Ten Ways to Benefit for Menstruating Women in Ramadan

Dread your period during the blessed month of Ramadan? Feel like you’re missing out on all the worship? Nour Merza gives women ten practical ways to spiritually benefit from this blessed month.

Every Ramadan, most women will have about a week in which they are unable to join in the major religious practices of the holy month: fasting and praying. When their menstrual period begins many women find that their level of engagement with the high spiritual atmosphere of the month drops. The same goes for those whose postnatal bleeding coincides with Ramadan. For many of these women, frustration and a sense of lacking spirituality sets in. This, however, shouldn’t be the case.

Menstruation, postnatal bleeding, and other uniquely feminine concerns are all part of Allah’s creation, which He created in perfect wisdom. They are not a punishment for women wanting to draw near their Lord. They are just part of the special package of blessings, opportunities, and challenges that Allaj has given uniquely to women. To refrain from ritual prayer (the salat) and ritual fasting (the sawm) during this time is actually considered a form of worship, and, if done with the intention of obeying Allah, it earns women good deeds.

In order to take full advantage of the blessed month of Ramadan, however, menstruating women and those with postnatal bleeding can do more than refraining from ritual prayer and ritual fasting to draw near Allah. Below are ten ways that women unable to fast can boost their spirituality during this special month.

1. Increase the Remembrance of Allah

In the Hanafi school, it is recommended for menstruating women to make wudu, wear their prayer clothes, and sit on their prayer mat while doing dhikr during the time they would normally be praying. This would be especially good to do in Ramadan, a time of special focus on worship. In addition to the adhkar that are well-known sunnas – such as subhan Allah, alhamdulliLlah and Allahu akbar. If you have a litany from a shaykh and are allowed to repeat it more than once a day, try to do it twice or three times for increased blessings. Dhikr has a special way of touching the heart, and by invoking Allah’s names whenever you can during this unique month you create the space, insha Allah, for beautiful spiritual openings. See: The Effects of Various Dhikr – Habib Ahmad Mashhur al-Haddad

2. Increase Supplication 

Supplication (dua) is something we do very little of these days, but speaking directly to your Lord is one of the most intimate ways to connect with Him. The beauty of supplication is that you can make it in any place or time. Take this opportunity to ask your Lord for all that you need in your life, and to draw near Him through either repeating the beautiful supplications of the Prophet, Allah bless him and give him peace, or reaching out to Allah with your own unique words. See: Ten Powerful Duas That Will Change Your Life

3. Feed Others

Whether it be your family, neighbors, community members, or the poor, use the time you are not fasting to make meals that fill the stomachs and souls of those around you. Recite the peace and blessings  (salawat) on the Prophet, peace and blessings be upon him, while making the food, as this imbues the food with spiritual benefit as well. Consider sponsoring iftar at your local mosque one evening with some other women who are in your situation, or volunteering at a local soup kitchen. 

4. Gain Islamic Knowledge

Use the extra time and energy you have from not fasting and praying to increase your knowledge of the faith. Listen to scholars discussing timely issues on our SeekersGuidance podcasts, form a small circle of non-fasting women who can commit to reading a book on Islam and discuss it together, or take some time to read articles on the religion from trusted online sources, such as Shaykh Hamza Yusuf’s blog or Shaykh Abdal Hakim Murad’s article collection at See also: Importance of Intention in Seeking Knowledge.

5. Increase your Charity

We are surrounded by countless blessings, so make sure to spread those blessings in the month of Ramadan. Give money to a good cause, such as supporting Syrian refugees, helping a local poor family with school fees, or supporting students of Islamic knowledge through SeekersGuidance. In a very busy world, we may have little opportunity to give our time to help others in charity – giving money takes minimal time, but brings great benefit. See: Eligible Zakat Recipients, Giving Locally vs. Abroad, Charity to a Mosque, and Proper Handling of Donations.

6. Make Your Responsibilities a Form of Worship

Sometimes, women are overwhelmed by the responsibilities of the home and young children, and cannot make time to do things like study or sponsor an iftar. In these circumstances, renew your intention regarding your role as a mother and a wife. See these demanding and time-consuming roles for what they are: responsibilities that you are fulfilling to please Allah, which makes them a type of worship. Ask Allah to accept all your work as worship, and approach all that you do in this way. This will make even the most mundane of tasks, such as changing another diaper, cleaning up another spilled cup of apple juice, or making yet another dinner a way for you to gain the pleasure of your Lord. See: Balancing Worship and Caring for a New Child.

7. Listen to the Quran

Although the Hanafi school holds that women cannot touch the mushaf or recite the Qur’an while experiencing menses or postpartum bleeding, they are able to listen to the recitation of the Qur’an. Doing so offers much benefit in a month that has such a heavy emphasis on reciting the book. You can take special time out of your day to listen to it, such as while children are napping, or you can listen to it while in the midst of cooking or cleaning the house. See also: Listening to Qur’an While Occupied With Other Tasks

8. Increase Repentance

Ramadan is an excellent time to increase repentance to Allah. Use moments when others are praying or breaking their fast to ask Allah to forgive you and your loved ones and to keep you from returning to sin. All we have is a gift from Allah, so even forgetting that for a moment is a deed worth asking forgiveness from. Know that Allah is the Forgiving, and trust that, as our scholars have said, the moment you ask for forgiveness you are truly forgiven. See also: Damaged Inner State? Imam Ghazali on Repentance

9. Babysit to Help Mothers Worship

Mothers with young children often find it difficult to go to the mosque because they worry that their kids will disturb others who are praying. Since you don’t need to be at the mosque, volunteer a night or two (or more) to babysit the children of a young mother who would love to go pray tarawih. If you have young children of your own, you can tell the mother to bring her kids to your house before the prayer. By helping this woman worship, you will gain the same good deeds she gets from going to that prayer. See: I Love Being A Woman.

10. Spread Love and Light

Use the extra time and energy you have to share the joys of Ramadan and Eid with your non-Muslim friends, peers, and neighbors. Invite a work colleague for an iftar, make a special Ramadan dish and give it to a neighbor, or take time to make special cookies or gift bags for peers at the office or in school to hand out during Eid. By sharing these happy moments with friends and colleagues in the non-Muslim community, you counter the negative narratives about Islam in the media. More than that, however, you become someone who creates bonds in an increasingly isolated world, reflecting the beauty of the Prophetic light to all those around you. See: How Can Muslims Become More Effective Community Members?


Ramadan 2020 Reminders | Episode 3: The Cycle of Sin and Repenting – Imam Yama Niazi


Sin, repent. Sin, repent. For some of us, the cycle never seems to end. Is there a way out? Imam Yama offers some perspective and shows the light at the end of the tunnel.

SeekersGuidance: The Global Islamic Seminary offers structured learning and inspiring religious guidance, completely free. We also offer over a dozen classes with scholars from around the world streamed live this Ramadan. View the full schedule and tune in daily at
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Ten Ways to Prepare for Ramadan From Now

With Ramadan just around the corner, many of us are looking for ways to make sure that this will be the year we change, writes Nour Merza. With this in mind, here are ten ways to prepare yourself for Ramadan.

1. Make the right intention

Beginning right now, make an intention that this Ramadan will be a time of great spiritual effort and sincerity. To help turn that intention into reality, make checklists of both daily goals for Ramadan (read a section of Quran or a beneficial lecture every day, etc.) and goals for the overall month (visit a home for the elderly, invite two non-Muslim friends for a chance to experience iftar, etc.).

See What Is the Intention” in The Complete Guide to Fasting

2. Prepare your body

Make sure you are up to par physically by adjusting the amount and quality of your food intake. Start by eliminating snacks and have smaller meals in the weeks leading up to Ramadan. Also reduce your caffeine intake so that the lack of your morning coffee or afternoon tea doesn’t debilitate you in the first few days of the holy month. Of course, if you’re fasting during the month of Sha’baan, you’re halfway there.

See: Ramadan Detox for a Healthy Ramadan – Dr. Rehan Zaidi of MysticMedicine

3. Review all medical situations before Ramadan

Make sure to get your medical business in order before Ramadan arrives. If you suffer from a particular illness, check with a doctor, preferably one who understands the importance of fasting, on whether fasting is a reasonable option for you. If you are taking medication, ask your doctor if you can take your doses during non-fasting hours instead of during the day. Also, check if there are options to take your medication via injection instead of orally, as in the Hanafi school injections do not break your fast.

See: When Does an Illness Allow One To Break The Fast?

4. Observe voluntary fasts

Voluntary (nafl) fasts are a great way to help prepare the mind, body and soul for Ramadan. If you can do it, follow the Prophetic sunna and fast the month of Shaaban, which comes just before Ramadan. If that proves too difficult, try to implement some of these other sunnas: fasting on Mondays and Thursdays, or fasting on the ‘white days’ of each Islamic month: the 13th, 14th and 15th.

See: Should I Fast on the White Days or Mondays and Thursdays?, and Merits of Sha’ban Muwasala

5. Increase Quran recitation

Many people aim to do a complete reading of the Quran at least once during Ramadan. If you don’t have a habit of reading the Quran daily, take this as an opportunity to incorporate that habit into your life. This will enable you to read longer sections of the book during Ramadan. Even if doing a complete reading of the Quran during Ramadan is too difficult, making a habit of reading one page or even a few verses a day will bring many blessings during the holy month and afterwards, as the Prophet (pbuh) said: “The most beloved of actions to Allah are the most consistent ones, even if in little amount.”

See: Our Relationship with the Quran – Mufti Muhammad ibn Adam al-Kawthari

6. Perform extra prayers

prepare for Ramadan

Credits: Ccarlstead

If you have no missed obligatory prayers to make up, start to pray voluntary sunna prayers to prepare yourself for the extra prayers that take place in Ramadan. If you do have missed obligatory prayers, use the time you would give to the sunna prayers to make some of them up. Don’t feel that you are missing out on the opportunity to do voluntary sunnas, because God says in the famous Hadith Jibreel, “My servant draws near to Me by nothing more beloved to Me than that which I have made obligatory on him.”

See: Informative to Transformative: How to Upgrade Your Prayer, and Praying the Confirmed Sunnas with Make-Ups: I Feel Overwhelmed.

7. Give charity

Use the weeks leading up to Ramadan to increase your acts of charity, be that in the form of giving money to needy people or worthy causes. These could be anything from sponsoring a Syrian refugee family, to  supporting scholars and students of sacred knowledge through SeekersGuidance’s #SpreadLight campaign. Giving charity is a way to purify your wealth, and you can enter the month of Ramadan in a greater state of purity. It also opens doors for great good in your life, for the Prophet (pbuh) has told us, “Allah says, ‘Spend, O son of Adam, you will also be spent on.’”

See: How Much Should I Give in Charity?

8. Engage in service (khidma)

Spend some time before Ramadan to find a local charity or community service opportunity to work with, whether it be in an Islamic environment or in the wider community. If you begin well before Ramadan starts, you will adjust to the environment before you begin fasting, so that you can explain to co-workers  why you can’t join them for a coffee break or a meal.

See: The Roots of Fruitful Service and Seven Counsels for Successful Service and Activism – Advice from Shaykh Faraz Rabbani

9. Focus on your character

Imam al-Ghazali discusses the inner dimensions of the fast in his Revival of the Religious Sciences , which you can observe before Ramadan arrives. He mentioned that one must learn to fast with all the limbs, from all that harms the heart. You can, for example, avoid certain television shows to keep the eyes from seeing nudity, leave particular conversations to keep the ears from hearing foul language, and control the ego to keep the tongue from argument or backbiting. The inner fast is among the most important aspects of fasting Ramadan and is often more difficult than the physical fast from food, water and sexual relations, so the earlier you begin to practice this, the better.

See: The Inner Dimensions of Fasting – Imam Abu Hamid al-Ghazali

10. Organize your life to minimize waste, overconsumption and the ills that come with this

One of the major concerns about how Muslims practice Ramadan today is the high level of overconsumption and waste that takes place during the holy month – a reality which is completely antithetical to the Prophetic tradition. Imam Zaid Shakir and others have spoken about ‘greening’ Ramadan as practiced today in the Muslim community, while Shaykh Abdal Hakim Murad has suggested that Muslims use Ramadan to support ethical, fairtrade companies.

prepare for Ramadan

Credits: Mathew Paul Argall

Imam Zaid’s mosque in Oakland, California offers a great model for doing this. With a little bit of extra organization and commitment, communal iftars are served on borrowed crockery and silverware (from friends, neighbors or a local Muslim restaurant) instead of their disposable variation. Washable handclothes are used instead of paper towels. The amount of trash saved by these actions – especially over the course of the month – is enormous, and embodies the Prophetic example of being, as the Quran describes, “a mercy to all the worlds.” See: Global Warming and Wasterfulness

Written by Nour Merza. Cover photo by Oliver Hegenbarth.

Our Lady Fatima al Zahra

Sister Nurulain Wolhuter has written a moving, concise, and loving portrait in praise of our Lady Fatima al Zahra, highlighting her flawless and noble character.

She is Fatima al Batul, al Zahra, the radiant Lady of Paradise, the daughter of the Beloved, Allah bless him and give him peace. She is the mother of the prophetic progeny, Allah be pleased with her. She is also called al Siddiqa, the truthful; al Tahira, the pure; and al Zakiyya, the flawless.

She has become my mother, due to the love between her and the followers of her beloved father. Through her I have come to know him more intimately, and to strive to tread his path more faithfully, Allah bless him and give him peace. Encountering her changed my life from one dominated by worldly things to one focused on the hereafter. Her way is a sword of protection and a rope of victory. It is my bastion in times of difficulty and my strength in times of need.

The Essence of the Sunna

She is our role-model as Muslim women. Our beloved Prophet said: “Fatima is part of me. So whoever angers her, angers me.” (Bukhari) Al Habib Muhammad al Saqqaf says this means Fatima is a piece of the Prophet, Allah bless him and give him peace, not separate from him. So, if a Muslim woman emulates Fatima, she is emulating “the essence of the Sunnah” of Allah’s Messenger. (Our Liege Lady Fatimah the Resplendent)

Our lady Fatima was known for her utmost modesty. She covered herself completely. Her outer clothes were the abaya, a loose long dress; the khimar, a garment covering the head and upper body; and the niqab, a face veil. She always wore black. On the day of judgment she will receive the highest of commendations for her modesty.

It is narrated that our master Ali, Allah be pleased with him, said he heard the Prophet, Allah bless him and give him peace, say that on the day of judgment an announcer will call upon the people to lower their gazes until Fatima has passed. (Hakim)

Worldly Matters Were Meaningless to Her

However, our lady was also the bearer of other noble attributes, such as asceticism and generosity, to which men, as well as women, should aspire. Fatima is called al Batul because she was devoted to worship, and this to the extent that all worldly matters were meaningless to her. She lived in the simplest of houses, with the barest of essentials.

Her bed was a thin mat and her only covering was a short blanket that, if it covered her feet, left her upper body open and, if it covered her upper body, left her feet exposed. Her beloved father, Allah bless him and give him peace, encouraged her to abstain from worldly things. Once he refused to enter her house because he saw a colorful decorated curtain on her door, saying “I am not interested in worldly things.” Fatima immediately dispensed with it. (Bukhari)

Our lady Fatima was generous to the point of self-sacrifice. She and her family once fasted for three days, breaking their fast on water, because they gave the only food they had to the needy. Allah Most High praised this nobility of spirit in the holy Qur’an:

They fulfill their vows. They fear a day of widespread woes. They give food to the poor, the orphan, and the captive, though they love it themselves, saying, ‘We feed you for the sake of God alone: We seek neither recompense nor thanks from you. We fear the Day of our Lord – a woefully grim Day. (Sura al Insan 76:7-10)

So our lady Fatima is truly a part of her beloved father. She has bequeathed us the best, and most faithful, way of following him, Allah bless him and give him peace. May Allah grant us the grace to emulate even the smallest part of her pure and flawless way.

Sura al Kahf: Dhul Qarnayn and Tawfiq – Shaykh Walead Mosaad

Shaykh Walead explains the story of Dhul Qarnayn and highlights the key lessons and significant themes from which we can learn.

The last parable in Sura al Kahf talks about Dhul Qarnayn.

وَيَسْأَلُونَكَ عَن ذِي الْقَرْنَيْنِ ۖ قُلْ سَأَتْلُو عَلَيْكُم مِّنْهُ ذِكْرًا

They ask you concerning Dhul Qarnayn. Say: “I shall recite to you remembrance of him.” (Sura al Kahf 18:83)

Dhul Qarnayn was someone who was given power and sulta (lordship) and he presided over the East and the West. That caused many of the scholars to conclude there was no person history who was actually able to do that – if indeed it was a man – except for someone like Alexander the Great.

Again, it’s not a not a tenant of faith that it was Alexander the Great. We just know that he is referred to as Dhul Qarnayn in the Qur’an. Different reasons are given as to why he was called that. The word qarn actually means horn. One narration is that he had two or four braids of hair that looked like two horns, and that’s why he was given that name.

The Rank of Dhul Qarnayn

Some say that when he goes between East and West there is symbolically one horn in the East and one in the West. Most of the narrations say that he was not a prophet, even though some mentioned he could have been. He was a good man either way and he was more like a king than a prophet.

Or he could have been a prophet-king in much the same way that Sulayman, peace be upon him, was. But again, it’s the moral of the story that we{re looking at rather than the details of it.

إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا

We made him strong in the land and given him the means to all things [he wishes to achieve]. (Sura al Kahf 18:84)

The Firmness of His Belief

Allah uses the term: tamkin. It is one of those things that is not necessarily good, not necessarily bad. It’s like wealth. It means having the ability and the power to pretty much achieve anything that you want to. That can be a blessing and that can be a curse. If it is used in the right way it is a blessing. If it is used in the wrong way it is a curse.

To have that level of power and sulta to just move your finger and people run and ask you what you want could be a power or a blessing or it could be a curse. But this is what Dhul Qarnayn was given.

فَأَتْبَعَ سَبَبًا

And he took to the road. (Sura al Kahf 18:85)

حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا ۗ قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّا أَن تُعَذِّبَ وَإِمَّا أَن تَتَّخِذَ فِيهِمْ حُسْنًا

Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhul Qarnayn! Either punish or show them kindness. (Sura al Kahf 18:86)

In other words, if you’re going to conquer these people either deal with them with kindness or deal with them by punishing them if they don’t submit. Obviously back then we’re talking about a different understanding of relationships between people and how things will run.

Remember we’re not talking about the Sharia of the Prophet, blessings and peace be upon him. Rather, we’re talking about something that precedes it by a millennium, if not more.

قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُّكْرًا

He said: As for him who does wrong, we shall punish him, and then he will be brought back unto his Lord, Who will punish him with awful punishment! (Sura al Kahf 18:87)

وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا

But as for him who believes and do right, good will be his reward, and We shall speak unto him a mild command. (Sura al Kahf 18:88)

ثُمَّ أَتْبَعَ سَبَبًا

And he took to the road. (Sura al Kahf 18:89)

حَتَّىٰ إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا

Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom. (Sura al Kahf 18:90)

The Peoples of East and West

It is said that he ran into these people and then he moves on. Alexander the great crossed from east to west and that everything including sunrise and sunset was under the salta: under the power of Dhul Qarnayn.

The first people he reached was were more advanced. They had homes, rooms, and roofs over their heads. And their way of life was relatively easy.

The second group of people he reached at the rising place of the Sun – in other words, the East – were a people who had no permanent shelter, but were perhaps nomads.

Much in the same way that the Arabs of the Arabian Peninsula were nomads in many parts of the peninsula, whereas in Mecca and in Medina they were sedentary.

كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا

So (it was). And We knew all concerning him. (Sura al Kahf 18:91)

ثُمَّ أَتْبَعَ سَبَبًا

And he took to the road. (Sura al Kahf 18:92)

That is, he left again or he took further means.

حَتَّىٰ إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلً

Till, when he came between the two mountains, he found upon their near side a folk that scarce could understand a word. (Sura al Kahf 18:93)

The People of the Valley

The word al saddayn means something that blocks, but in this particular context it means the two mountains: a valley, essentially. The mountains were so close together that you can actually build a dam or build like a gate to protect the area between the two mountains.

He came upon these people and they couldn’t understand one another because their languages were mutually unintelligible. They spoke no common language. They had to resort to sign language and hands and writing in the sand and so on.

قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّ

They said: O Dhul Qarnayn! Gog and Magog are spoiling the land. So may we pay you tribute on condition that you set a barrier between us and them? (Sura al Kahf 18:94)

These are the same tribes of the people of the hour. We don’t know exactly who they are. They are said to originate somewhere in the Far East, from the Mongolian steppes or wherever it might be.

They are conquerors, but they do it in a way where they they destroy people. So these people offer to pay some type of tribute on the condition that Dhul Qarnayn set a barrier between them and Gog and Magog.

قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا

He said: That wherein my Lord has established for me is better [than your tribute]. But help me with strength [of men in your numbers] and I will set between you and them a barrier. (Sura al Kahf 18:95)

آتُونِي زُبَرَ الْحَدِيدِ ۖ حَتَّىٰ إِذَا سَاوَىٰ بَيْنَ الصَّدَفَيْنِ قَالَ انفُخُوا ۖ حَتَّىٰ إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا

Give me pieces of iron – till, when he had leveled up [the gap] between the cliffs, he said: Blow! – till, when he had made it a fire, he said: Bring me molten copper to pour thereon. (Sura al Kahf 18:96)

فَمَا اسْطَاعُوا أَن يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا

And [Gog and Magog] were not able to surmount it, nor could they pierce [it]. (Sura al Kahf 18:97)

قَالَ هَـٰذَا رَحْمَةٌ مِّن رَّبِّي ۖ فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ ۖ وَكَانَ وَعْدُ رَبِّي حَقًّا

He said: This is a mercy from my Lord; but when the promise of my Lord cometh to pass, He will turn it to dust, for the promise of my Lord is true. (Sura al Kahf 18:98)

وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ ۖ وَنُفِخَ فِي الصُّورِ فَجَمَعْنَاهُمْ جَمْعًا

And on that day we shall let some of them surge against others, and the Trumpet will be blown. Then We shall gather them together in one gathering. (Sura al Kahf 18:99)

The Tawfiq of Dhul Qarnayn

He built a wall like any other wall. They couldn’t get over it. In other words, they tried. And nor could they pierce it. Nor could they scale it. It was too high.

Notice the difference between how Dhul Qarnayn views this work, and how the one with the two gardens, viewed his. The latter said: “This is for me and it will never go away. I don’t think I’d find anything better.” And he put no effort into it or very little effort.

Now look at this. This is a completely man-made structure. It’s not like the garden that had the river flowing in between and things were just happening so easily. It took a lot of labor.One would think that it probably took months if not longer to build this wall.

Nevertheless, Dhul Qarnayn says: This is a mercy from Allah, but if the promise of my Lord comes to pass on that day when everything will be destroyed it will be destroyed. I was just a tool. I helped to bring about that which Allah has promised. And the promise of my Lord is true.

This lesson by Shaykh Walead Mosaad is part of the On Demand Course: Giving Life to Sura Al Kahf, in which Shaykh Walead explains the key lessons of Sura al Kahf: the four great stories in it and the four great tests they represent. Namely the tests of faith, wealth, knowledge, and power. Download the entire lesson-set here.

View other SeekersHub On Demand Courses here.

Ask in the Presence of Allah – Dr Shadee Elmasry

Dr Shadee Elmasry recounts the narration on the reduction of prayers from fifty to five and lists nine things we can learn from this.

In the Isra and Miraj, the Prophet, blessings and peace be upon him, tells us:

Then the prayers were enjoined on me: they were fifty prayers a day. When I returned, I passed by Moses, who asked: “What have you been ordered to do?” I replied: “I have been ordered to offer fifty prayers a day.” Moses said: “Your followers cannot bear fifty prayers a day, and by Allah I have tested people before you, and I have tried my best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers’ burden.” So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before. Then again I went back to Allah, and He reduced ten more prayers. When I came back to Moses he said the same. I went back to Allah, and He ordered me to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day. He told me to go for a further reduction, but I was ashamed to ask for more.

Why did Allah go through all of this when he knew what the final number would be? Why not just ordain five from the start? What is this supposed to teach us?

Nine Points of Learning

1. It is supposed to teach us the approachability of Allah. That he is approachable with our dua. That we should never stop returning to Him asking for ease and mercy even if over and over again.

2. It also demonstrates the importance of the prayer, for we were asked for fifty a day, a very large number.

3. It also puts on display the importance of asking those who have experience. In this case, the prophet who is about to lead a nation, asking the prophet who already led a nation.

4. It also shows the compassion the Prophet, blessings and peace be upon him, had for his umma, for he went back and forth quite a number of times, all for his concern with our well being.

5. It also shows the generosity of Allah with the umma of the Prophet, blessings and peace be upon him, for even though we are doing only five, we are getting the reward of fifty, since one good deed is rewarded ten times over.

6. It shows that things unfold slowly, for the decrease did not go from 50 to 5 right away, but rather through steps and stages, for which we need diligence and patience.

7. So that the believers can feel the blessing of the reduction. If a mu’min feels the burden of five prayers a day, he feels relief knowing that it was originally fifty.

8. It is a gift to Prophet Musa, peace be upon him, that he was given the opportunity to show his concern for us and decrease the burden from off of Allah’s most beloved umma. Every individual Muslim is now indebted to him for this great ease which we experience daily. Our payment of that debt is recognizing his favor and increasing in our love for him.

9. It shows that the Prophet, blessings and peace be upon him, could enter the Divine presence at will.

And Allah knows best.

Dr Shadee Elmasry was born and raised in New Jersey. He began studying at the age of eighteen, traveling to a number of countries including Egypt, KSA, Yemen and Morocco.

In addition to traditional learning, Dr Elmasry has received has an MA from The George Washington University and a PhD from the University of London SOAS.

Dr Elmasry went on to teach at several universities including Yale University, University of London SOAS, Trinity College, Hartford Seminary, and Manhattanville College.

Currently, he serves as Scholar in Residence at the New Brunswick Islamic Center in New Jersey. He is also the founder and head of Safina Society — an institution dedicated to the cause of traditional Islamic education in the West.

The Science of the Heart – Safina Society Podcast

The Safina Society team is joined by Mufti Niaz Hannan and Yusuf Hussain to discuss Tasawwuf, what it is, why it is needed, and how to recognize it.

With these two final episodes, the Safina Society team close out their season on a wonderful, warm, engaging, and lively discussion of Tasawwuf.

What it is. What it isn’t. Its sources, roots, methods, proofs, and fruits. Why we need this knowledge. How to understand this “science of the heart.”

They also give concrete and heart-awakening examples of common people in our communities who, knowingly or not, “truly [are] what we would call, the people of Tasawwuf.”


With gratitude to Safina Society.

Sura al Kahf: The Opening Verse – Shaykh Walead Mosaad

Shaykh Walead Mosaad gives an overview of Surah Kahf, its virtues, significance and the background context for the reasons it was revealed.

Abu Darda’ reported that Allah’s Messenger, blessings and peace be upon him, said: “If anyone learns the first ten verses of the Sura al Kahf by heart, they will be protected from the Dajjal.” (Muslim)

Abu Sa’id al Khudri reports that the Prophet, blessings and peace be upon him, said: “Whoever recites Surat al Kahf on Jumu‘a a ray of light will shine for them from one Jumu‘a to the next.” (Nasa’i, Bayhaqi, Hakim)

Sura al Kahf is the eighteenth of 114 suras in the Qur’an. But as many of you are aware, generally, the order of the chapters is by length. Sura al Baqara, for instance, is the longest. It’s not the first but the second after al Fatiha. Most of the long chapters of the Qur’an are Medinan in terms of their Revelation. So there’s two broad types of Qur’an at least from the aspect of when and where it was revealed. The Qur’an revealed in Mecca and the Qur’an that was revealed in Medina.

The longer chapters – there are exceptions — generally are revealed in Medina, because you have a much more sort of elucidation of mu‘amalat, of relationships and how to deal with one another, especially with the People of the Book. Whereas in Mecca the chapters are much shorter. Virtually all of the chapters in the last few juz are Meccan in origin.

Sura al Kahf comes exactly in the middle. There are fifteen juz before and about fifteen juz after it. Imam Tahir ibn Ashur he says that the actual middle word or middle letter of the whole Qur’an is found in Sura al Kahf. He said one opinion is that it’s in the verse:

وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا

And let him behave with care and courtesy, and let him not inform any one about you. (Sura al Kahf 18:19)

The Middle Point of the Qur’an

The first ta’ in talattaf is the middle letter of the whole Qur’an, such that all the words or letters before it are equal to all the words and letters after it.

Much like the beginning of the Qur’an which begins with the words in Sura al Fatiha 1:1:

الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ

the second half of the Qur’an begins with the words in Sura al Kahf 18:1:

الْحَمْدُ لِلَّـهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ

So both halves begin with al hamd. That I think is the quintessential type of dhikr. It
encompasses all of the other types of dhikr because when you say Alhamdulillah, I think inherent in the meaning is Allahu akbar, and subhan Allah, and la hawla wa la quwatta illa bi Allah. Because when you say all praise – all that is good in life and in the next life, all that we have that makes us who we are – is due to Allah Most High, that has the meaning of tanzih.

It has the meaning of ultimate transcendence, because we’re saying the praise is for no one but Allah. When we when we are making a transcendent statement about Allah Most High we mean that there is nothing comparable unto Him. Nothing could be like Allah Most High. Essential in understanding praise is that we shouldn’t praise anything except that we know its ultimate source is Allah.

Sabab al Nuzul

The mufassirun say that for many of the verses there are certain hadith that give us an idea, an inkling, about this thing called sabab al nuzul, which means the reason for revelation. What we mean by reason for revelation isn’t that the verse came as an answer to a particular question at the time, or that it was only valid for that particular question. All of the mufassirun, all of the commentators, agree that the meaning or the lesson is in the overall meaning of the verse, not the specific particularity of how and when and why it was revealed.

We know that much of the Qur’an, not all of it, but much of it was revealed in response to something that was going on at the time. Sometimes the response in the verses will not be so explicit but rather implicit. One of those implicit instances is here and in the beginning of Sura al Kahf, when it says

الْحَمْدُ لِلَّـهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجًا

Praise be to Allah Who hath revealed the Scripture unto His slave, and hath not placed therein any crookedness.

Perhaps you might recall from hadith that our Lady Hawa, or Eve, was created from the crooked rib of the Prophet Adam, peace be upon him. Crooked doesn’t mean vile or wicked. It means bent when speaking of physical things. So if you have a stick that’s crooked it means there is some kind of curvature to it. That it is bent in shape. When we talk about things that are not physical however then it can mean something that is off, something that is not on the right path, something that would be the opposite of mustaqim.

No Crookedness in It

Why did Allah Most High say in this particular verse: “and hath not placed therein any crookedness”? That seems like a given. Why would even that have to be emphasized? Why would Allah have say that specifically? This gives us an inkling into the sabab al nuzul, the reason or circumstances behind the revelation of this verse.

It is said there were two from among Quraysh at Mecca at the time – one of them being Al Nadhr ibn al Harith, another one being Uqba ibn al Mu‘it – who were from the kuffar, from the disbelievers, and among the staunchest opponents of the Prophet, Allah bless him and give him peace. They learned that there were People of the Book, specifically the Jewish tribes, in Medina, and they had an inkling that what the Prophet, Allah bless him and give him peace, said and what was being revealed to him seemed to coincide with some of what the Jews knew.

So they went to Medina – this is before the Hijra – to get advice about to deal with him, Allah bless him and give him peace. The Jews instructed them to ask the Prophet, Allah bless him and give him peace, about three things. “Ask him about the Ruh (the spirit). Ask him about the People of the Cave. And ask him about Dhul Qarnayn. See what he says about these things.”

Only if ALlah Wills

They go back to Mecca and sit with the Prophet, Allah bless him and give him peace, and they ask him these three things. Imam Ibn Ashur says the one specifically about the Ruh is directly addressed in Sura al Afasy 17:85:

وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا

They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.

Which means that no one has a definitive answer as to what it is. It is one of the secrets of creation. But the other two are in Sura al Kahf. It said that the Prophet, Allah bless him and give him peace, said: “I will tell you tomorrow,” anticipating revelation in that regard. However he, Allah bless him and give him peace, did not say insha Allah. Hence, in the later verses of Sura al Kahf (18:23-24) we read:

وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا
إِلَّا أَن يَشَاءَ اللَّـهُ ۚ

And say not of anything: Lo! I shall do that tomorrow,
Except if Allah will.

So there was a period of fifteen days where there was no revelation about it. The Quraysh thought they finally got something over on the Prophet, Allah bless him and give him peace. For fifteen days he was silent about the things that he was asked about, Allah bless him and give him peace. Only then was Sura al Kahf revealed beginning with this verse:

الْحَمْدُ لِلَّـهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجًا

Saying that this was revealed and that there’s no crookedness in it.

So contrary to what the Quraysh were thinking, or what they wanted to promote about the Qur’an, and about the Prophet, Allah bless him and give him peace, there’s nothing in it that’s crooked. And this sura, then, is going to show how exactly that is so.


This lesson by Shaykh Walead Mosaad is part of the On Demand Course: Giving Life to Sura Al Kahf, in which Shaykh Walead explains the key lessons of Sura al Kahf: the four great stories in it and the four great tests they represent. Namely the tests of faith, wealth, knowledge, and power. Download the entire lesson-set here.

View other SeekersHub On Demand Courses here.

The Highest Aim of Fasting – Shaykh Faraz Rabbani

Shaykh Faraz explains that highest aim of fasting is realizing the closeness of Allah Most High, as it is the highest aim of religious works and religion itself.

The aim of Ramadan is often limited when considered. When you ask someone, why do we fast? People say, we fast in order to inculcate taqwa. And that is true, but not quite. Allah Most High does tell us:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

(Sura al Baqara 2:183)

Fasting has been ordained for you as it has been ordained – literally written and prescribed – for those before you in order that you may attain taqwa; that you may attain mindfulness.

So the common answer we mentioned in the beginning is the sound understanding, but it is an insufficient understanding of the aims of fasting. Why? Because the verses on fasting continue and highlight for us three other central aims of fasting, which are that we have gratitude to Allah Most High, and to magnify Allah Most High. Allah says:

لِتُكَبِّرُوا اللَّـهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

…and magnify God that He has guided you, and haply you will be thankful. (Sura al Baqara 2:185)

So the aims of fasting are

    1. 1. to inculcate taqwa


    1. 2. to nurture gratitude within us


    3. to magnify Allah Most High.

And that last point related to the gratitude. Some ulama say the magnifying and the gratitude are one aim, but they’re distinct. So these are three aims of fasting that we can see in the verses on fasting.

But even that is not quite the whole story. In the verse immediately after the verses on fasting Allah says:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

And when My servants ask you regarding Me – I am indeed near. I answer the call of the caller, when he calls to Me; so let them answer Me, and let them believe in Me; so that they may be rightly guided. (Sura al Baqara 2:186)

So that is a fourth aim of fasting, which is realizing the closeness of Allah Most High. What is the relationship between these these higher aims of fasting? Different scholars have explained it differently, but if you look at it as Ibn Ajiba and others would explain: the highest aim of fasting is realizing the closeness of Allah Most High.

Why? Because that is the highest aim of religion. And that is the highest aim of religious works. We know from the hadith of the electhood – the hadith of wilayah. In Sahih Bukhari Allah Most High describes the great status of those who are his elect servants or you can say the Friends of Allah: “Whoever shows enmity to a friend of Mine I declare war upon.”

Friends of Allah

How does one become of the elect servants of Allah? “My servant draws close to Me by nothing more beloved to Me then what I have made obligatory upon him. And my servant continues to draw close to Me through supererogatory works (nawafil) until I love him.”

What is love? Love is the attainment of closeness to the one you love. You can love someone from a distance, but realized love is to be in a state of closeness to the one that one loves. This is the highest aim of the fast. This is a opportunity that is missed in our in our fasting.

When we fast we have an opportunity to realize this meaning of the closeness of Allah. Imam al Ghazali explains that this is because fasting reminds us of the divine quality, the divine attribute, of samadiyya: of Allah’s being Al Samad. The most comprehensive definition of Al Samad is: the One whom all turn to in need, and Who Himself has absolutely no need.

As a background to this, the Arabs knew that someone having sumud was an elusive ideal for the Arabs. The Arabs are very independent people. They’re people of the desert. The Arab had no King. If you look at Meccan, there’s no ruler of Mecca. They didn’t have just one leader over them – they couldn’t agree. They are very independent minded.

True Independence

This sense of Independence was a very high ideal for them, but it’s elusive because no one’s really independent. And they had a sense of honor, the sense of generosity, of karam, and good Arabs still kind of generally do. But these qualities are very elusive, because even if you know you you build up your herd of sheep or goats or camels, and you can take care of some needy you couldn’t do it completely.

So it was a very elusive concept. Rarely would people be referred to by that even though it’s something they admired. Much is said in pre-Islamic poetry and the like regarding this quality.

Allah Most High, when He affirmed that Allah alone is Samad, is the One Who is really independent; whom all are completely dependent upon – this is reallywhat distinguishes our sense our understanding of tawhid, of divine oneness, is this distinguishing definition of God as being the absolutely independent who all are absolutely dependent upon. (Sura al Ikhlas)

It is called surat al Ikhlas because it presents the purest, clearest, highest possible understanding of Divine Oneness. And presents it with radical simplicity, as this concept was never presented with this much clarity before.

Fasting and Oneness

Fasting is so special because it connects us directly, experientially to the recognition of our neediness. That is why it iss very natural to feel more spiritual in the month of Ramadan, because that hunger, that thirst, that resultant weakness is even physically a tawhidic state. It’s a blessed state even if we don’t actually realize its full potential. If we don’t completely embrace it. Or if we don’t reflect upon it and nurture it and fulfill its true meaning.

In fasting we realizeur aspects of our neediness to Allah. And the extent to which we become conscious of our neediness to Allah, is the extent to which we open the door of consciousness of Allah Most High as He is.

This is the quality that needs to be nurtured. When we feel our hunger, when we feel our thirst, when we feel our weakness, when we feel our neediness, we have to deepen that sense. We have to
deepen that sense because this is the bridge to nurturing consciousness of Allah Most High.

Ibn Ata Illah said: “The coming of times of distress are the festival seasons for the seekers [of Allah Most High].”

This recognition of Allah and of our neediness to Allah is what makes fasting so special. This is the highest aim of the fast.

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Taqwa: Content of Character 05 – Shaykh Yahya Rhodus

Shaykh Yahya Rhodus unfolds the essential etiquette we should have with our Lord, with ourselves, and with other people as is found in the concept of taqwa.

قال رسول الله صلى الله عليه و سلم: اتّق الله حيثما كنتَ و أتبع السيئة الحسنة تمحها و خالق الناس حسن

The Messenger of God said, “Keep God in mind wherever you are; follow a wrong with a right that offsets it; and treat people courteously.” (Tirmidhi)

In this hadith our Prophet, Allah bless him and give him peace, is telling us about the three dimensions of etiquette (adab) that we need to have. First and foremost with our lord, secondly with ourselves, and thirdly with people.

This hadith is from the comprehensive words of our Prophet, Allah bless him and give him peace, and you will find that it is a very short hadith. But because it is from his comprehensive words, it is packed with meaning.

Centrality of Taqwa

If we look at the benefits, the first is in the primary etiquette that we should have with our Lord. This is reflected in the words of our Prophet, Allah bless him and give him peace, “Have taqwa of Allah wherever you are,” and taqwa is a difficult word to translate.

Some translate it as mindfulness. Others translate as God consciousness. Yet others will translate it as fear of Allah. However, taqwa is a very important word and I think it is best that we use the word taqwa, and define what it means, until it actually becomes a word in the English language.

Taqwa is of the utmost importance. The reality of taqwa pertains to our relationship with our Lord, praise be to Him, and the decisions that we make. It begins at the basic level with protecting ourselves from anything that would take us outside of the fold of Islam. And it ends in the highest degree where we try to be constantly present with our Lord, praise be to Him.

Inclination and Aversion

What our Prophet, Allah bless him and give him peace, is teaching us in this hadith is a very subtle etiquette, and we should have taqwa wherever we might be. Think about our own selves and all the different places and times we might be in – by ourselves or with other people. We could be at work or at home, with friends, acquaintances or elders. We can be in times of ease or in times of difficulty. In all of this our nafs inclines or has an aversion towards something.

In all these different states, times and places, what has to be consistent is that we have to be people of taqwa. Taqwa is a very sophisticated reality and it pertains to the way that we ultimately exercise our freedom of choice and choosing what is right or, as we move up in the degrees of closeness to Allah, what is best.

We need to avoid having compartmentalized lifestyles which is so common in the world which we live. We think it is fine for us to focus on one aspect of our lives only. We can be different at home as opposed to the way that we are in the mosque, or as opposed to the way that we are at work.

A Comprehensive Religion

Islam is a comprehensive religion that deals with every aspect of the human being. We want to avoid having compartmentalized lifestyles. Rather, we want to have taqwa at work, at home, at the masjid, in our financial dealings and interactions with people. Even when we are going through difficult times and times of ease, whether we like or dislike something.

Taqwa remains in all of these different states and our Prophet, Allah bless him and give him peace, is teaching us that this is what we need to be aware of at all times, because we know that as human beings we are weak and we fall short in this. Educating us and teaching us, The Prophet, Allah bless him and give him peace, is exemplifying how we should be before our Lord in a way that is pleasing to Him and brings about His pleasure.

Never Lose Hope in Your Lord

The benefits of taqwa are so vast we can go on about them. Allah mentions taqwa more than ninety times in His Book and if we trace the verses that pertain to taqwa, you will end up with a long list of great things that Allah gives to the people of taqwa.

The first benefit of this hadith is teaching us how to be with our Lord. The Primary aspect of that is taqwa. Secondly, it teaches us how we should be with our own selves. These are the words of the Prophet, Allah bless him and give him peace: “follow a wrong with a right that offsets it.”

The Prophet, Allah bless him and give him peace, is teaching us how to deal with our selves, particularly when we slip up. We know, as children of Adam, we are prone to slip ups. We are prone to mistakes and we know that we have faults that we are working on. But we fall short at times.

Our Prophet, Allah bless him and give him peace, teaches us that: Every time you fall short, immediately dust yourself off and keep moving forward. This is extremely important. This is essential and this will protect us from so many things that other people fall into, whereby they become depressed, lose hope in life and they start to spiral downwards from that.

How many people do we not come across who, because of their past and the things they have done, lose hope for the future? But in reality we’ve only lost if when cease to dust ourselves off, get up and keep moving on. Every time you fall short, dust yourself off, and keep on.

The Blessing of Good Deeds

Our Prophet, Allah bless him and give him peace, teaches us that we should immediately follow a bad deed up with a good deed, so the latter will erase the former. It will erase it from our scrolls and it will also erase the traces of that mistake or that sin from our hearts.

In other words it will be erased from our psychological profiles so even if it was us, we didn’t do it because it no longer will cease to be us. It will no longer will be us because it was erased from our hearts and our scrolls.

Allah says in Sura Hud 11:114:

إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ

Indeed, good deeds do away with bad deeds.

Kaffara – Atonement

On the occasion of revelation of this verse, a man that had embraced a woman came to the Prophet, Allah bless him and give him peace, and informed him and this verse was revealed. The man asked, “Is this in reference to me?” And the Prophet, Allah bless him and give him peace, said, “This is not just for you. It is for all of my Umma.” And this man was sincere.

He realized he did something with a woman he shouldn’t do and so he came to the Prophet, Allah bless him and give him peace. And Allah revealed this verse for him in on this occasion, but also for all people. To inform them that every time you make a mistake and fall short you should strive to immediately do something good.

The Prophet told us in a hadith that the five daily prayers, jumu‘a to jumu‘a, Ramadan to Ramadan, are an atonement for sins accumulated in between them, if the major wrong actions are avoided. So from the blessing of performing what it is that we are supposed to be performing is that it will be an atonement in and of itself.

This atonement will again be a means of forgiveness for the sin and erasing of the blemish of sin that is in our hearts. In other words our hearts will be polished and we will be able to move forward on our path to Allah.

Engage with Courteousness

The third etiquette relates to other people this is the primary principal that we should interact with all people with and that is good character. Our Prophet, Allah bless him and give him peace, said “Interact with people with good character, treat people courteously.”

Notice that the Prophet, Allah bless him and give him peace, said “khaliqin naas.” Treat people courteously, not just Muslims courteously. We should treat all people courteously. We should have manners and respect for all the people we interact with.

This principle of good character should guide us in everything we do. Again, when we are with people – if they are Muslim or non-Muslim, old or young, close or distant, and all of the other social distinctions that we have – does not matter. We maintain good character with everyone.

This is a constant. This is a standard. And the ethical standards of the Qur’an are very. very high. Read the book of Allah. It is filled with great passages and great verses that pertain to good character.

Every time we read those verses we should apply them to ourselves instead of trying to bring the Qur’an down to our own lowly selves, which you can never do and is a grave mistake. We should raise ourselves up to the ethical standards of the Qur’an.

Alhamdulillah, we have been gifted our Prophet, Allah bless him and give him peace, who gave us the great words of advice. Words that are from his comprehensive words, Allah bless him and give him peace, teaching us that the essential etiquette with our lord is to have taqwa. The essential etiquette with ourselves is to follow up a bad deed with a good deed. And the essential etiquette in our dealings with other people is to have good character.


The Content of Character podcast is brought to you by Shaykh Yahya Rhodus of Al-Maqasid Institute, and powered by SeekersHub Global Islamic Seminary. Listen to this episode in full on the SeekersHub website, or subscribe to the podcast via iTunes, Android, or RSS.