised her.  [ahlu bayt, 28:12:11-12].

The companions of paradise.  Those who will be together in paradise in the hereafter.  [ashabu l-jannah, 14 references, 2:82:6-7, 7:42:11-12, 7:44:2-3, 7:46:12-13, 7:50:4-5, 10:26:15-16, 11:23:10-11, 25:24:1-2, 36:55:2-3, 46:14:2-3, 46:16:12-13, 59:20:5-6, 59:20:8-9 and 68:17:5-6].

The companions of happiness.  Those of a certain rank in paradise.  [ashabu l-mashamah, 56:8:1-2, 56:8:4-5 and 90:18:2-3].

The companions of the right.  Also those of a certain rank in paradise.  [ashabu l-yameen, 56:27:1-2, 56:27:4-5, 56:38:1-2, 56:90:5-6, 56:91:4-5 and 74:39:2-3].

The companions of elevation.  Also those of a certain rank in paradise.  [ashabu l-a`raaf, 7:48:2-3].

The companions of the cave.  Those who took refuge with Allah in a cave and were successful.  [ashabu l-kahf, 18:9:4-5].

The companions of the sound path.  Those who Allah has guided to Islam.  [ashabu s-siraati s-saweey, 20:135:8-10].

The companions of the ship.  Those who were saved along with Noah during the floods.  [ashabu s-safiynah, 29:15:2-3].

The Bad

The people of the cities.  The ones who got the messages and disbelieved in them so a punishment overtook them.  [ahlu l-quraa - 7:96:3-4, 7:97:2-3, 7:98:2-3, 12:109:10-11 and 59:7:7-8].

The people of a town.  They are the ones who Khidr and Musa  came to and would not give them food before Khidr helped restore apart of the wall in their town that was about to break.  [ahlu l-qaryah - 18:77:5-6].

The people of this town.  The people of Lut  who were on the brink of destruction.  [ahlu hathihi l-qaryah - 29:31:9-11 and 29:34:4-6].

The people of the fire.  Those who will reside in the hellfire in the hereafter.  [ahlu n-narr, 38:64:5-6].

The companions of the fire.  Those who will be together in the hellfire in the hereafter.  [ashabu n-narr, 20 references, 2:39:6-7, 2:81:9-10, 2:217:59-60, 2:257:22-23, 2:275:45-46, 3:116:15-16, 5:29:9-10, 7:36:7-8, 7:44:4-5, 7:47:6-7, 7:50:2-3, 10:27:26-27, 13:5:25-26, 39:8:36-37, 40:6:9-10, 40:43:21-22, 58:17:12-13, 59:20:3-4, 64:10:6-7 and 74:31:3-4].

The companions of hell.  Those will be together in the hellfire in the hereafter.  [ashabu l-jaheem, 6 references, 2:119:10-11, 5:10:6-7, 5:86:6-7, 9:113:19-20, 22:51:7-8 and 57:19:21-22].

The companions of the Sabbath.  Those of the Jews who violated the Sabbath that had been decreed for them.  [ashabu s-sabt, 4:47:23-24].

The companions of pessimism.  Those who will be at a certain rank of the hellfire.  [ashabu l-mashamah, 59:9:1-2, 56:9:4-5 and 90:19:5-6].

The companions of the left.  Those who will also be at a certain rank of the hellfire.  [ashabu sh-shimaal, 56:41:1-2 and 56:41:4-5].

The companions of the blaze.  Those with a certain rank in the hellfire.  [ahlu s-sa`eer, 35:6:13-14, 67:10:10-11 and 67:11:4-5].

The companions of the pit.  Those who burned the Christians alive in a pit simply for their belief in Allah.  [ahlu l-ukhdood, 85:4:2-3].

The companions of the elephant.  Those who used elephants in the year before the birth of the Prophet  to attempt to conquer Makkah but were swiftly destroyed and defeated by the help of Allah.  [ashabu l-feel, 105:1:6-7].

The companions of Madyan.  Those in Madyan who Moses  delivered the message to but did not listen and were destroyed.  [ashabu l-madyan, 9:70:13-14 and 22:44:1-2].

The companions of the thicket.  Those who were also from Madyan and lived in the forest to whom Prophet Shuayb  was sent but were also wrongdoers.  [ashabu l-aykab, 15:78:3-4, 26:176:2-3, 38:13:4-5 and 50:14:1-2].

The companions of the rock.  The people who Prophet Thamud  was sent to deliver the message and lived in dwellings carved from rock but were later destroyed for rejecting it.  [ashabu l-hijr, 15:80:3-4].

The companions of the well.  Another people who denied the message and were destroyed.  [ashabu r-rass, 25:38:3-4 and 50:12:5-6].

The companions of the city.  Those a messenger was sent to who rejected the messengers and killed one of their own people who warned them to listen before a great blast destroyed them.  [ashabu l-qaryah, 36:13:4-5].

The Neutral

The people of the message.  These are the people who received the previous messages from all the Prophets and Messengers.  [ahlu th-thikr - 16:43:11-12 and 21:7:10-11].

The people of the book.  These are the people who received the previous books most specifically the Jews with the Torah and the Christians with the Injeel (Gospel).  [ahlu l-kitab, 31 references, 2:105:6-7, 2:109:4-5, 3:64:2-3, 3:65:1-2, 3:69:4-5, 3:70:1-2, 3:71:1-2, 3:72:4-5, 3:75:3-4, 3:98:2-3, 3:99:2-3, 3:110:16-17, 3:113:6-7, 3:199:3-4, 4:123:5-6, 4:153:2-3, 4:159:3-4, 4:171:1-2, 5:15:1-2, 5:19:1-2, 5:59:2-3, 5:65:3-4, 5:68:2-3, 5:77:2-3, 29:46:4-5, 33:26:5-6,57:29:3-4, 59:2:7-8, 59:11:12-13, 98:1:6-7 and 98:6:5-6].

The people of the Gospel.  The Christians who were given the Injeel (Gospel).  [ahlu l-injeel, 5:47:2-3].

The people of Madinah or the city.  The ones who lived in Madinah and were admonished or cautioned or the city of Lut AS who came forth and then refused his warnings.  [ahlu l-madinah - 9:101:8-9, 9:120:3-4 and 15:67:2-3].

The people of Yathrib.  The ones who lived in Madinah and were being told to return home and be paranoid about the security of the city while they were partaking in battle with the Prophet .  [ahlu yathrib - 33:13:5-6].

The people of Madyan.  The ones who Moses  was sent to and stayed for a while after he had accidentally killed a man as opposed to the companions of Madyan who were the ones who refused the message.  [ahlu madyan - 20:40:31-32 and 28:45:12-13].

The companions of the grave.  Those who will in their graves awaiting the Day of Judgment whom the disbelievers fear to meet.  [ashabu l-quboor, 60:13:18-19].

The companions of Moses.  Those with Moses  who thought Pharoah would capture and over taken them before Moses parted the sea so they could cross and Pharoah was drowned in pursuit.  [ashabu moosaa, 26:61:5-6].

Themes

The good are either in paradise in the hereafter or had exemplary lessons for us to learn for this life while the bad are either in the hellfire in the hereafter or had exemplary warnings for us so we do not see the punishment of both this life and the hereafter.  The neutral groups were mentioned mostly in the process of conveying valuable lessons and on some occasions they are referred to positively in some parts and negative in others like the people of the book or are further divided and classified thereafter.  These are the complete listing of people and companion named groups which can at least give us something to ponder over.



May Allah make us learn the lessons needed so we can individually be amongst the company of the Prophets, the truthful, the martyrs and the righteous [4:69] in the next life and make us not sacrifice to gain a station in this worldly life while losing in the hereafter.

Have Dua, Will Travel

Our reliance on supplications is a protective measure against the accursed enemy, Satan who is present among humans and jinn at every time and place. There is an old television show called "Have Gun, Will Travel" yet a believer is armed with a weapon far more effective and powerful than the machinations or devices of mankind.  A believer is not paranoid and tied down to a weapon.  A believer walks with tawakkul (full trust) in Allah SWT not fearing anything except pleasing Allah.  Before safar (travel) even, we are to make a 2 unit prayer as we worship our creator who will make our travel a success not any item we could ever carry with us.

One should not go out unprepared as the Prophet SAWS reminds us:

al-Hakim reported in his Mustadrak from the hadith of 'Ali ibn Abi Talib, radhiallahu 'anhu, from the Messenger of Allah sallallahu 'alayhi wa sallam that he said, "Supplication is the weapon of the believer, the pillar of the religion, and the light of the heaven and earth."

Further in some situations it is a request to our Lord above which will be answered at some point in the appropriate way:

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Three supplications are answered without doubt. The supplication of the oppressed, the supplication of the traveller, and the supplication of the parent for his son." [At- Tirmidhi and Abu Dawud].

An example of a compilation put together in modern times is Al-Mutsurat by Hassan al-Banna who according to Wikipedia was "a school teacher and imam, best known for founding the Muslim Brotherhood, one of the largest and most influential 20th century Muslim revivalist organizations."  "His father, Shaykh Ahmad Abd al-Rahman al-Banna al-Sa'ati, was a Hanbali imam,^[1] muezzin, and mosque teacher."  The controversial political situation in Egypt then led to: "On February 12, 1949 in Cairo, Al-Banna was at the Jamiyyah al-Shubban al-Muslimeen headquarters with his brother in-law Abdul Karim Mansur to negotiate with Minister Zaki Ali Basha who represented the government side. Minister Zaki Ali Basha never arrived. By 5 p.m., Al-Banna and his brother-in-law decided to leave. As they stood waiting for a taxi, they were shot by two men. He eventually died from his wounds."

He left behind for us a powerful set of supplications which can be recited morning and evening called Al-Ma'thurat.  These are supplications that are also found in the famous Fortress of a Muslim supplication book which come from the various 6 canonized famous hadith collections.  To make for easy memorization, they appear in several formats including word-for-word as well as verse-by-verse or supplication-by-supplication.  Beneath the Arabic text is not only the English translation but a phonetic transliteration aimed at making them easy for someone to learn without having yet learned Arabic or help someone learn to read Arabic as well.

Download link: AlMathurat

Everyone should have many powerful supplications close at hand and close at heart.  This text should bring it close at hand after printing it out.  Then keep it near a place such as the bed or a chair one sits in every evening and morning to make sure to continuously recites it everyday until it is memorized to heart in which case the knowledge has been transferred from the paper to the heart by means of acts of worship using the mind and body.

The beauty of the supplications in the Quran and those left by our Prophet SAWS is that they are very general and general ask for the benefit of the whole world or whole Ummah over the benefit of ourselves individually.  We tend to ask too much for ourselves or specific others when we are all in need of each other's precious supplications.  May Allah make us prosper by making us ask him for that which will benefit us as a whole, a genuine and certain benefit.

I hope...To Drown in a Flood

I hope to drown in a flood.  A great flood.  The greatest flood.  A drowning that does not suffocate but rejuvenates.  That is the flood of Allah's bountiful mercy.

I do not wish to rot in a desolate space.  A place of decay and foul atmosphere.  The most terrible of places which exist.  A rotting that consumes the heart, flesh and bones.  That rotting is surely in the fire or leading to it.

I want to shower.  A shower that cleans and purifies.  The shower refreshes and reinvigorates.  That is to shower peace and blessings upon Allah's final messenger Muhammad .

I must seek refuge.  A safety and a security.  The protection that is certain and guaranteed.  That is to seek the refuge of Allah  from Satan, the rejected.

I hope for a peaceful abode.  A dwelling everlasting.  The one where true peace is attained.  That is to dwell in paradise which Allah grants to his righteous servants.

A simple, gentle, kind word is cast.  It is cast into the deepest part of the ocean.  It does not drown but dissipates into the ink of a servant's record book of deeds.

A mean, hurtful, foul act is done.  Its evil resounds to an evil stench.  The evil carries on to the grave of the one who perpetrated it and beyond where its decay is felt.

A great effort to cure succeeds.  It makes clear that life itself is a miracle.  Rejuvenation of those who performed the cure and the one who was cured to remind that the process of curing is unseen while the end result is plainly witnessed.

A child is protected from a serious and imminent life-threatening danger.  The child remains innocent and unaware and pure with its natural belief.  The danger is removed though dangers will come again yet the child will again be protected by a guardian's love and care.

A humble home is constructed with hard labors of the one who will reside therein.  The sweat and hard work that went into it are felt far away.  The stairs lead to higher levels but one has to do more to get to them.

Simply having a feeling for the relation between the material world and the spiritual world is a spiritual accomplishment.  One will always be immersed in a material world.  But the spiritual side of life is one to turn to, open up to and explore with the guidance and help and final revelation of Allah .

Remember the material world is illusory and deceiving if one forgets the creator.  Those non-spiritual indulgences are certainly going to be held to account.  Allah, the Most High says in the Qur'an "Then you will surely be asked that Day about pleasure." (At-takathur, 102:8).

So if you want to drown in that flood of mercy which only 1% has been given to this world while 99% is reserved for the hereafter then follow Allah with your words and deeds.  Abu Huraira reported Allah's Messenger ﷺ as saying: "Allah created one hundred (parts of mercy) and He distributed one amongst His creation and kept this one hundred excepting one with Himself (for the Day of Resurrection)."  - Sahih Muslim 2752 b.  So the mercy from amongst each other in this world pales in comparison to what awaits us.

Let us leave with a story about summarizing the Qur'an in shorter than a chapter which of course would be the opening one, Al-Fatihah.  Let us do it with a verse.  The 2nd caliph Umar asked Abdullah ibn Masud which verse of the Qur'an was the most comprehensive and he replied with 2 reciprocal verses that are: "So whoever does an atom's weight of good will see it, And whoever does an atom's weight of evil will see it." (Az-zilzilah, 99:7-8).  (from Suwarum min Hayathus Sahaba authored by Dr. Abdul Rahman Rafat Pasha).