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Prayer For Mental Well-Being

Answered by Ustadh Farid Dingle

Question: Is there´s a Prayer for mental well-being?

Answer: Bismillahi al Rahman al Rahim.

Dear Questioner,

May Allah give you and your perfect faith and well-being.

I am personally not aware of any specific duas for mental health. However, the following dua for a cure should suffice:

Allahumma, Rabba n-nas Adh-hibi l-bas Wash-fi wa anta sh-Shafi La shifa-a illa shifa-uk Shifa’an la yughadiru saqama

O Allah, Lord of mankind! Take away the harm and cure him. You are the curer. There is no cure save Your cure. [Cure him] such that no sickness remains. [Abu Dawud]

Duas

Well-being in general is something the Prophet (Allah bless him and give him peace) frequently encouraged us to ask for. Sayyidna Abu Bakr once stood upon the pulpit and then started to cry. Then he said, ‘In the first year [of Hijra], the Messenger of Allah (Allah bless him and grant him peace) stood up here and then wet. Then he said, ‘Ask Allah for forgiveness and for well-being, for after certainty, no one is given anything better than well-being.’ ‘ [Tirmidhi]

I think it is pertinent that they both cried before saying these words. Someone struggling with mental health would understand why.

There are specific duas for sadness and depression. For example,

Allahumma, inni a-udhu bika mina l-hammi wa l-hazan Wa l-azji wa l-kasal Wa l-bukhli wa l-jubn Wa dala-i d-dayn Wa ghalabati r-rijal.

O Allah, indeed I ask seek refuge in you from worries and sadness, from inability and laziness, from cheapness and cowardice, from the weight of debt, and from the overbearingness of men. [Bukhari]

There are also duas for protection from decrepitude, which arguably includes senility. For example,

Allahumma inni a-udhu bika mina l-jubni wa a-udhu bika mina l-bukhali Wa a-udhu bika min an uraddu ila ardhali l-umur Wa a-udhu bika min fitnati d-dunya wa adhab l-qabr.

O Allah, indeed I seek refuge in You from cowardice and I seek refuge in You from cheapness, and I seek refuge in You from being returned to old-aged decrepitude, and I seek refuge in You from the trials of This Life and the punishment of the grave.

Giving One’s Matter to Allah

The concept of consigning one’s whole being to Allah Most High comes frequently in the Qur’an and Sunna. Allah Most High quotes the words of the unnamed staunch believer to Pharaoh, ‘And you shall all remember what I’m telling you. I consign my matter to Allah. Allah sees well [Bukhari]

You should also look into mental health treatment, and changing your diet.

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

Sincere Memorization of Quran

Answered by Ustadh Farid Dingle

Question: Is it considered shirk [polytheism] or even being insincere to tell someone that you are going to memorize some of the Quran?

Answer: It is not shirk [polytheism] but could be considered showing off [riya]. You shouldn’t get too tied up in it.

Developing innate sincerity takes time and effort. You should work on that as a universal goal, and not get bogged down with the specifics of what you just said or meant.

Shirk-like Things

There are no such things as Shirk-like things: one either worships something besides Allah or does not. It is very clear.

In your case, you are clearly not worshiping your father or teacher, so there is no question as to whether or not your actions or words constituted shirk.

The hadith that says that ‘Shirk [polytheism] is more hidden among my nation than the crawling of ants over a smooth boulder on a dark night.’ (Hakim) does not mean that every Muslim is accidentally committing shirk every now and then. Rather it is referring to the propensity of people to show off in good deeds. (Sharh Umdat al Ahkam, Ibn Taymiyya)

The Graveness of Showing Off

Showing off in good deeds is a very natural thing. After all, we grow up “showing off” to our parents and teachers trying to please them by doing good things. That said, upon the onset of puberty we are obliged to re-tune our psyches such that the driving force behind all good deeds — indeed deeds as a whole — is Allah Most High alone.

Allah Most High says, ‘And all they were ordered to do was to worship Allah, keeping religion purely for Him, as men by nature upright, and to establish worship and to pay the poor-due. That is true religion.’ (Qur’an, 98:5)

And the Prophet (Allah bless him and give him peace) explained in a lengthy Hadith Qudsi that the very first people for whom judgment will be made on the Day of Rising with be the martyr, the scholar, and the philanthropist who only did their good deeds out ostentation and showing off. All of whom will find their fate in the Hell-Fire. (Muslim)

So ostentation is no small matter.

Being Realistic

That said, completely purity of heart does not come overnight, and it takes work and perseverance. As the Messenger of Allah (Allah bless him and give him peace) said when they complained to him of their late of sincerity, ‘I swear by Him in whose hand is my soul, were you to be forever as you are will me in remembrance [of Allah and the Next Life], why, the very angels would be shaking your hands as you lay in bed or walk down the street! But, O Handhala [the questioner], sometimes [you are one way], and sometimes [you are another]! (Muslim)

This means we cannot expect to be perfect all the time. Rather we should resolve to try to be perfect: ‘But rather aim right, try your best, and “travel” in the morning, in the afternoon, and a little bit at night. Stick to moderation … Stick to moderation, and you will get where you need to be.’ (Bukhari and Muslim)

So we must strive to remove the cancerous diseases that we have in our hearts while bearing in mind that it is not flick-of-a-switch operation. As described by Imam Junayd, ‘Spiritual change [tasawwuf] is a war of attrition with no cease-fire.’ (al Risala al Qushayriyya, Qushayri)

Baby Steps

There are two simple things to ward off ostentation.

The first is to decide on a certain regular system of worship etc., and not change it no matter where you are or whom you are with.

The second is to watch the motives that come to your heart, and whenever you see that you are about to show off, stop yourself and make a new sincere intention to do the action purely for Allah’s sake.

This takes a lot of work, and it helps a lot to keep the company of people who have done this to themselves or are at least working on it too.

For more detail, please see: Imam Nawawi On Fighting The Ego (Nafs)

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

Accidental Mistake

Answered by Abdul-Rahim Reasat

Question: As-salam Alaykum, If someone accidentally consumed alcohol through ignorance such as eating Dijon mustard without knowing it was made with alcohol, do the 40 days apply to them as well? Would it be impermissible for someone to pray behind them?

Answer: Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

I pray you are well.

No, it wouldn’t apply to them; the wording of the hadith about their prayer not being accepted seems to imply that it is referring to a deliberate act.
It would also be permissible for someone to pray behind them; the books of fiqh do not mention not having consumed wine for forty days as a condition of being an imam. (Shurunbulali, Maraqi al Falah).

Mistakes Are Overlooked

The Messenger of Allah, Allah bless him and give him peace, said, “Allah has overlooked for my umma mistakes, forgetfulness, and what they are coerced to do.” (Ibn Majah)

In any case, the hadith about the prayer not being accepted for only applies to someone who does not repent from that deed. The Messenger of Allah, Allah bless him and grant him peace, said, “Whoever drinks wine none of his prayers will be accepted for forty days. If he repents Allah will accept his repentance…” (Tirmidhi).

Also, it’s worth noting that not all types of Dijon mustard have wine in it. Some have vinegar as an ingredient, which is permissible.

May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with erudite scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish, and Shaykh Muhammad Darwish. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic with teachers such as Dr. Ashraf Muneeb, Dr. Salah Abu’l-Hajj, Dr. Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr. Mansur Abu Zina, and others. He was also given licenses of mastery in the science of Qur’anic recital by Shakh Samir Jabir and Shaykh Yahya Qandil. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Playing With A Conch

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalamualaikum, We went to the Bahamas last year and my kids bought a conch and for fun blow into it. Is this haram? My father has told them that the Hindus use it and we should not.

Answer: Wa ‘alaykum assaalam wa rahmatullah wa barakatuh.

I pray you are well.

It is better to discontinue the use of the conch. It is used by Hindus in their religious ceremonies, so it is superior to avoid it.

Imitating the Disbelievers

The Messenger of Allah, Allah bless him and give him peace, said, “Whoever imitates a people he is one of them.” (Abu Dawud). This hadith is intended to dissuade the believers from attempting to imitate disbelievers and the morally corrupt in matters specific to them and their identity. Doing so would be impermissible and sinful.

There is a lot of detail to this topic, but what is relevant here is the issue of the act of worship they do with the conch. It’s clear that your children do not try to imitate the Hindu ritual, but there is a strong association between the conch and the ritual so it is best avoided. (Itr, I’lam al Anam)

May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with erudite scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish, and Shaykh Muhammad Darwish. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic with teachers such as Dr. Ashraf Muneeb, Dr. Salah Abu’l-Hajj, Dr. Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr. Mansur Abu Zina, and others. He was also given licenses of mastery in the science of Qur’anic recital by Shakh Samir Jabir and Shaykh Yahya Qandil. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Company Shares

Answered by Shaykh Abdul-Rahim Reasat

Question: My company has offered me the option to buy company shares. The share price is substantial, so they offer a loan but it is not interest-free. The company will pay the interest portion, and I will have to pay the principal amount of the loan. Is this transaction legal in our deen?

Answer: wa ‘alaykum as-salam wa rahmatullah wa barakatuh.

I pray you are well.

This transaction is impermissible. It’s better that you get an interest-free loan from another source if you wish to make this investment.

Being Far from Allah’s Mercy

The Messenger of Allah, Allah bless him and give him peace, cursed the one who takes interest, the one who gives it, the one who documents the transaction, and the one who is a witness to that transaction; he said, “They are all equal [in sin].” (Muslim) This is a serious matter.

A curse (la’na) is a plea to Allah to distance someone from His mercy. Imagine a time when you are desperately in need of Allah’s mercy, whether in this life or the next, and it doesn’t show? How dire would that situation be?

Find an alternative, pray the istikhara prayer, and pursue it in a halal manner if you feel it is for your ultimate benefit. Otherwise, run a mile, lest Allah’s mercy is even further away from you at your hour of need.

May Allay grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with erudite scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish, and Shaykh Muhammad Darwish. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic with teachers such as Dr. Ashraf Muneeb, Dr. Salah Abu’l-Hajj, Dr. Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr. Mansur Abu Zina, and others. He was also given licenses of mastery in the science of Qur’anic recital by Shakh Samir Jabir and Shaykh Yahya Qandil. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Clarifying Innovations in Islam

Answered by Shaykh Yusuf Weltch

Question: What is blameworthy innovation? Did the Messenger of Allah distinguish between a praiseworthy and blameworthy innovation? What is the proof for reciting specific surahs at the grave, a specific amount of times?

Answer: In the Name of Allah, the Most Merciful and Compassionate

May Allah bless you for your inquiry and your desire to know the sunnah of our beloved Prophet [Allah bless him and give him peace]

Blameworthy innovation is that which is newly introduced to the religion and goes against the Qur’an, Sunnah of the Prophet [may Allah bless him and give him peace], and the consensus of the scholars. This is the innovation of misguidance mentioned by the Prophet. It is considered strictly prohibited (Haram) and one of the grave sins.

This understanding is explained below.

What is Innovation?

The word for innovation in the Arabic language is (بدعة – Bid’ah). Bid’ah, lexically means something newly introduced not based on any previous example. This meaning can be seen in the verse:

(Allah is the) the originator of the heavens and the earth. When He decrees a matter, He only says to it, “Be,” and it is. [al-Baqarah – 117]
But when we discuss the word Bid’ah in the context of the Sacred Law, the Scholars have defined it in the following ways:

Imam al-Shafi’ [may Allah be pleased with him] said, “Bid’ah is two. The praiseworthy bid’ah and the blameworthy bid’ah. Thus that which coincides with the Sunnah is praiseworthy and that which goes against the Sunnah is blameworthy.

Imam al-Bayhaqi relates that Imam al-Shafi’ [may Allah be pleased with them both] also said, “Newly introduced matters are two types: that which was introduced and goes against the Book (i.e. the Qur’an), or the Sunnah, or the consensus of the scholars, then it is an innovation of misguidance; and that which was newly introduced of good which does not go against any of that, then it is not blameworthy

Types of Innovation

This distinguishment between blameworthy and praiseworthy innovations can be clearly understood from the statement of the Prophet [may Allah bless him and give him peace],

The Messenger of Allah [may Allah bless him and give him peace] said, “Whoever initiates, in Islam, a good sunnah (practice), then for him is its reward and the reward of all who practice upon it, after him, without decreasing from their rewards, anything. And whoever initiates, in Islam, an evil sunnah, then for him is its sin and the sin of all who practice, after him, without decreasing from their sins, anything.” [Muslim]

In this context we now can understand what the Prophet [may Allah bless him and give him peace] meant when he said:

Every newly introduce matter is an innovation (bid’ah) and every innovation is misguidance and every misguidance is in the fire. [Ahmad; Tirmidhi]

If we take this narration to its fullest apparent meaning then many aspects of our worldly and religious lives would also be considered innovation (bid’ah). We would have to discard our telephones and computers, remove the lights and carpets from the masjid, no longer drive cars, etc… And if one were to claim that it only refers to innovation in the religion, then they have not taken the apparent meaning of ‘every’.

How to understand primary texts:

Regarding verses of the Qur’an and the body of Prophetic Narrations, we must examine them as a whole. We cannot use one narration and disregard others. All of the aforementioned narrations, when observed together, indicate a distinction between the two types of innovation. That which is blameworthy is, therefore ‘in the fire’. And that which is not blameworthy which would be considered (sunnah hasanah) a good practice, for which one will be rewarded, as mentioned by the Prophet [may Allah bless him].

Examples of praiseworthy innovations

The Companions [may Allah be pleased with them all] introduced matters, both in and after the time of the Prophet. For example:

It is narrated that ‘Umar [may Allah be pleased with him] said, “A man came while the people were in prayer. Once he reached the rows (of prayer) he said, “Allah is most certainly the greatest, much abundant praise is due to Allah, and glory be to Allah morning and evening.’ When the Prophet [may Allah bless him and give him peace] finished the prayer, He said, ‘Who is the one who said those words?’ The man replied, ‘I am, O’ Messenger of Allah, I swear by Allah, I only intended good by them.’ He said, ‘I surely have seen the doors of the heavens open for them.’” Ibn ‘Umar [may Allah be pleased with them] said, “Since the day I heard them, I haven’t left them.” [Sahih Muslim]

It is narrated the Rifa’ah bin Raaf’i [may Allah be pleased with him] said, “We were once praying behind the Prophet [may Allah bless him and give him peace] and when he raised his head from the bowing position (ruk’u), he said, ‘Allah hears the one who praises Him.’ A man from behind us said, ‘O’ our Lord for You is all praise, abundant, blessed, and pure praise.’ When finishing the prayer He (i.e. the Prophet) said, ‘Who is the one who spoke?’ He (the man) said, ‘I did.’ He said, ‘I have seen some thirty angels racing to see which of them can write it down.’” [al-Bukhari]

In these two of many, many examples, it is clear how the Companions [may Allah be pleased with them] understood innovation. Other examples are:

Gathering the Qur’an into one book
Taraweeh Prayer behind an Imam
Islamic Seminaries
Recordings of Qur’anic Recitation
Books of Islamic Law
The Science of Hadith

And this list goes on…

Allah, Most High, says in the Qur’an:

…and whatever the Messenger gives you, take it, and whatever he prohibits you from, then desist. And fear Allah. Verily Allah is severe in punishment. [Qur’an: 59.7]

Allah, Most High, never said, ‘whatever the Messenger did not do, then refrain.’ Our Mother ‘Aisha [may Allah be pleased with her] relates that the Messenger of Allah [may Allah bless him and give him peace] said, “Whoever introduces into this affair of ours (i.e. Islam) that which is not of it, then it is rejected.’

This narration clearly indicates that there will be matters introduced that are of the religion and thus not rejected.

Qur’anic Recitation at the Cemetery

Reciting Qur’an at the grave of the deceased is a practice rooted in the Prophetic Sunnah and practiced by the righteous since the time of the Companions [may Allah be pleased with them] till present-day.

Specifying amounts of recitation

As for stipulating a specific amount of any particular surah or verse other than what is narrated in the Prophetic Hadith, then there is nothing wrong with this. As long as one doesn’t deem such an amount to be obligatory or force others to do that amount, no more, no less, it is permissible and not an innovation.

It is narrated by M’aqil bin Yasaar [may Allah be pleased with him] that the Prophet said, “YaSeen is the heart of the Qur’an, no one recites it, seeking Allah and the final abode, except that Allah forgives him. Recite it over your deceased.” [Abu Dawud]

Note: The word deceased here is literal. The metaphorical meaning of ‘those on the verge of death’ is not taken. This is because to leave the literal meaning for a metaphorical interpretation would necessitate a legal reason to do so, which is not found.

Al-Hafiz al-Suyuti [may Allah be pleased with them] mentioned, “Whoever enters the cemetery, then recites al-Fatihah, al-Takaathur, and al-Ikhlaas, then says, ‘I give the reward of what I recited of Your speech to the people of the graves, from the believing men and women, they will be intercessors for him on the Day of Rising.” [al-Qawaa’id]

Al-Nasaai narrates, as well as al-Raaf’i in his (Tarikh) and Abu Muhammad al-Samaqandi in his (Fada’il of Surah al-Ikhlas), the narration of ‘Ali [may Allah be pleased with him], that he said, “Whoever passes by a graveyard and recites ‘Say! He Allah is one.’ 11 times then gifts the reward of it to the deceased, he is rewarded according to the number of the deceased.”

Lastly, it must be noted, that even though some of the narrations related to this topic are of weaker transmission than others, that does not mean they cannot be acted upon. Many scholars have considered it permissible to act upon weak transmissions. Some have said that the permissibility is absolute and others have stipulated conditions. Either way, it falls under a matter of difference of opinion amongst authentic scholarship, and differences of opinion when they come from the authorized scholarship are respected.

May Allah bless you and Allah Knows Best

[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences.

Should I Advise My Sister To Get Back With Her Boyfriend?

Answered by Ustadh Farid Dingle

Question: Should I advise my Muslim sister to get back with her boyfriend for the sake of their daughter?

Answer: In the Name of Allah, Most Merciful and Compassionate

Dear questioner,

There is quite a lot in your question, so I will try to tackle it from a few different angles.

In summary, though, do get involved with your sister’s life, and be there for her wherever she is in her religious life, but make sure she knows that she can only continue her relationship with her ex-boyfriend in an Islamic marriage.

Mending together

Your sisters need you. And you need them. Mending, both emotionally and psychologically, takes time, but one of the greatest catalysts is family support.

The modern, almost designed breakup of the family unit is itself a cause of weakened emotional strength — a strength that we all rely on as an immunity to the ‘flings and arrows’ of the chaos of This World (Dunya). Sometimes circumstances force us to separate ourselves from our immediate kith and kin, but we always need to work to rebuild these ties for immediate benefit in This World, and our benefit in the next. So keep in contact with them, and help them through their religious confusion, because you too need them in your life.

Family ties are so important in Islam that Allah Most High equated it in the Quran with turning away from Islam:

‘And might it well be the case that, if you turned away, you will spread corruption on earth and violently sever your ties of relationship? [47:22]

It has also come in a Hadith Qudsi that the womb (the symbol of family ties) stood up before Allah and said, ‘Here I am seeking refuge from being cut off!’ At this Allah responded saying, ‘Yes, [I grant you that]. Will you be content if I keep closing whomsoever keeps you close, and cut off whomsoever cuts you off?’ To which she replied in the affirmative. [Bukhari and Muslim]

So in this vein, it would probably be a good idea to reach out to your brother too, even if he is in another country, and to parents too eventually. All of this is part of the healing process, and all of this is part of the completion of our faith.

The Letter of the Law

Before we proceed to the specifics of what to do in this scenario, we need to get our bearings on what the Sacred Law says about your sister’s relationship and her daughter.

You and I both know that an extramarital relationship between a man and woman is not halal, and that means that Allah hates it and will not make it bear fruits of happiness in the long run. For this reason, the Sacred Law does not recognize the legitimacy of fatherhood outside the fold of marriage: the Prophet (Allah bless him and grant him peace) said, ‘The child is the bed’s [i.e. the mother’s], and the fornicator gets the stone.’ [Muslim] This hadith tells us that is not an issue of biological paternity, rather than only the mother is considered the mother in Allah’s eyes, and the biological father who was not married to the woman has no relationship to either one: he is not the child’s father. This is important to know and recognize, even if the law of the land states otherwise. It means that the daughter will never inherit from the biological father, and is not considered his mahram.

It is also worth noting that as we all know, a Muslim woman cannot marry a non-Muslim man. The only way that your sister and her former partner could get back together again would be by him becoming Muslim, and then the two getting married. This marriage would also make him the daughter’s mahram.

Trying your best

Now you are probably sitting there reading this and thinking to yourself that this is all well and good, but your sister does not look at things like this at this particular point in her life. Right now, she is trying to survive physically, financially, and emotionally as a single mother. From her current point of view, she is probably torn between love and hate, and toying with the idea of getting back with someone who has a vested interest in her and her (and his) daughter.

Given the situation, you really just have to try your best to realize the least amount of harm on all levels. What if she does go back to him and becomes Muslim? What if he doesn’t become Muslim? What if she doesn’t and just ends up a single mother? What if she just gets another boyfriend?

These are all possibilities that you have to factor in. So just be there for her in these decisions and turn her towards the most god-fearing choices she can actually make at this time in her life.

One of the scholars of the past said, ‘He who guides you to the This World has cheated you; he who guides you to doing acts of worship has tired you out, but he who guides to Allah Himself has given genuine advice.’ This is what she needs right now: a comprehensive will to turn to Allah that will translate into a genuine resolve to abide by His rules.

The golden principle is that Allah is running the show and that whenever we show genuine remorse and willingness to change, He opens solves things for us in unfathomable ways. This entails that we all decide to abide by the Sacred Law, leave the haram in our lives, and strive to perform what is incumbent upon us.

Allah Most High says, ‘Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light.’ [2: 257]

We ask Allah to takes us all out of the darkness and into His light. Amen.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

Servanthood and Submission

Answered by Shaykh Jamir Meah

Question: What is the real meaning of servanthood [ubudiyya] and what is the authentic book I need to read to know more about submission?

Answer: Wa’alaykum Assalam. Thank you for your question.

Submitting to Allah Most High and being pleased with Allah are two necessary sides of faith. One realizes one’s slavehood by realizing one’s absolute neediness of Allah Most High, and recognizing that one’s works, or the acts of others, are only through the Will and Power of Allah.

Islam enters into every aspect of one’s life, inward and outward. One submits to Allah Most High through first following His commands and avoiding His prohibitions, and then increasing and cementing one’s submission through voluntary works and remembering Him at all times. Being grateful in word and deed towards Allah is a sure sign of slavehood. Contemplation on the world around one, including oneself, is part of the process of increasing in faith and knowing one’s Lord.

When the heart and limbs submit in this way, one maintains a balance of hope and fear. One seeks motivation through Him alone, and because such a person experiences love in his heart, he has mercy towards others in creation, following the way of the Prophet (peace and blessing be upon him). In this state being pleased with Allah Most High naturally ensues.

The best book to read to increase one’s slavehood is the Quran, contemplating on its meaning. One should also read the Sirah of the blessed Prophet (peace and blessing be upon him). Following this, one may read the works of Imam al Ghazali and Imam al Haddad.

Please also refer to:

Slavehood to Allah and How We Look at Creation and People

Ubudiyya or True Kingship

Lastly, do not have doubts and misgivings about your relationship with Allah Most High. Such doubts are the work of the devil, who wants to severe your relationship with Him by constantly doubting your sincerity and works. Brush these thoughts aside and continue remembering Allah Most high whenever you can and do what you can in His way. We intend and we act and ask Allah to accept it from us, the rest we leave to Allah.

Warmest salams,

[Shaykh] Jamir Meah

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Jamir Meah grew up in Hampstead, London. In 2007, he traveled to Tarim, Yemen, where he spent nine years studying the Islamic sciences on a one-to-one basis under the foremost scholars of the Ribaat, Tarim, with a main specialization and focus on Shafi’i fiqh. In early 2016, he moved to Amman, Jordan, where he continues advanced studies in a range of Islamic sciences, as well as teaching. Jamir is a qualified homeopath.

Best Order To Study The Step One Courses

Answer by Shaykh Abdul-Rahim Reasat

Question: What is the best order to study the step-one courses?

Answer: Wa ‘alaykum as-salam wa rahmatullah wa barakatuh

I pray you are well.

The step one courses are best studied in the following order:

1. Absolute Essentials of Islam (Hanafi or Shafi’i)

2. What Muslims Believe and Why: Dardir’s Kharida al-Bahiyya

3. How Islam Works: What is Religion, and How It Is Preserved, Transmitted, and Interpreted

4. On Worship (Purification, Prayer, Fasting, Zakat, and Hajj) – Hanafi, or Shafi’i

5. On Spirituality: Living the Sunna, Leaving Sin, and Acquiring Good Character: Ghazali’s Beginning of Guidance

6. Living Right: Halal and Haram and Living Prophetic Excellence (Hanafi or Shafi’i).

7. On Spirituality: Living the Sunna, Leaving Sin, and Acquiring Good Character: Ghazali’s Beginning of Guidance

The supplementary, self-study courses can be taken in any order. Whatever works best for you.

We only provide these courses in English, but you are welcome to study them elsewhere in Arabic if you have the opportunity. We also have a number of courses in Arabic in our Arabiyya catalog.

For spirituality, in addition to the courses in this step, there are a number of courses in our On-Demand library. Please consult those. You ask to contact your course instructor for more information.

I hope that helps. May Allah bless you with the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with erudite scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish, and Shaykh Muhammad Darwish. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic with teachers such as Dr. Ashraf Muneeb, Dr. Salah Abu’l-Hajj, Dr. Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr. Mansur Abu Zina, and others. He was also given licenses of mastery in the science of Qur’anic recital by Shakh Samir Jabir and Shaykh Yahya Qandil. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Taking A Non Muslim As A Role Model

Answered by Shaykh Abdul-Rahim Reasat

Question: Is it permissible to admire and take non-Muslim as a role model for their humility and good qualities without wanting anything to do with their disbelief?

Answer: Wa ‘alaykum assalam wa rahmatullah wa barkatuh

I pray you are well.

Yes, this admiration of good conduct and character is permissible. The Messenger of Allah said, “Clearly, I have only been sent to complete righteous character.” (Ahmad). This hadith indicates that other nations have good character, but its pinnacle is found in the teachings of Islam.

Follow the Messenger of Allah

Allah told us the He sent us the Messenger of Allah, Allah bless him and give him peace, as an excellent role model for us to follow: “Indeed there is for you, in the Messenger of Allah, an excellent exemplar…” (33:21). Make him the person who you emulate, you’ll never be let down.

From amongst the living, there are many righteous people and scholars who embody some aspects of his perfect conduct. No one can embody it all besides him, Allah bless him and give him peace. This is safer, as they are likely to uplift and inspire you in every way. More than someone who does not know or embody the sunna can.

Islam recognizes the virtue of individuals, Muslims, and non-Muslims alike. The Messenger of Allah, Allah bless him and give him peace, honored the daughter of Hatim al Tayyi’, a man is known for his great generosity, simply because his father was an honorable man.

A sounder approach is to pray for those non-Muslims within whom we recognize virtue. Ask Allah to guide them to Islam, and they’ll have the virtue of iman to add to their list.

May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with erudite scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish, and Shaykh Muhammad Darwish. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic with teachers such as Dr. Ashraf Muneeb, Dr. Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr. Mansur Abu Zina, and others. He was also given licenses of mastery in the science of Qur’anic recital by Shakh Samir Jabir and Shaykh Yahya Qandil. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic sciences, tafsir, Arabic grammar, and Arabic eloquence.