Uncategorized

If we may say the Prophet (SalAllahu ‘Alayhi Wasalam) had one obsession, it would be his Ummah or community of followers. So much so that even when he was raised to the Throne of Allah (SWT) Himself, he spoke of and for us. On the Day of Judgment when our own parents and children will not be able to do anything for us, and the other Prophets will beg for mercy for themselves, our Prophet (SalAllahu ‘Alayhi Wasalam) will beg for mercy for all of us.

We understand then that the Prophet (SalAllahu ‘Alayhi Wasalam) loved us and acted in our interests to help us improve ourselves and teach us how to be better towards each other. The Prophet (SalAllahu ‘Alayhi Wasalam) was born, lived and died in a state of forgiveness. His actions were such that he did not need to seek forgiveness, but sound narrations relate he said the word “astaghfirullah” 70 times every day. There was no personal benefit for him to make a remembrance of forgiveness, but because it is of great personal benefit to each of us, he did it to give us this example.

This principle governed much of the Prophet’s (SalAllahu ‘Alayhi Wasalam) life. By the time the Prophet (SalAllahu ‘Alayhi Wasalam) received his first Revelation, he was 40 years old and had made a regular habit of removing himself from society for hours at a time to ponder and contemplate in silence and isolation. He was the kind of man (SalAllahu ‘Alayhi Wasalam) who sat by himself in a dark cave when he sought answers, but taught us that our faith makes it mandatory for every believer to seek knowledge. The Prophet (SalAllahu ‘Alayhi Wasalam) knew the answers he was looking for were within him, but when the Archangel Gabriel finally revealed himself and occupied the desert horizons, the Prophet (SalAllahu ‘Alayhi Wasalam) was fearful of what it meant. He was not a man of supreme confidence waiting for revelation so he could make a grand proclamation. He (SalAllahu ‘Alayhi Wasalam) ran home – terrified – to his dear wife, wondering if he was possessed or insane. Even after he embraced the mission set before him, the Prophet (SalAllahu ‘Alayhi Wasalam) spent years inviting and teaching only those closest to him.

We have heard narrations of how the Prophet (SalAllahu ‘Alayhi Wasalam) entered Mecca after the Muslim conquest. Without any blood being spilt and victorious over bitter enemies who tortured and killed his friends and followers, the Prophet (SalAllahu ‘Alayhi Wasalam) entered the city without fanfare with his head lowered, in what anyone else would have seen as a great personal victory. How do we reconcile this behavior and characteristic with the man (SalAllahu ‘Alayhi Wasalam) who told his companions that their faith is not complete until they love him better than anything else in the world, including their own lives?

When his companions asked the Prophet (SalAllahu ‘Alayhi Wasalam) what his title is with Allah, after learning that Abraham (AS) was the ‘One who Allah Befriended, Moses (AS) the ‘One who Allah Spoke to’ and Jesus (AS) the ‘One who Allah Inspired with Spirit’, Muhammad (SalAllahu ‘Alayhi Wasalam) responded in a way to elevate his companions and ummah. He framed his response from their perspective, and said, “Your companion is the ‘One whom Allah Loves’.” How do we come to terms with the Prophet (SalAllahu ‘Alayhi Wasalam) instructing Abu ibn Kaab to replace all du’a with durood as a way of fulfilling his obligations and seeking forgiveness?

The cynic will say there some signs of the Prophet (SalAllahu ‘Alayhi Wasalam) – May Allah protect and guide us all – being an egomaniac if we choose to focus on certain sayings. But would the egomaniac ever think he was crazy and always put his followers before his own needs? We should focus on the character of a man (SalAllahu ‘Alayhi Wasalam) who was the model of humility and service telling us that the way become close to him is to make du’a for him, to send Durood and Salaam upon him (SalAllahu ‘Alayhi Wasalam). It is in spite of the Prophet’s (SalAllahu ‘Alayhi Wasalam) regular tendencies and behavior that he instructs us directly to honor and love him above everything else.

And when we begin to count the reasons for and ways in which the Prophet (SalAllahu ‘Alayhi Wasalam) proves himself worthy of our love, it ought to make us love him more. Even if we did not have the beautiful narrations extolling the virtues of honoring the Prophet (SalAllahu ‘Alayhi Wasalam) and those he honored, and we did not have direct orders to love him, it should still be self-evident that this is necessary for us to be the best we can be.

So you want to memorize – better yet, retain the Qu’ran? Alhamdulillah! This week, AQL  offers some tips to get you started:

1. Make a solid commitmentDo not begin by intending to memorize one or two ajaza, make intention to retain the entire Qu’ran. Although this may seem daunting, in Surah Al-Qamar, ayah 55: Allah (swt) says: “And we have certainly made the Qur’an easy for remembrance, so is there anyone who will remember?”Remember that Allah (swt) has promised to make the Qur’an easy to read and remember—all you have to do is the make commitment and follow through on it. Appreciate that you are making a commitment to turn your body into a vessel for Allah’s words.  Contemplate the greatness of such an undertaking and dive in.

   Once you have made a commitment between yourself and Allah (swt) let everyone around you know that you will have to forego some commitments temporarily—your time is refocused on a greater cause. Becoming a hafidh is a consuming project and it will demand many lifestyle changes.

2.  Prime your brainPrime your brain by verbalizing to yourself that you are going to memorize the Qur’an. Take in as much Qur’an as possible, whether through listening to recitation or reciting yourself. The more you read, the more you will become familiar with words, ayahs, ajaza.Before you begin a lesson, clear and focus your mind, face a corner and/or Qibla, make dua, and ask Allah (swt) to make this easier for you. Make sure you are starting with the right intentions (i.e., to please Allah and be a preserver of His Book, rather than to show off to others).

   Set aside a special time and place to complete your lesson. Earlier in the day is usually better than late at night for retaining the lesson more easily. Make sure you are focused on the task at hand—don’t multitask, answer emails and texts, or check Facebook in the middle of your lesson. We all know how many distractions there are around us at any given time. Give your memorization time the same respect, honor, and concentration that you would give your salah or making a special dua.

3.  Develop the right habitsBecoming a hafidh is more than just about memorizing the Qur’an. Just as doctors take the Hippocratic Oath and Supreme Court Justices are sworn in, hufadh must make the very serious intention to elevate their character, attitude, and spirituality before and during, and after their journey.You must develop certain habits of the hufadh, such as waking up early and going to bed early. Organizing, compartmentalizing, and prioritizing your time is equally important. Don’t take shortcuts. If your lesson is to read a page seven times—then do it. If you have to write out a page three times, then don’t second guess why your teacher has asked you to do this. Remember, you are not just memorizing but seeking to retain the Qur’an. Make the learning solid for a lifetime.

   You need an adequate amount of sleep as well as proper nutrition (no more junk food!). Once you recognize the undertaking, visualize the Qur’an as entering into your body as something you consume. Therefore, the energy that is going to fuel your body to memorize Qur’an should be similarly wholesome in nature.

4. Find an in-person teacherWhile there are many online resources today for learning to read and recite Qur’an, the human element remains essential. It is wonderful to benefit from today’s technology by using sites that help you memorize by repeating the same ayahs or apps that allow you to review your lesson wherever you are.However, it is imperative that you have an in-person teacher to oversee, guide, and correct your recitation and memorization. It is very difficult to embark on memorization all by yourself. Moreover, you need someone to listen to your daily lesson to ensure you do not have errors or incorrect memorization. Finally, a teacher or mentor will provide inspiration, motivation, and help you build a plan for each step of your journey.
5. Treat your journey as an ibaadah rather than workIf you treat the act of memorizing the Qur’an as a burden entirely on your own shoulders, you will treat this journey as work. It will be difficult, unsatisfying, and frustrating – after all, this is 611 pages we’re talking about! However, if you treat this journey as ibaadah, or worship, insha’Allah, it will become infinitely easier!

Allah has given us the Quran as a treasure, part of the Al-Kawthar (abundant bounty) He bestowed on the Muslim Ummah. Our Lord has guaranteed for us that the Quran will never change nor will it be lost. Once you have committed yourself to becoming a hafidh Quran, know that Allah will guarantee its outcome to you.

When a stand-up comedian verbalizes his discontent in obscenities, it is very easy for a Muslim to move on. When Louis C.K.’s appearance on the TBS talk show ‘Conan’ echoes something we might hear in a sermon, we take pause.

In his tirade gone viral (with over 5 million views on YouTube), Louis C.K. rants against the long-term psychological effects of the need for cell phones; how the connectedness our smart phones allow us necessarily leads to alienation from the people and events immediately around us. This is an old refrain from parents and elders, but Louis C.K. goes on to argue that mobile technology disconnects us from our inner selves and our souls.

As soon as we feel sadness or emptiness coming our way, we grab our cell phones in order to relieve ourselves from emotion altogether. By giving in to our need for instant fulfillment, we end up denying ourselves the opportunity to feel any real emotion whatsoever. Only when Louis embraced sadness for a lengthy period could he feel the emptiness to his existence, and shortly afterward, the joy of being alive.

The problem Louis C.K. describes is part of our modern reality, and its underlying sentiments apply directly to our Ummah’s spiritual crisis. We pray five times a day, attend Jumu’ah, draw lines separating what is permissible from what is not, yet we still feel empty. We treat our prayers as something to get past because we want to enjoy our dinners. We look for relaxation and emotional relief in Netflix, even though as believers we know that Netflix offers us no true comforts. As we go through the motions of Islam out of practice rather than urgency, we become Mechanical Muslims.

The best of us go through a high-low cycle of spirituality and sometimes, religiosity. Occasionally, through the mercy of Allah, subhanahu wa ta’ala, we experience a spiritual high. This high can come after years of ignoring the deen, or simply after a weekend conference. During a spiritual high, we are zealous in all our forms of prayer, from salah to community service. During our spiritual peak, we find ourselves moved to tears out of shame and love, and full of regret for our struggles during the spiritual lows. Our actions mirror our inner spirituality and good character is easier to uphold.

Unfortunately, spiritual highs are unsustainable, and lows inevitably follow. Oftentimes, after converting, reverting or re-finding Islam, we burn out and don’t have the motivation to engage in acts of worship as enthusiastically as we did a short while earlier.

This cycle of spiritual highs and lows is emotionally exhausting and sometimes traumatic, so it is understandable that after a few ups and downs we attempt to distance ourselves from our beautiful struggle. We disconnect from our Creator, our faith and ourselves by becoming mechanical. We sacrifice the highs so we can avoid the inconvenience of the lows.

As Mechanical Muslims, we convince ourselves that whatever acts of devotion we are performing are sufficient; that we can get by. As we hit our spiritual lows, we comfort and reward ourselves psychologically by saying, “I didn’t go that far, I’m still good”. And as we approach our highs, we begin to believe, “I am already doing the right thing. Why should I push myself to go further?”. In reality, we starve our souls from the solace that exist only in sincere spiritual acts.

Alhamdulillah, we can get out of the high-low cycle without becoming mechanical through sustainable spirituality.

Sustainable spirituality requires greater effort but is a healthier alternative to the high-low cycle. Think of it as trying to achieve a runner’s high: after rigorous training and discipline, a runner’s high unleashes a rush of chemicals that turn the hobby into a passion. And it is easy to lose that runner’s high when not exercising the ability. Likewise, sustained spirituality has its own learning – or discipline – curve. Once past the initial stage, we still have to exert ourselves, but the rush we experience becomes the motivator and reward.

The first step to sustaining our spirituality is to use our God-given rituals to achieve spirituality rather than express the state of our emaan. It is important for us to recognize the difference between the blessings inherent in finding Islam and finding spirituality in the rituals of Islam. As mentioned, during spiritual highs, we are overcome with emotion as we repent in prayer. We need to connect to not just the feeling of repentance, but also the motions of the act of prayer. When we pray our five daily prayers, we need to use them to fulfill their function of resolving our stress, anger and sadness, and achieving contentment, peace, and solace.

If Louis C.K. could feel so much happiness by not reaching for his phone, imagine how great we could feel if we replaced that inner void with a strong connection to Allah subhanahu wa ta’ala!