Planning without implementation is useless.

 

In some countries, there is no defined concept of long-term planning and solutions to immediate problems.

 

Others, who do so, are normally faced with the problem of “analysis-paralysis”, spending too much time on fine tuning solutions which lack basic resolutions. The result is simple; there appears to be too much ado about nothing.

 

Only few nations are implementing their strategies effectively. I, therefore wish to offer some principles of Prophet Muhammad (peace be upon him) as highlighted by the scholars in the ongoing situation of our country as a solution to be emulated by all our leaders. They are generally accepted principles that the Prophet Muhammad believed in and worked with, which lead to the successes recorded during and after his life time.

 

These principles are necessary for effective strategy implementation in the context of our problems including Islamic resolutions.

 

Leadership can be defined as: “A dynamic relationship based on mutual influence and common purpose between leaders and collaborators in which both are moved to higher levels of motivation and moral development as they effect real, intended change.” (Leadership, 43-4)

 

At the same time, MacGregor Burns defines leadership as: “Leaders inducing followers to act for certain goals that represent the values and the motivations — the wants and needs, the aspirations and expectations — of both leaders and followers.” (19)

 

Both definitions stress the transformational dimension of leadership whereby, both the leader, and the followers enrich each other. Whereas transactional leaders approach followers with an eye to exchanging one thing for another (e.g., jobs for votes, board positions for donations), transformational leaders recognize the needs of potential followers and seek to fulfill their higher-order needs. They strive to engage the follower’s full person in order to engender mutual inspiration and elevation. Prophet Muhammad said:

 

"If Allah puts anyone in the position of authority over the Muslims’ affairs and he secludes himself (from them), not fulfilling their needs, wants, and poverty, Allah will keep Himself away from him, not fulfilling his need, want, and poverty." (Abu Dawud)

 

On these bases, it is a well-known fact that the Prophet was a supremely successful man in the entire human history. But he was not just a hero, as Thomas Carlyle, the Scottish historian and writer, has called him. According to the Quran, Prophet Muhammad was the best example for all mankind. He has shown us the way of achieving supreme success in this world. By studying the life of the Prophet Muhammad, we can derive those important principles which were followed by the Prophet. Indeed, the Prophet was a positive thinker in the full sense of the word. All his activities were result-oriented. He completely refrained from all such steps as may prove counter-productive.

 

This principle is well explained in a saying of Prophet Muhammad’s wife Aisha. She said:

 

“Whenever the Prophet had to choose between two options, he always opted for the easier choice.” (Al-Bukhari)

 

To choose the easiest option means to begin from the possible and one who begins from the possible will surely reach his goal.

 

In the early days of Makkah, there were many problems and difficulties. At that time, a guiding verse in the Quran was revealed. It says:

 

{With every hardship there is ease, with every hardship there is ease.} (Ash-Sharh 94: 5-6)

 

This means that if there are some problems, there are also opportunities at the same time. And the way to success is to ignore the problems and avail yourself to the opportunities.

 

This principle is derived from the Hijrah. Hijrah was not just a migration from Makkah to Madinah. It was to find a more suitable place for Islamic work, as history proved later on.

 

The Prophet Muhammad was repeatedly subjected to practices of antagonism by the unbelievers. At that time the Quran enjoined him to return good for evil. And then, as the Quran added:

 

{You will see your greatest enemy has become your closest friend} (Fussilat 41: 34)

 

It means that a good deed in return of a bad deed has a conquering effect over your enemies. And the life of the Prophet is a historical proof of this principle.

 

After the Battle of Badr, about 70 of the unbelievers were taken as the prisoners of war. They were educated people. The Prophet announced that if any one of them would teach ten Muslim children how to read and write he would be freed. This was the first school in the history of Islam in which all of the students were Muslims, and all of the teachers were from the enemy rank. Here, I shall quote a British oriental who remarked about the Prophet Muhammad: He faced adversity with the determination to writing success out of failure.

 

When Makkah was conquered, the entire Prophet’s direst opponents were brought before him. They were war criminals, in every sense of the word. But the Prophet did not order to kill them. He simply said: “Go, you are free.” The result of this kind of behavior was miraculous. They immediately accepted Islam.

 

In the famous battle of Mu'tah, Khalid ibn al Walid decided to withdraw Muslim forces from the battlefield because he discovered that the enemy was unproportionately outnumbered. When they reached Madinah, some of the Muslims received them by the word “O Furrar (O deserters!)” The Prophet said “No. They are Kurrar (men of advancement).”

 

Those Madinan people were thinking dichotomously, either fighting or retreating. The Prophet said no. There is also a third option, and that is to avoid war and find a time to strengthen yourselves. Now history tells us that the Muslims, after three years of preparation, advanced again towards the Roman border and this time they had a resounding victory.

 

This principle is derived from the battle of Hudaibiyah. At that time, the unbelievers were determined to engage Muslims in fighting, because obviously they were in an advantageous position. But the Prophet, by accepting their conditions unilaterally, entered into a pact. It was a ten-year peace treaty. Until then, the meeting ground between Muslims and non- Muslims had been on the battlefield. Now the area of conflict became that of ideological debate. Within two years, Islam emerged as victorious because of the simple reason of its ideological superiority.

 

This principle is well-established by a hadith of Prophet Muhammad. Aisha says that the first verses of the Quran were related mostly to heaven and hell. And then after a long time when the people’s hearts had softened, the specific commands to desist from adultery and drinking were revealed in the Quran. This is a clear proof that for social changes, Islam advocates the evolutionary method, rather than the revolutionary method.

 

Tenth Principle: To Be Pragmatic in Controversial Matters

During the writing of Hudaibiyyah treaty, the Prophet dictated these words: “This is from Muhammad, the Messenger of God.” The Qurayshi delegate raised objections over these words. The Prophet promptly changed the word and ordered to write simply Muhammad, son of Abdullah.

 

These were the principles through which the Prophet gained that success which has been recognized by historians as the true success.

 

Leadership is an active and dynamic process. While ineffectual leaders sit around and react to events, successful leaders’ islamically seek God’s help and challenge the status quo. In challenging the process, you have to be innovative. At times, you will need to redefine the process in a way that tears down the physical and mental barriers that others have imposed on our nation.

 

Experiment and take risks while challenging the process with the understanding that you may not always succeed. Each failure, however, can be viewed as a learning opportunity. For example, let’s assume that you are learning how to play soccer. If you stand behind the ball but do not try to kick it, what have you learned? How can you improve your soccer skills?

 

Similarly, if you have never opened your community’s place of worship up to members of other faith-based communities, how can you learn to work with them? You cannot shout for public help in times of need when you refuse to honor their request for your assistance. Go on; try, experiment, and fail if need be, but get up and improve.

 

The example of the Prophet being pelted with stones at Taif and coming near defeat at Uhud should serve as a constant reminder of the need to rise above temporary setbacks and to keep on trying with good faith.

 

While challenging the status quo, you, as a leader will often encounter many challenges. For example, you may be assailed by your fellow faithful more viciously than by members of other faith-based communities. At times, your family may be harassed. You may even be asked to step down as leader. You may pay dearly for seeking to make a positive difference, and may wonder why you are making such sacrifices when no one appreciates them. Before giving up and accepting the status quo, remember the following hadith (saying) of the Prophet narrated by Abdullah ibn Umar:

 

"He who mixes with people and endures the harm they do is better than he who does not mix with them or endure the harm they do." (Al-Tirmidhi & lbn Majah)

 

Leadership is about sacrifice and paradigm shifts. Prophet Muhammad challenged the world view of jahiliyyah (ignorant period) and encountered many obstacles. Jesus, Noah, Moses, Lot, Abraham (peace be upon all of them) were beloved by God, but this did not make them immune to suffering. Sayed Qutb and Malcolm X paid with their lives, but never backed out. Muhammad Ali lost his world boxing title, even though his conviction was eventually overturned by the U.S. Supreme Court. Anwar Ibrahim spent years in jail and paid with his reputation and health.

 

Challenging the status quo is never easy, but reaching the vision outlined by your strategic plan may demand no less of you. Prophet Muhammad said:

 

"No fatigue or disease, no sorrow or sadness, no hurt or distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that." (Muslim)

 

When challenging the status quo, you need to have a vision of what you want your nation to accomplish. This is your main task. This vision is the source of your country’s mission statement and long-term strategy. In addition, you must involve your followers and increase their commitment to the vision. Engaging in shura (consultation) can help fine-tune the vision. You can also pray salat al-istikhara (prayer of seeking guidance) to ask God to validate the content and direction of the nation’s future direction.

 

Once the vision is developed, effective leaders work to commit themselves to it and then to communicate it to others so that they can share it and align themselves with it.

 

The general idea is to share your vision with your country’s members in order to increase their commitment to its implementation. To help others share the vision, explain it to them using simple images or symbols or metaphors that communicate powerfully without clogging.

 

Conclusively, leadership is about delegating authority, and a central principle of delegation is that authority must be delegated with appropriate resources, i.e. the means to accomplish the task one has been delegated with, enabling others to act, modeling the way, encouraging the heart, and be a listening leader.

 

Burns, James MacGregor. Leadership. New York: Harper & Row, 1978

Rost, Joseph Clarence. Leadership for the Twenty-First Century. New York: Praeger, 1991

When Does the Soul Enter the Fetus?

What grounds do we have to say that life starts at 120 days? The verse of the Qur’an (Surah Mu’minun, 14) seemingly says that life is breathed into the body after the bones are clothed with flesh, but it does not specify how long after. What is stopping us from assuming it’s more than 120 days?

 

According to the jurists (fuqaha), the soul (ruh) enters the foetus at around 120 days (4 months) from conception. They have based this duration upon a Qur’anic verse and a Hadith of the beloved of Allah (Allah bless him & give him peace). Our belief is that the Messenger of Allah (Allah bless him and give him peace) explained, both verbally and practically, the contents of the book of Allah. Hence, coming to a correct conclusion cannot be achieved by merely looking at the verse of the Qur’an; rather, it is imperative to see what the beloved of Allah (Allah bless him & give him peace) has to say about the relevant issue.

 

Allah Most high says to his beloved servant and Messenger (Allah bless him & give him peace):

 

“And We have sent down unto you the message (Qur’an); that you may explain clearly to men what is sent for them.” (Sura al-Nahl, V: 44)

 

Hence, life being breathed into the fetus at 120 days is understood by looking at the verse of the Qur’an and the Hadith collectively. In the verse, Allah Most High states the stages of embryonic development in the womb of the mother. He Most High says:

 

“And verily We did create man from a quintessence (of clay). Then We placed him (as a drop of sperm) in a place of rest, firmly fixed. Then We made the sperm into a clot of congealed blood. Then of that clot We made a (fetus) lump. Then We made out of that lump bones and clothed the bones with flesh. Then We developed out of it another creature (by breathing life into it). So blessed be Allah, the most marvelous Creator” (Sura al-Mu’minun V: 12-13-14).

 

In the Hadith recorded by the two most authentic authorities, Imam al-Bukhari and Imam Muslim (may Allah have mercy on them both) in their respective Sahih collections, the Messenger of Allah (Allah bless him & give him peace) discusses in detail the periods elapsing between these stages mentioned in the Qur’an.

 

Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said:

 

((إنَّ أحدكم يُجمَع خَلْقُه في بطن أمه أربعين يومًا، ثم يكون علقةً مثل ذلك، ثم يكون مُضغةً مثل ذلك، ثم يَبعث الله ملكًا فيُؤمر بأربع كلمات، ويقال له: اكتُبْ عملَه، ورزقَه، وأجلَه، و شقيٌّ أو سعيدٌ، ثم يُنفخ فيه الروح))

 

“Each one of you is constituted in the womb of the mother for forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him…” (Sahih al-Bukhari no: 3036).

 

Based on the above Qur’anic verse and Hadith, the jurists (fuqaha) have inferred that the soul (ruh) enters the foetus at around 4 months/120 days after gestation.

Imam Ibn Abidin (Allah have mercy on him) states:

 

“The soul enters the foetus at 120 days (4 months), as established by the Hadith.” (Radd al-Muhtar ala Durr al-Mukhtar 1/202)

 

Thus, when the age of the unborn child reaches 120 days (4 months), it no longer remains a lifeless object; rather, it is a living human being. At this point, all organ differentiation is almost completed and the child acquires the shape of a human body.

 

And Allah knows best

 

Muhammad ibn Adam

 

Darul Iftaa (UK)

 

"If it wasn't for their political problems and constant fighting between each other, the Muslims would have been on the moon by the 1400's" was the statement made by a non-Muslim professor in a 400-level undergraduate class on the history of science. It seems that the rate of discovery and advancement in science achieved by the Muslims was quite impressive and has yet to be replicated. What was it that they were doing that allowed for their fast progress?

 

 

The teacher in me immediately thinks about their education system, and the neuroscientist in me wants to examine the factors involved in shaping the brains of such a civilization. Interestingly, many Muslim religious scholars will say something about how the Muslims were the leaders when the Quran was the center of their education, and only when they abandoned the Quran that they lost their reign. The amazing thing about this is that while Muslim religious scholars are typically talking about spiritual and moral realities, there is actually a material reality to what they're saying, which takes place in the brain.

A quick disclaimer here: The list of all that is affected in the brain by the Quran and how that can influence other functions is quite exhaustive. But in the interest of keeping it short, I chose some major areas to present in this article.

Before getting into the brain and how the Quran changes it, one should be familiar with how traditional Muslim education took place. In case you're wondering where I'm getting this from, it's from reading the biographies of major figures of scholarship in the traditional Muslim world such as Ibn Rushd, Ibn Sina, and others. This is also based on my personal experience and what I have been told by some of my teachers.

The very first thing taught to an aspiring student was the Quran, which had to be memorized completely. Unlike anything else encountered in spoken Arabic, Quran recitation is a very specific science. Local dialects of Arabic or different ways of pronunciation are not permitted when reciting the Quran. In fact, part of learning the Quran is learning what is called in Arabic taj'weed, which means elocution. The very first thing the student must do is replicate exactly how the teacher is reciting the verse. This refers to where individual letter sounds are being generated in the mouth and throat and where the tongue is to be placed exactly. Once this is done, the student writes the verse on a wooden board in the Othamni script, which follows different spelling rules than regular Arabic writing. The student then takes his board and goes away to memorize the verse. A typical memorization session for a beginner starts with repeating one verse multiple times as it is read on the board to also memorize how it is spelled using the Othmani script. The next day the student reviews the verse several times before returning to the teacher to receive the following verse. After repeating it with the teacher to ensure exact replication of sound and pronunciation, the student writes the new verse and goes away to begin a new memorization session. The third day begins with reviewing the first verse one final time, followed by the second verse several times before going to receive the third verse. On the fourth day the first verse is not reviewed anymore as it would have taken hold in memory, and the second verse takes its place for being reviewed while the third verse is repeated several times before going to receive the fourth verse. At the end of the week is a complete review session for everything that was memorized in the previous days.

 

 

As the days pass the capacity for memorization increases and the student is able to take on several verses or even pages at a time instead of only one or two verses. The writing using Othmani spelling continues, as well as the review sessions. Eventually, the whole Quran having more than 6,200 verses is memorized word for word with their specific pronunciation and Othmani spelling. Now the hard task begins as the student works to review all the verses on a monthly basis so as to not forget them. This usually means taking the 30 parts of the Quran as it has been divided to facilitate memorization, and reviewing one part everyday until all 30 have been recited by the end of the month.

It should be mentioned here that the Quran has 10 different modes of recitation. This refers to the placement of diacritical marks on the words and how certain words are pronounced. Some students take this task on and memorize the Quran in all the different modes of recitation, which requires a very careful attention to where the pronunciations are different so they're not confused with each other given how subtle they sometimes can be.

There are a couple of important qualities about the Quran that relates to how it sounds. Verses in the Quran rhyme and change rhythm often, which gives a pleasurable effect to the listener. Furthermore, as one recites, they're supposed to sing it rather than simply read it. In fact, the very practice of Taj'weed (elocution) forces the reciter into a singing tone as they enunciate the words of each verse.

A final note to bring up is in regards to the Arabic language and writing in Othmani script. Part of studying the different modes of recitation requires the student to write not only in an unusual spelling, but also to exclude the diacritical marks from the words. This would allow the student to learn the variations of recitation without having the diacritical marks visually interfere with their memorization of different modes of recitation. Moreover, the grammar of the Arabic requires the proper use of diacritical marks in pronunciation so as to not confuse things such as the subject and predicate. This means that the one learning the Quran must always keep track of how the words are enunciated so as to not alter the overall meaning of the verse.

How all of this relates to the brain is quite impressive. The brain is recognized to be a malleable organ that can change its connections and even its size of certain areas based on how active they become. Understanding how involved the brain is of someone learning the Quran using the traditional Muslim method can explain how they were able to achieve such success in their knowledge endeavors.

While learning the Quran, the careful attention to listening and pronunciation of verses stimulates an area of the brain located in the temporal lobe. The temporal lobe is also where the hippocampus is located, which is the memory consolidation center. It's also the brain region activated for processing of musical sounds such as the case when the Quran is recited. Moreover, it becomes involved when the student engages in handwriting exercises similar to the ones on the wooden board. Where this matters is that this is the part of the brain whose activity levels and capacities have been correlated with a person's aptitude for learning new information. The more activation this area receives, and the more involved this activation is such as the case with the Quran, the better and more efficient it becomes in its functions for learning and memory.

 

 

The parietal lobes are also quite heavily engaged as one learns the Quran. The left parietal lobe deals with reading, writing, and functions in speech. It's also the part whose activity is important for math and logic problems. The right parietal lobe handles speech tone, which is related to elocution. It's also responsible for visuospatial relationships and understanding facial expressions. The front part is responsible for the sense of touch discrimination and recognition, which is active during handwriting. The back part plays an important role in attention. Both lobes are also activated during skill learning tasks. Overall, having parietal lobes that have been well activated translates to better logic and math-solving skills, eloquence in general speech, better ability at reading emotional states from facial cues, improved attention, and enhanced capacity for understanding visuospatial relationships. 

This last one can explain why Muslims were so good at astronomy.
Other brain regions the activity of Quran recitation strongly activate are the frontal lobes and the primary motor cortex. The frontal lobes activity deals with higher order functions, including working memory, memory retrieval, speech production and written-word recognition, sustained attention, planning, social behavior, in addition to others. For example, as the student is reading the Othamni script, his brain must quickly decide on the proper pronunciation of the word, which without the diacritical marks means it must be distinguished from other possibilities that include not only wrong words, but also wrong enunciation depending on the specific recitation he's using out of the 10 valid ones. The amazing thing about this is that the brain after practice will do these things without conscious control from the student. This trains the area of the brain responsible for inhibition, which is important for social interaction. Children with ADHD have been shown to have this area to be under-developed.

Given the Quran's content that for example includes descriptions of individuals and places, it activates the occipital lobes, which are involved in generating mental imagery. This brain region is also important in visual perception. Becoming active as a result of generating mental imagery indirectly improves visual perception capacities since the area activated is within the same region. The Quran is also rich in its content for history, parables, and logical arguments, all of which recruit different areas that become more efficient and better connected as they are continually activated due to the consistent review sessions.

Putting all this together, it's no wonder Muslims were able to make such vast contributions to human knowledge in a relatively short amount of time, historically speaking. After the aspiring student during the height of Muslim rule has mastered the Quran, his education in other sciences began by the time he was in his early teenage years. Given the brain's malleable nature, the improved connections in one region indirectly affect and improve functions in adjacent locations. The process in studying the Quran over the previous years has trained his brain and enhanced its functions relating to visual perception, language, working memory, memory formation, processing of sounds, attention, skill learning, inhibition, as well as planning just to name a few. Now imagine what such an individual will be able to do when they tackle any subject. It makes sense how someone like Imam Al Ghazali can say he studied Greek philosophy on the side during his spare time and mastered it within 2 years.

What was the Muslims' secret for their exponential rise in scientific advancement and contribution to human knowledge? Literally, the Quran when it was the centre of their education system.

 

By Mohamed Ghilan

By Yasmin Mogahed 

 

When I was growing up, the world was a perfect place. The only problem was, that it wasn’t. I used to believe that everything could always be ‘fair’. To me that meant no one should ever be wronged, and if they were, justice must be served. I fought hard for the way I believed things should be. But in my struggle, I overlooked a fundamental truth about this life. In my childish idealism, I failed to understand that this world is inherently imperfect. We, as humans, are inherently imperfect. So we will always mess up. And in those mess-ups, we will inevitably hurt others, knowingly, and unknowingly, intentionally and unintentionally. The world would not always be fair.

 

Does that mean we stop struggling against injustice, or give up on Truth? Of course not. But it means we must not hold this world – and others – to an unrealistic standard. But that’s not always easy. How do we live in a world so flawed, where people let us down, and even our own family can break our heart? And perhaps, hardest of all, how do we learn to forgive when we have been wronged? How do we become strong, without being hard, and remain soft, without being weak? When do we hold on, and when can we let go? When does caring too much, become too much? And is there such a thing as loving more than we should?

 

To begin to find these answers, we have to first take a step outside our own lives. We need to examine whether we are the first or the last to feel pain or be wronged. We need to look at those who came before us, to study their struggles, and their triumphs. And we need to recognize that growth never comes without pain, and success is only a product of struggle. That struggle almost always includes withstanding and overcoming the harms inflicted by others.

 

Recalling the shining examples of our prophets will remind us that our pain is not isolated. Remember that Prophet Nuh was abused by his people for 950 years. The Quran tells us: “Before them the People of Noah rejected (their apostle): they rejected Our servant, and said, ‘Here is one possessed!’, and he was driven out.” (Qur’an, 54:9) Nuh was abused so much that he finally “called on his Lord: ‘I am one overcome: do Thou then help (me)!’” (Qur’an, 54:10)

 

Or we can call to mind how the Prophet ﷺ was pelted with stones, until he bled, and how the companions were beaten and starved. All of this harm was at the hands of others. Even the angels understood this aspect of human nature – before we even came to be. When Allah told the angels that He would create humanity, their first question was about this harmful potential of humans. Allah tells us: “Behold, thy Lord said to the angels: ‘I will create a vicegerent (humanity) on earth.’ They said: ‘Wilt Thou place therein one who will make mischief therein and shed blood?’” (Qur’an, 2:30)

 

This potential of humanity to commit horrific crimes against each other is a sad reality of this life. And yet many of us are so blessed. Most of us have not had to face the type of calamities that others have endured throughout time. Most of us will never have to watch as our families are tortured or killed. And yet, there are few of us who could say we have never been hurt, in one way or another, at the hands of someone else. So although most of us will never have to know the feeling of starving to death or standing helpless as our homes are destroyed, most of us will know what it means to cry from a wounded heart.

 

Is it possible to avoid this? To some degree, I think it is. We can never avoid all pain, but by adjusting our expectation, our response, and our focus, we can avoid much devastation. For example, putting our entire trust, reliance, and hope in another person is unrealistic and just plain foolish. We have to remember that humans are fallible and therefore, our ultimate trust, reliance, and hope should only be put in Allah. Allah says: “…whoever rejects evil and believes in Allah has grasped the most trustworthy handhold that never breaks. And Allah is Hearing and Knowing of all things.” (Qur’an, 2: 256) Knowing that Allah is the only handhold that never breaks, will save us from much unneeded disappointment.

 

And yet this is not to say that we should not love or that we should love less. It is how we love that is important. Nothing should be our ultimate object of love, except Allah. Nothing should come before Allah in our hearts. And we should never come to a point where we love something, other than Allah, in such a way, that it would be impossible to continue life without it. This type of ‘love’ is not love, but actually worship and it causes nothing but pain.

But what happens when we’ve done all that and still we have been hurt or wronged by others – as will also inevitably happen? How can we do what is the hardest? How can we learn to forgive? How can we learn to mend our scars and continue being good to people, even when they are not good to us?

 

In the story of Abu Bakr radi Allahu `anhu (may Allah be pleased with him), is a beautiful example of exactly that. After his daughter, `Ayesha (r), was slandered in the worst way, Abu Bakr (r) found out that the man who began the rumor was Mistah, a cousin who Abu Bakr had been supporting financially. Naturally Abu Bakr withheld the charity he had been giving the slanderer. Soon after, Allah revealed the following ayah: “Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want and those who migrated in the path of Allah. Let them forgive and overlook. Do you not wish that Allah should forgive you? Indeed Allah is oft-Forgiving, most Merciful.” (Qur’an, 24:22) Upon hearing this ayah, Abu Bakr resolved that he did want Allah’s forgiveness, and so he not only continued to give the man money, he gave him more.

 

This type of forgiveness is at the very heart of being a believer. In describing these believers, Allah says: “And who shun the more heinous sins and abominations; and who, whenever they are moved to anger, readily forgive.” (Qur’an, 42:37)

 

The ability to readily forgive should be driven by an awareness of our own flaws and mistakes towards others. But most of all, our humility should be driven by the fact that we wrong Allah every single day of our lives, when we sin. Who are we compared to Allah? And yet, Allah, Master of the universe, forgives by day and by night. Who are we to withhold forgiveness? If we hope to be forgiven by Allah, how can we not forgive others? It is for this reason that the Prophet ﷺ teaches us: “Those who show no mercy to others will have no mercy shown to them by Allah.” [Muslim]

 

This hope for Allah’s mercy should motivate our own desire to forgive and to one day enter the only world that really is perfect.

 

 

This ends the sequence of articles and I hope and pray you benefitted from it. I ask Allah subhanahu wa ta`ala (exalted is He) to accept it and to forgive me for my shortcomings. We will end by again speaking about Jannah (Paradise) as that is what we strive to attain.

 

Ibn al-Qayyim said, in regards to the description of the Paradise and the delights that it contains:

 

“And if you ask about its ground and its soil, then it is of musk and saffron.

 

And if you ask about its roof, then it is the Throne of the Most Merciful.

 

And if you ask about its rocks, then they are pearls and jewels.

 

And if you ask about its buildings, then they are made of bricks of gold and silver.

 

And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.

 

And if you ask about its fruits, then they are softer than butter and sweeter than honey.

 

And if you ask about its leaves, then they are softer than the softest cloth.

 

And if you ask about its rivers, then there are rivers of milk whose taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.

 

And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.

 

And if you ask about their drink, then it is Tasneem¹ , ginger, and Kaafoor² .

 

And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.

And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.

 

And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.

 

And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.

 

And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.

 

And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.

 

And if you ask about the clothing of its inhabitants, then they are of silk and gold.

 

And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.

 

And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.

 

And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.

 

And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-’Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.

 

And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.

 

And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorify, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everything but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.

 

And the covering on her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from an umbilical cord, childbirth and menses, and pure of mucous, saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no one who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn.

 

And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face – free from any resemblance or likeness to anything – as you see the Sun in the middle of the day and the full Moon on a cloudless night, then listen on the day that the caller will call: ‘O People of Paradise! Your Lord – Blessed and Exalted – requests you to visit Him, so come to visit Him!’ So they will say: ‘We hear and obey!’

Until, when they finally reach the wide valley where they will all meet – and none of them will turn down the request of the caller – the Lord – Blessed and Exalted – will order His Chair to be brought there. Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit on sheets of musk, and will not see what those who are on the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls: ‘O People of Paradise! You have an appointment with Allah in which He wishes to reward you!’ So they will say: ‘And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?’

 

And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller – Exalted is He, and Holy are His Names – has come to them from above them and majestified them and said: ‘O People of Paradise! Peace be upon you!’ So, this greeting will not be responded to with anything better than: ‘O Allah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!’ So the Lord – Blessed and Exalted – will laugh to them and say: ‘O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!’

 

So, they will all give the same response: ‘We are pleased, so be pleased with us!’ So, He will say: ‘O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!’ So, they will all give the same response: ‘Show us your Face so that we may look at it!’ So, the Lord – Mighty and Majestic – will remove his covering and will majestify them and will cover them with His Light, which, if Allah – the Exalted – had not Willed not to burn them, would have burned them.

 

And there will not remain a single person in this gathering except that his Lord – the Exalted – will speak to him and say: ‘Do you remember the day that you did this and that?’ and He will remind him of some of his bad deeds in the Worldly life, so he will say: ‘O Lord! Will you not forgive me?’ So, He will say: ‘Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.

So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife…

 

{Some faces that Day will be shining and radiant, looking at their Lord…} (al-Qiyaamah 75:22-23)”

 

[from  Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim, pg. 193]

 

Wouldn’t you love to enter that?

 

 

 

 

 

 

 

 

“I’m sorry; we’ve decided to go with someone else. We’ll be sure to keep your resume on file for a year in case something else comes up.“

 

I’ve been to plenty of job interviews. I’ve applied to more places than I can count since I finished my undergrad and interviewed at more places than I can remember. I definitely did not land every job I interviewed for. No matter how great or horrific my interviews went though, I learned something from them. I’ve also interviewed my fair share of people and talked to other managers in the process about what we’re looking for and what we’re not. These are simply some of my thoughts, based on my experience as both an interviewer and an interviewee. I hope that my advice will help you find something that you love, make you successful, and allow our ummah (community) to prosper insha’Allah (God willing).

 

  

You can pray istikharah (prayer for guidance) after the interview as well, but doing it before accomplishes several things. One, it gives you comfort that the outcome is from Allah subhanahu wa ta`ala (exalted is He). You remember that your potential employer is not your provider. Two, it calms you down. You realize that if it is good for you, you will get it, and if not, you won’t. So don’t sweat it! Just make du`a’ (supplication) for whatever is best.

 

  

Come up with a list of 5 things about yourself that would make them want to hire you. This can be some big accomplishment you have had, something you studied on the side, a problem you solved, or an example of teamwork or leadership. Work those 5 things into the interview wherever you can. Make sure you do not walk away from the interview wishing that they knew something about you that you just didn’t get a chance to say. There will be opportunities to work them in, so don’t let them pass by.

 

  

Come up with a list of 5 “smart points”. These are intelligent things that you can say about your field (your area of expertise and the field that you are interviewing for). These are points that will make the interviewer realize that you have background in that area and probably have a solid understanding in your field as well. Know them well; practice them in front of a mirror if you need to. Make sure that you are able to use them during the interview. Unlike the list of things that you want them to know about you, not all smart points have to be used if they don’t seem appropriate. After seeing your resume, there are many cases in which the employer is no longer wondering whether or not you are familiar with the subject. Instead, they just want to know that you’re a good match for the company. You’ll know this when they stay clear from the technical/field related questions. If they do this, do not press it too much, and don’t try to direct the interview in the direction that you want. If not, make sure you insert your smart points wherever possible.

 

  

Ask questions throughout the interview if appropriate. In addition, have at least two or three questions ready at the end of the interview. They will ask you if you have any questions for them. Never say no. You can even use the opportunity to find out more about the interviewer. Make them sell you the company! The interview goes both ways. Come up with your questions ahead of time. You can even write them down, bring them with you, and read them right off the paper if you need to (but they must be very good if you do). Some sample questions could be:

  

A lot of the interview questions that are asked are somewhat standard. Be ready to answer them. They can be found online and may be repeated throughout your different interviews. There are many questions that you can be sure you will be asked: why do you want this job, tell us about yourself, what is your greatest strength, what is your greatest weakness, etc. And by the way, when they ask for your greatest weakness, do not say that you’re too hard of a worker or something obnoxious like that. You’ll read tips online that will tell you to think of your strength and manipulate it to sound as if that’s your weakness so they think you’re amazing. When people answer me like this, I don’t think, “Wow, this person is really that great.” Instead, I think, “Wow, this person doesn’t even know in what areas they can improve.”

 

  

Before you go, read up about the company. Know what they do, their goals, their achievements, their culture. Be prepared to display your knowledge of the company during the interview. This goes a long way in showing that you are really interested in them, and that you’re not just hoping to land any job that comes along.

 

  

This is obvious and goes without saying. Dress professionally. Get a haircut if you need one. Shower, smell nice (guys), and make sure your shoes are nice and clean. Sisters, do not sacrifice your Islamic morals for the interview. Wear your hijab right and be modest. You’re not going to win a job by sliding your hijab back a few inches. Also, if you need to, you can carry your cell phone in your pocket, but make sure the ringer is off. I’ve had an interview take a turn for the worse because the person I was interviewing forgot to turn his ringer off, and a very strange ring-tone went off which gave us a completely different impression of the professional person we thought we were interviewing. Don’t take the chance.

 

  

Before you go, determine if you will shake hands with the opposite gender. Regardless of your decision, be both confident and polite. Have a general idea of how you will respond if you will not shake their hand. A short, concise, answer should do the trick. Also, consider that you may be put in a position where they want to interview you behind a closed door, with no windows into the room, with one person from the opposite gender (khalwa). You can politely ask that the door be left slightly open.

 

  

There isn’t much you need to bring to your interview: some copies of your resume (five should be enough unless you know you need more), a pen, and something to write on. Don’t come in with more than that. Don’t bring your own drink or cup of coffee, snacks, or anything additional. It can be a turn-off.

 

  

Be on time or else you pretty much automatically don’t get the job. This is the professional world. 9:30 means 9:30. Not 9:33. Also, don’t try to impress them by showing up 45 minutes early. When someone shows up half an hour early, I don’t think that the person is punctual. Instead, I think that that person has no respect for my time. I’m at work, I have things to do, I have other meetings, and a schedule. When someone shows up half an hour early, I have to drop what I’m doing and rearrange my entire day because of it. Get there a half an hour early– but sit in the car, go over your smart points and the things you want them to know about you. Make some du`a’. Just don’t check in with the receptionist (or interviewer) until 5 minutes prior to your interview time.

 

  

Do not give one word, yes and no answers. Answer thoroughly. They are asking questions hoping to hold a conversation with you. Whenever possible, tell them a story about yourself – tell them heroic stories of great things you’ve done on the job or a project. They’ll be sure to remember you if you do. Tell them about a problem you solved or method that you improved at your last job or school project. Answer questions completely and enthusiastically. Show them that you can hold a conversation. Use the STAR method when answering questions – Situation (setting the scene), Task (specifics of what’s required), Action (what you did), Result (what happened). Answering in a results-oriented way is critical. You can find some good examples online by doing a Google search on the STAR Method.

  

Part of the interview process is the employer finding out if you would be a good match for the company. They want someone who is personable, can get along with other employees, and is good for the overall culture. You have those few short hours to prove that you’re that person. It’s OK to crack a joke or laugh at something. Allow your good Muslim character to show.

 

  

Of course you will have to take a long break for Jummah (Friday) Prayer. You will need to slip out for 5 minutes to pray Duhr and Asr. You’re going to get the bathroom sink wet once or twice a day making wudu (ablution). Your schedule may need to change slightly during Ramadan. However, there is absolutely no reason you need to mention any of that right off the bat. Most of these will not affect anything at work any more than someone slipping out for a cigarette a couple times a day. The only thing probably worth mentioning is your slightly longer lunch break on Fridays for Jummah Prayer. And don’t even mention that until they make you an offer. And don’t make it a bigger deal than it is.

 

  

Again, this goes with the tip of knowing that Allah (swt) is your provider. This employer is not your provider. So know that they need you just as much as you need them. Be humble, but confident, just like the character of the Prophet Muhammad ﷺ (peace be upon him). Don’t wait for approval in the interviewer’s face because it may not come. Speak clearly, don’t say anything negative (no matter how horrible your last boss was), don’t be nervous, and sit up straight. We once did not make someone an offer because of the way he disrespectfully slouched throughout the entire interview. We decided that he was not someone that we could put in front of our clients.

 

 

 

 

Question: Why aren’t my prayers being answered?

 

Answer: May Allah reward you for asking such an honest question, and may He guide us towards the truth. Ameen.

 

I think what happens in this type of situation is that we mix up our means and our ends. When we make du`a’ for a good husband, for example, is that strong marriage a means or an end? I think many people take it as an end, which explains much of the disillusionment and disappointment that often follows (ironically in both cases: whether we get it or we don’t). Like everything in this dunya, marriage is only a means – a means to reach Allah. So if we pray for it and we don’t get it, perhaps Allah has chosen another means for us – perhaps through hardship, the purification it may cause and the sabr it builds, to bring us to that end: Allah. It may be, as only Allah knows best, that had He given us that amazing husband we made du`a’ for, it would have made us heedless and therefore not achieve our end at all.

 

Instead of seeing it like this, however, I think the problem is we are seeing things as just the opposite. The dunya (that great job, certain type of spouse, having a child, school, career, etc) is our end and *Allah* is the means that we use to get there. We use that means, through making du`a’, to achieve our end (whatever it is that we’re making du`a’ for), and then get disappointed when our means (Allah) didn’t come through for us. We throw our hands up in the air and say our du`a’ are not being answered. Our means just isn’t coming through for us!

 

But, Allah isn’t a means. He is the end. The ultimate objective of even du`a’ itself is to build our connection to Allah. Through du`a’ we become closer to Him. So, I think the problem is that our focus is wrong. That’s why I love the du`a’ of istikhara so much. It’s just perfect because it acknowledges that Allah only knows best, and then asks for Him to bring what is best and take away what is not best. The focus of that du`a’ is not that which you are asking for. The focus is what is best in this life and next.

 

This is not to say that we cannot make du`a’ for things specifically that we want. On the contrary. Allah loves for us to ask of Him. But it means that once we ask, do our part to the utmost, and put our trust in Allah, we are pleased with what Allah chooses for us. And we realize that Allah answers all du`a’ - but not always in the form we expect. And that is simply because our knowledge is limited, and His is unlimited. In His infinite knowledge He may send us what He knows to be better for us in achieving the ultimate end: the pleasure of Allah (swt).

 

Wa Allahu `alam (and Allah knows best).