Watch YOUR Words!
بسم الله الرحمن الرحيم
Manner of Advising
The Messenger of Allah (sal Allahu alaihi wa sallam) said: “O Umar! You are a strong person. Do not jostle through the crowds to reach the black stone lest you injure the weak. If you find an opening, then touch it, otherwise, simply face it and utter Tahleel and Takbeer (laa ilaaha illallaah and Allaahu akbar).” [Musnad Ahmad]
On one occasion the Prophet (sal Allahu alaihi was a sallam) noticed that Umar (radi Allahu anhu) was making Tawaf around the Kaabah and as he wished to touch the black stone, he jostled through the crowds and kissed it. Umar (radi Allahu anhu) was very muscular and strong and on his way to the black stone he could have harmed someone. The Prophet (sal Allahu alaihi wa sallam) wanted to advise him in this regard, so in order to mentally prepare him for advice he started by saying, “O Umar, you are a strong person.” Umar (radi Allahu anhu) became pleased upon hearing this. The Prophet (sal Allahu alaihi wa sallam) then said, “Do not jostle through the crowds to reach the black stone.”
There was once a king who saw in a dream that all his teeth had fallen out. He called a dream-interpreter, told him what he had seen, and asked him to interpret it.
When the interpreter heard the dream his complexion changed and he began to repeat, “Allah’s refuge is sought! Allah’s refuge is sought!” The king became worried and asked, “What is the interpretation of my dream?” The interpreter said, “After many years pass, your wife and children will die and you will be all alone in your kingdom!”
The king screamed, became furious, and began to hurl abuses and insults. He then ordered that the interpreter is imprisoned and called for another interpreter. He again related to him what he had seen in his dream and asked him for the interpretation.
The dream interpreter smiled and said, “Glad tidings dear king!” The king said, “What is the interpretation of the dream?” The interpreter said, “It means that you will live for very long – so long that you will be the last of your family to die, and you will remain a king your entire life.”
The king became very pleased, showered him with gifts, and remained content with him whilst angry with the first dream-interpreter. In reality, both interpretations were the same, the difference was in the way in which the interpretation was conveyed.
A man’s flesh is not fit for eating nor is his skin fit for clothing – there is nothing in him except the sweetness of his tongue.
Rabiul Awwal 1440
Practically Implementing Prophetic Optimism
بسم الله الرحمن الرحيم
When Ibrahim (as) famously left Hajar (as) with their baby son in the desert, she asked him if Allah commanded him to leave them. He said yes, so she said that she trusted Allah would take care of them.
Her response to the situation illuminated a middle path between two extremes we commonly see.
One extreme is pessimism. A person may simply give up and lose hope. After scanning the horizon and seeing no food, water, or any sign of civilization, it would be easy to sit down and do nothing. People with a negative mindset will focus on all the things wrong in this situation – there’s no food, we’ll probably die here – and overwhelm themselves with hopelessness.
The other extreme is naive optimism. It is sitting there doing nothing while telling yourself everything will work out. Or perhaps to simply “envision” a better situation and hope it will arrive.
Hajar demonstrated what optimism looks like.
The action of her heart was to trust Allah and have faith that He would make a way out. The action of her limbs was to do everything in her control to remedy the situation. No food? Then she will run back and forth between mountains looking for something to give her child.
She set a precedent that embodies the prophetic tradition, “tie your camel, and then trust in Allah.”
When it comes to the sunnah of the Prophet (s) we rarely talk about mindsets. The sunnah of optimism provides a playbook for dealing with the major and minor difficulties in our lives.
It’s amazing to think that he was tested more than anyone else, and yet, his default demeanor was always smiling.
True optimism provides the resolve to deal with difficulty.
When we look back at the most difficult moments of our lives, we actually cherish them. Those hardships, failures, and scars are what made us into who we are today. They made us stronger and provided lessons so invaluable we’d never trade them for anything.
This is easy in hindsight, but harder to do in the moment – “Patience is at the first strike of calamity.”
The prophetic example shows us how to cultivate a mindset of optimism.
He (saw) warned against giving up on people. “Whoever says the people are destroyed, he is the most destroyed amongst them (Muslim).” And Allah (swt) says in the Qur’an, “Do not lose heart or despair, and you will be superior if you are [true] believers (3:139).”
Despair is easy to feel almost by default. Every time we turn on our phones we are bombarded with headlines, photos, and videos of injustices that make it seem as if the world is going down the tubes. The lens of the believer necessitates understanding that our faith in Allah means knowing Allah is the source of all that is good, and He will never decree something in which the evil outweighs the good – even if that good is reserved for the akhirah.
The Prophet (s), even in the most dire circumstances, would look for excuses to be optimistic. When the Muslims set out for umrah, and were blocked by the Quraysh, the situation was tense. Negotiators kept coming but no agreement could be reached. Finally, the Quraysh sent Suhayl b. Amr, and the Prophet (s) took this as a good sign. The name Suhayl has a connotation of ease, and so the Prophet (s) announced to his companions that this was a good sign. Eventually, the treaty of Hudaybiyah was agreed upon – a victory in and of itself, even if it was unclear at the time as to how.
He even engineered the environment around him to be one that instills optimism. When he met someone from a place called the ‘Valley of Misguidance’, he renamed it the ‘Valley of Guidance’. This shows us that the way we refer to things even has a subconscious effect on us. What is the subconscious effect, for example, of referring to one’s spouse as “the old ball and chain” over and over again? When his (saw) grandson was born, Ali (ra) named him Harb (war). The Prophet (s) changed his name to Hasan (good).
He encouraged his companions to always be of those spreading good to others. He instructed them, “give glad tidings, and do not scare people away. Make things easy, do not make things difficult.”
The most important optimism is the optimism in Allah. The Prophet (s) relates to us that Allah said, “I am as my servant expects me and I am with him as he remembers me.” If you believe that Allah intends to make your life difficult, or that He is vengeful toward you (audhubillah), then that is what you will get. If you believe that Allah loves His creation, and intends what is best for them, and wants to forgive them – then you will find Allah (swt) as such.
When we inevtibaly encounter difficulty in our lives, we must tackle those problems head and and work our hardest to deal with them. We remind ourselves in those moments, that ultimately things will work out for the best, because we know that what Allah decrees for us is good and He will give us the strength and ability to make it through what we are dealing with.
“Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us (2:186).”
Omar Usman – link
بسم الله الرحمن الرحيم
A STRANGE INCIDENT OF A WOMAN IN THE TIME OF SAYYIDAH ‘AISHAH (RADIYALLAHU’ANHA)
بسم الله الرحمن الرحيم
A woman whose hand was paralysed entered upon ‘Aa’ishah (radiyallahu ‘anha). She said, “O Mother of the Believers, I went to sleep yesterday and my hand was healthy and I woke up and it was paralysed.
‘Aa’ishah said, “How is that?”
She replied, “I had wealthy parents and my father used to pay zakah, host guests and give to beggars and he did not see any good except that he would do it.
As for my mother, she was stingy and did nothing good with my father’s wealth. Then my father died and my mother died only two months after him.
So I saw my father in a dream last night and he was wearing two yellow garments and in front of him was a flowing river.
I said, “Father, what is this?’
He said, “Whoever does good in this life will see it, this is what Allah has given me.”
I asked him, “What has happened to my mother?” He asked, “ Your Mother died?”
I said, “Yes”
He said, “She has been turned away from me, so look for her on your left”
So I turned to my left and I saw my mother standing naked, covering her lower half with a rag and in her hand was a piece of fat.
She was calling out, “My sadness, my thirst.’
When she became tired she would rub the fat with her hand and then lick it, while in front of her was a flowing river.
I said, ‘O mother, why are you crying out of thirst and there is a flowing river in front of you?’
She said, ‘I am not allowed to drink from it.’
I said, ‘Can I give u some of the water?’
She said, ‘I wish u would do that.’ So I filled my hand with water and let her drink and when she swallowed it I heard a voice on my right, ‘Whoever has given this woman water, may his hand be paralysed and they repeated it twice.
Then I awoke and my hand was paralysed and I am not able to do anything with it.
‘Aa’ishah (radiyallahu ‘anha) asked: ‘Did you recognise the rag she was wearing?’
I said, ‘Yes, O Mother of the Believers, it was exactly the same one I saw her wearing, for I had never seen my mother give anything as charity, except that one day my Father slaughtered a bull. So a beggar came to ask for some, so my mother gave him a bone that had some fat on it. And I saw one day that a beggar asked her for charity, so she gave him that exact rag.’
‘Aa’ishah (radiyallahu ‘anha) said, ‘Allah is the Most Great! Allah has told the truth and the Messenger (sallallahu ‘alayhi wasallam) has delivered the message.
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ
“So whoever does an atom’s weight of good will see it,
And whoever does an atom’s weight of evil will see it”
(Surah Zilzal, verses 7-8)
Hafiz Ibn Rajab Al-Hambaly (rahimahullah) references it to Kitabut Targhib wat Tarhib of Imam Abu Musa Al-Madini (rahimahullah) with a sound (hasan) chain.
(Al-Kalamu ‘alal Hadith: yatba’ul mayyita thalath; see Majmu’ Rasail Ibn Rajab, vol.2 pg.430)
Imam Abu Bakr ibn Abid Dunya (rahimahullah) has also recorded a variant of this incident with two weak chains, that support each other adequately.
(Kitabu Mujabid Da’wah, number: 71 & 72)
This incident may be quoted.
The Story of Abu Dujanah RA
بسم الله الرحمن الرحيم
They were advocates of their deep-rooted faith, and their actions is a reflection of their faith.
Let’s stop these ‘meaningless’ broadcasts!
Abu Huraira reported (Allah be pleased with him): The Messenger of Allah, peace and blessings be upon him, said,
“Do you know who is bankrupt?” They said, “The one without money or goods is bankrupt.” The Prophet said, “Verily, the bankrupt of my nation are those who come on the Day of Resurrection with prayers, fasting, and charity, but also with insults, slander, consuming wealth, shedding blood, and beating others. The oppressed will each be given from his good deeds. If his good deeds run out before justice is fulfilled, then their sins will be cast upon him and he will be thrown into the Hellfire.”
Source: Ṣaḥīḥ Muslim 2581
Grade: Sahih (authentic) according to Muslim
عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَتَدْرُونَ مَا الْمُفْلِسُ قَالُوا الْمُفْلِسُ فِينَا مَنْ لَا دِرْهَمَ لَهُ وَلَا مَتَاعَ فَقَالَ إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلَاةٍ وَصِيَامٍ وَزَكَاةٍ وَيَأْتِي قَدْ شَتَمَ هَذَا وَقَذَفَ هَذَا وَأَكَلَ مَالَ هَذَا وَسَفَكَ دَمَ هَذَا وَضَرَبَ هَذَا فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ وَهَذَا مِنْ حَسَنَاتِهِ فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى مَا عَلَيْهِ أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ ثُمَّ طُرِحَ فِي النَّارِ
2581 صحيح مسلم كتاب البر والصلة والآداب باب تحريم الظلم
al-arbaoon Please see PDF for Hadith compilation – Jazak Allah
FORTY FORGOTTEN HADITH
All praise is due to Allah Who made His creation and portions out His slaves to be rich and poor. He set down rain and opened the channels for the rain to percolate into the soil. I praise Him – glorified is He – Who bestows abundant reward to the obedient ones and veils the disobedient one. He is the one who knows what is above the sky and what is beneath the soil; the crawling of the ant in the night when it crawls is not hidden from His knowledge.
The heavens and His angels glorify Him, and the stars and their orbits glorify Him. The rivers and their fish glorify Him; the earth and its inhabitants glorify Him and the oceans and creatures living in them glorify Him.
I testify there is none worthy of worship except Allah Alone; He has no partner, equal to Him or bearing any similarity to Him. And I testify that Muhammad is His slave, messenger, honest and intimate friend, and the best of His creatures as well as the custodian over His revelation.
He sent him as a mercy to the universe and as a proof to the entire mankind. May Allah’s blessings be upon him as much as the mention of him by the righteous, and as many as (the number of) the alternating days and nights. We ask Allah the Exalted to make us all be among his righteous followers, and may He resurrect us in his company on the day of resurrection. Ameen.
The tradition in Muslim religious literature of gathering collections of forty Hadiths dates as far back as the first century after the Hijrah. Abdullah ibn Mubarak al-Marwazi (Allah have mercy on him) is thought to be the first to have gathered forty Hadith in a collection. Perhaps the most well-known collection is that of Imam an-Nawawi (Allah have mercy on him), which has been translated into English, and on which there are several commentaries.
The practice of gathering forty Hadiths springs from a Hadith, narrated through several Companions, which puts the spiritual rank of religious scholarship within easy reach of the ordinary believer: “Whoever memorises forty narrations for my nation in matters of this religion, Allah will raise him up a scholar and I shall be an intercessor and witness for him on the Day of Rising.”
Allah make us from them.
I have put together Hadith which are mostly related to Mu’aamalaat (social interactions). Which you will all agree is a very important part of our Deen, at the same time greatly neglected. There are a few specific for women, again whom we neglect and leave behind in Ta’leem and Tazkiyah (Islamic education and spirituality). The rest are Fadhail (virtues) or evil traits which I am sure we all hear time and again, but often forget to practise upon or refrain from the latter.
(Mawlana) Ismail ibn Nazir Satia (One who is in dire need of Allah’s forgiveness, mercy and pleasure)
3 Rabiul Akhar 1438
Imam Ibnul Jawzi RH
I met a group of people from the scholars of hadith who memorised and knew narrations but they used to permit backbiting under the guise of Jarh and Ta’dil (critique of narrators), and they used to charge money for the narration of hadith. They would also hasten to answer questions even if that made them fall into error, because they feared losing status (in the eyes of people).
I met ‘Abd al-Wahhab al-Anmati and he was upon the manner of the predecessors. No backbiting was heard in his gathering and he never sought a wage for listening (and narrating) hadith. If I read a heart-softening narration to him, he would cry profusely. It used to affect my heart and built it up, and I was very young at the time. He was just like those scholars whose descriptions we’ve heard about from (classical) texts.
I met Shaykh Abu Mansur al-Jawaliqi; he was known for his increased periods of silence, his extreme caution over what he said, and his precision and authenticity (in knowledge). Perhaps he would be asked a question and the answer was clear to even children, but he would hold back until he was certain (of its correctness). He used to fast a lot and observed silence a lot.
So I benefited from these two men more than I benefited from others. I came to understand that guiding people by one’s actions is greater and more inspiring than guiding them by just words. I saw scholars whose moments of seclusion was mere joking and play so they turned hearts towards this and the knowledge they had gathered was thus ruined. The people did not benefit from them in their life except a little, and after their death, they were forgotten and hardly anyone looked to their works and writings.
So fear Allah when it comes to acting upon knowledge for it is the greatest of foundations. The impoverished one is truly the only who wastes his life in seeking knowledge that he does not act upon and so he misses out on both the delight of this world and the goodness of the Hereafter, so he goes forth (into the Hereafter) as a bankrupt one burdened with evidences against him.
لقيت مشايخ ؛ أحوالهم مختلفةٌ، يتفاوتون في مقاديرهم في العلم.
وكان أنفعهم لي في صحبةٍ : العاملُ منهم بعلمه، وإن كان غيره أعلم منه.
ولقيت جماعةً من أهل الحديث يحفظون ويعرفون؛
ولكنهم كانوا يتسامحون في غيبةٍ يخرجونها
مخرج جرحٍ وتعديلٍ ،
ويأخذون على قراءة الحديث أجراً، ويُسرعون بالجواب لئلاَّ ينكسر الجاه، وإن وقع خطأ!
ولقيت عبدالوهَّاب الأنماطي؛ فكان على قانون السلف ؛ لم يُسْمَع في مجلِسهِ غيبةٌ ، ولا كان يطلبُ أجراً على إسماع الحديث ، وكنتُ إذا قرأتُ عليه أحاديث الرقائق بكى ، واتَّصل بكاؤه!
فكان – وأنا صغير السنِّ حينئذٍ- يعملُ بكاؤه في قلبي، ويبني قواعد.
وكان على سمت المشايخ الذين سمعنا أوصافهم في النقل.
ولقيت أبا منصور الجواليقي ؛ فكان كثير الصمت ، شديد التحرِّي فيما يقول ، متقناً محقِّقاً، ورُبَّما سُئل المسألة الظاهرة ، التي يبادر بجوابها بعض غلمانه ، فيتوقَّف فيها حتى يتيقَّن ، وكان كثير الصوم والصمت.
فانتفعت بهذين الرجلين أكثر من انتفاعي بغيرهما.
ففهمتُ من هذه الحالة : أنَّ الدليل بالفعل أرشد من الدليل بالقول…
فالله.. الله في العمل بالعلم ؛ فإنه الأصل الأكبر ، والمسكين كل المسكين من ضاع عمره في علمٍ لم يعمل به ؛ ففاتته لذَّات الدنيا، وخيرات الآخرة؛ فقَدِم مفلساً مع قوَّة الحجَّة عليه .
(صيد الخاطر 138)
I’m stressed… AaRRgHH!
Stress is often, not always, the result of overburdening a system so that it cannot function normally. In extreme cases a person under stress is unable to rest or sleep, even when they know that rest and sleep are what they urgently need. In such cases, the system cracks; the person breaks down, the body collapses, unable to obey the commands of the person’s will. The person becomes like a car with no fuel – it just cannot be made to go.
The modern economy which dominates our lives promises to deliver– through gadgets, machines and advanced techniques of management of human labour– lots of surplus wealth and surplus time, so that people can enrich, relax and enjoy themselves. The reality, as we all know in our everyday lives, is far removed from that. The vast majority of people struggle to pay their bills, which are large and many; many carry huge, permanent debts; they are stressed going to and from work, and stressed in work. They hardly find time and energy to build proper relationships with other persons, even in their own family. The modern economy also produces massive quantities of information and amusements so that, in the evenings and at weekends, exhausted individuals collapse, sometimes literally, in front of a television or other such gadget. In this way, they have the illusion of resting and relaxing. In fact, they are just switched off from themselves – they are suffering the consequences of extreme stress to their system but are just not aware of the fact.
The deep cause and effect of stress in modern times is not the amount of work we have to do or the amount of money we have to earn. Rather, it is the fact that the economic system distances us from ourselves and others. We are out of touch with ourselves and with each other. We live on the surface of ourselves, ignorant of our own possibilities. One of the symptoms of this is that the generations within families do not resemble each other in their habits and tastes, because they spend more time with images of people and things on the television than they do with each other. That is the reality of modern urban life, and it is so in all parts of the modern world, the rich part and the poor part. It is true that the poor can afford fewer gadgets and fewer distractions so they spend more time with themselves and with each other. It is also true that this is rarely from conscious choice – the poor are simply waiting their turn, hoping for a chance to live as people do in the rich parts of the world.
God says He created human beings and that He honoured them above all other of His creatures. He willed for us to live contemplatively as well as actively; to reflect on who we are and how we are, on what we do and how we do it. He willed for us to strive for understanding of the purpose of our being alive, and to be aware of Him and to respect His gift of life and freedom of will by serving one another and serving Him. Very little of that is possible in the modern economic system because it rejects the habits of contemplation that are only nurtured through religious consciousness and religious exercise. As I will explain to you in some detail, from the teaching and practice of the Prophet (pbuh), and the good counsel and good example of our pious ancestors, the cure for stress lies in stepping back from the demands and pressures of worldly routines into the relief and quiet of prayer, both salah and du`a. This relief allows our system to recuperate, to refresh and reset itself. If we do the prayer properly – by careful attention to personal cleanliness, gentleness in gesture and movement, by measured speech, by a gracious and respectful attitude to the place of prayer, and to others who may be present – if we do the prayer properly, it settles beauty and grace in our bodies and our behaviour, and in our hearts it settles a deep silence. That silence is the echo of God’s mercy, His rahmah. All together, that beauty and grace and silence, give us the strength we need to cope with the stresses of worldly life.
Stress is not in and of itself a bad thing. Our bodies and minds are adapted to cope with unusual and extraordinary demands being placed on our system. We can survive crises; we are even strengthened by them, in the same way as intense exercise strengthens muscles. But we cannot live permanently in a state of crisis. Unfortunately, the modern economic system requires just that– a permanent state of alternating between extreme stress and collapse into mind-numbing, passive distractions. That is all the more reason to resort to the discipline and cure of prayer and the religious life. This is a cure God has prescribed for us, explicitly and repeatedly in the Qur’an. Salah is paired in the Qur’an with zakah and sadaqah. Just as wudu’ frees our bodies of the dust and dirt of our worldly routines, so zakah and sadaqah rid our hearts and minds of the stickiness of wealth, the greasiness of money and being obsessed by the need for it. This too is way of stepping back from the routines and priorities of modern life, and, in terms of relieving stress, it is profoundly beneficial. By recognising and relieving the need of others we triumph over our own.
Even more than stress, anger can be a good thing. Indeed, not to feel anger when faced with the injustices suffered by others is most probably a sin. We do and we should feel anger when we see wrongdoing – it is a necessary part of being averse to wrongdoing. But that anger itself becomes a wrongdoing if it is indulged instead of disciplined. The issue then is how to achieve that discipline.
Generally, the immediate cause of anger is frustration of our will. We want something, or we want someone to do something, we do not get what we want, someone does not do what we want, and we get angry. If the source of what we say or do next is that anger, the likelihood is that what we say or do will be wrong and lead to further wrong. The sudden access of emotion that constitutes such anger must be calmed. I will go through some of things that the Prophet recommended to achieve that calming – if you are standing, sit down, if sitting, stand up; move away from the scene; do wudu’; and so on. The common element in this advice is to distract yourself so that you do not speak or act from inside your anger. Once you have separated yourself from the sudden access of emotion, you can begin to examine the reasons for it. You can begin to assess your need for that thing you wanted which you did not get: is the need real, is the desire real, and if the need or desire are not satisfied straightaway does it really matter? do you have any right to demand or expect that someone should do what you want; do you have some responsibility for them; are you sure they really knew or understood what you wanted; is what you wanted good for them or only for you? This effort to question the emotion of anger disciplines it, converts a self-centred frustration into a concern to say and do the right thing.
Sometimes we are angry if we are not valued by someone – if they abuse us instead of giving us respect, or if they insult someone or something that we treasure. If we can question the emotion of anger we feel in such situations, we may be able to practise the behaviour commended in the Qur’an – to say ‘Salam!’ and part from the abusers, without returning their abuse. In this way, we respond to wrongdoing with good-doing – we keep our self-respect; we affirm the value of the persons or things we treasure; at the same time, we make it quite clear that we disapprove their speech or deeds because we take no part in them. This is a comprehensive victory over anger; it has in it some slight fragrance of the majesty of God Himself, who gives wrongdoers respite in this world, the possibility to reflect and amend; He does not punish them there and then because He has no need for that.
That is a high ideal, not easily attained unless we have dedicated ourselves to a life of duty, not a life of desire. Again, unfortunately, the modern economic system is oriented to individual and personal desire, not public duty. We are encouraged to do the right thing insofar as that serves as the means of satisfying our desires; if we could achieve that end by doing the wrong thing, there is no social inhibition to prevent that. So, for example, we find people happily doing their jobs badly, so long as they get paid; or they do only what the terms of their contract of employment require, they “follow procedure”– they take no responsibility for any of the consequences for others of what they do, or for what those “procedures” lead to in the long term. The habit of taking moral responsibility for oneself, one’s actions and one’s life-style, and the willingness to face and suffer hardship in discharging that responsibility, still exist in this society, but mainly as a rhetorical legacy from the past. In practice for the most part, the dominant economic system counters those values and expels them from the public sphere. Since God has not created human beings to live without responsibility, without commitment to the importance of their lives, this leads to a frustration, disappointment and anger of a kind different from what I have been describing. This is anger without an object; this is anger because our human lives are deprived of their point, their meaningfulness. It is a near-constant emotion in the background of our consciousness and a major contributor to stress. It is like working in an unhealthy environment – a workplace polluted with loud noise or foul smells: we are hardly aware of it, except when we come out of it, and then we realise we are suffering severe headache or other symptoms of sickness.
From this shapeless, objectless anger also, the only relief is in following the Prophet’s advice – to change your position, to move away. In this case, however, for most of us most of the time, the only hijrah available to us is prayer and religious reflection, and reliance on the mercy of God to enable us to do the right things for the right reasons, to do our jobs well, even if there is no payment for that: doing the right thing for the reason that it is right is an essential part of the dignity of being human; we have a profound and permanent need for this dignity.
If our prayer is ennobled by the grace of ihsan, if we strive though our speech and actions to make the moment beautiful, if our reliance on God’s mercy is true and actual, we will be provided with hope. Hope is the fuel that enables us to keep our system going, and not to collapse from stress and anger into a wasteful passivity, or some worse sin.
Mohammad Akram Nadwi
Director | Al-Salam Institute
25 Rabi al-Awaal 1437 AH/ 05 January 2016