Mihraab Reflections by Shaykh Osman Shareef

There is a very famous Hadith regarding the 7 categories of individuals who will be given shade on the Day of Judgement. In certain narrations, it has been described as a day where people will be drowning in their own sweat due to the widespread fear and anxiety. The sun will be brought in close proximity to us. حت تكون منهم كمقدار ميل to the distance of 1 ميل away. Scholars have interpreted this to be either the distance of one mile or ميل (equal to the length of the small stick one uses when applying kohl to the eyes). We ask Allah for His mercy on that day!                                                       

    One of the seven categories of people who will be given shade on that day have been described as “Youth who spent time in the remembrance and worship of Allah”. The Arabic word for a young man or youth is shabab that stems from the word ‘shabba’ which means to burst into flames or to be extremely active. Linguistically, it implies energy, vigor, a dynamic phase of life. It is a time in a persons life where passion and energy lead the way to many decisions. A time of physical peak and vitality. A time when ones natural human desires are also at peak. With these beautiful and dynamic qualities, it is also the time in many people’s lives where they come across and face many temptations and distractions. These temptations and surrounding challenges have only been amplified with the advent of social media, an increasingly liberalized non faith based society and overall lack of the pursuit of sacred knowledge. Hence through this Hadith, we come to understand that the ibaada, steadfastness to faith and consciousness of Allah during ones years of youth are so highly regarded by our Merciful Creator. Under the tafseer of Verse 201 of Suratul Aaraf, Hafiz Ibn Kathir (R) has mentioned an incident during the time of Umar ibn Khattab R.

There was a young  man who would frequent the masjid to make ibaadah. He would spend time there in seclusion. One day, a women came in close proximity to him with desire and called him towards sin. He abstained but eventually, his desire overcame him and he started towards a place of seclusion to act upon his feelings. As he entered a place of seclusion,  A verse of the Quran flashed before him. إِنَّ ٱلَّذِينَ ٱتَّقَوْا۟ إِذَا مَسَّهُمْ طَـٰٓئِفٌۭ مِّنَ ٱلشَّيْطَـٰنِ تَذَكَّرُوا۟ فَإِذَا هُم مُّبْصِرُونَ  (Indeed, when Satan whispers to those mindful of Allah, they remember their Lord then they start to see things clearly). The effect of the verse was so immense upon his soul, he fell unconscious. He then woke from his unconsciousness and shortly thereafter passed away. He was taken away and his father was informed of what had happened. He was buried that night and his janaza salah was performed. That night Umar (R) returned from an expedition and he was informed of the incident. He made his way over to the young mans grave at night with those who were with him and prayed his janaza and made dua for him. Umar (R) than spoke to him while he was already in his grave, “Oh youngster, وَلِمَنْ خَافَ مَقَامَ رَبِّهِۦ جَنَّتَانِ (And whoever is in awe of standing before their Lord will have two Gardens).” In miraculous fashion, the young man responded from his grave saying “يا عمر قد اعطانيهما ربي عز و جل في الجنة مرتين“ (Oh Umar, verily my Lord has given me those two gardens promised in Jannah in the Quran)! 

    Allah bestowed upon him the  beautiful gardens of Jannah! All of this was due to his fear and devotion to Allah in his youth! May Allah keep us all steadfast upon the deen and eternal guidance to be his subservient slaves in our youth and our old age!

Isrā’ wal Mi’rāj & Ramadān Reflections by Shaykh Umair Ahmad

Isrā’ wal Mi’rāj, occurring in the month of Rajab, is the perfect prelude to Ramadān. In Ramadān we race to perform deeds that will get us ahead. But what is the purpose of our deeds and actions? It is not to quantify or check a box of accomplishments. Rather, our deeds and actions are meant to lead us to submission.  The wondrous Night Journey and Ascension of the Prophet Muhammad ﷺ, above all else, is a story of ‘ubūdiyyah or servitude to the One Being Who has True Dominion. The story does not begin with the night he ﷺ awoke in the house of Umm Hāni, but begins with the 10+ prior years of struggle and persecution. It was a decade of difficulty that only increased day after day peaking during his ﷺ stay in Tā’if, about which he said were his most difficult days. The culmination of all his suffering was him ﷺ turning to Allāh, not only throughout his life, but again in his greatest hour of need. There in the orchard, utterly heart-broken, he ﷺ  made his beautiful supplication “Oh Allāh I complain to you about my own weakness, inadequate strategies, and humiliation before the people…I seek refuge with the Light of Your Countenance which extinguishes all darknesses and sets right the affairs of this life and the hereafter…” Allāh ta’āla answered his supplication and took him ﷺ on a miraculous voyage from Makkah to Jerusalem and in physical ascension through the heavens. In the Divine Presence of The Most High he was asked, “How should We honor you” to which he ﷺ responded “with ‘ubūdiyyah” and Allāh ta’āla revealed “Perfection belongs to that Being Who took his ‘abd [Slave] during the night from Masjid al Harām to Masjid al Aqsā…”(17.1).

The Night Journey and Ascension was not only a physical ascension but also one of the spirit. In the greatest human experience, the Messenger of Allāh ﷺ entered into Divine Proximity, and although he physically returned, his spirit remained in a state of ecstasy. Thus it became known as his ﷺ Mi’rāj as opposed to ‘urūj because the latter entails rise and descent whereas the former is ascension only. He returned with the obligation of the 5 daily salāh, a gift to his ummah so that, although we will not experience his mi’raj, we may experience our own through those very salāh.

Our souls elevation must be connected to worship. ‘Ubūdiyyah is a state where mind, body, and heart all come together in harmony to experience the intellection and gnosis of our Creator, thereby fulfilling our objective as Allāh ta’āla says “I have not created jinnkind nor mankind except to worship Me”(51.56). This phenomenal event of Rajab is a reminder for us as we come upon the doorstep of Ramadān to intellectually understand how to attain bliss and felicity, so that our physical endeavors in Ramadān can have a spiritual impact, a true elevation of the soul - such that when Ramadān comes to a close and our physical bodies return to a more normal state, our spirit continues to rise.

Winter Quarter Reflections by Shaykh Qasim Hatem

Ikhlas (Sincerity) is worshipping for the noble countenance of Allah. It is to do acts of worship for the sake of Allah. It is everything we are and do solely for Allah, The Most High. Ikhlas is to close the gap between what we say and what we do. It is to talk the talk and walk the walk. It is to intend in our hearts to please Allah, seeking His love and reward. It is to love and obey Allah because He is our master and we are His servants. We worship Allah because He is Allah, and with that comes His pleasure and paradise. Ikhlas is a virtue of the heart that causes us to purely and only worship Allah, turning away from everything else. It is to care only about how Allah sees you and not what people think of you. 

The opposite of ikhlas is riya (ostentation). Riya is worshipping for other than Allah. It is to do acts of worship for the sake of people. It is showing off in religious works so that one can be seen and heard. Riya is a minor shirk (polytheism), not a major shirk, because it is insincerely doing what is meant for Allah for the sake of people. It is a major sin and vice of the heart. It is to care what people think of you over how Allah sees you. 

It is important to know the definitions of ikhlas and riya because things are distinguished by their opposites. If we understand what ikhlas is, then we know what riya is and what ikhlas is not. First,  one would work to remove the vice of riya from the heart. Then, one would work to adorn the virtue of ikhlas in the heart. This is part of the process of tazkiyah (purification of the heart). Mainly, we need to renew and rectify our intention to do everything we do, inwardly and outwardly, seen and unseen, big and small, sincerely and solely for the sake of Allah and not for nothing or no one else.

May Allah give us true ikhlas and remove riya from us in goodness, gentleness, and well-being. Amin.

Rabī' al Awwal Reflections by Ustādhah Umm Muhammad

Asalaam Alaykum,

Ustādhah Umm Muhammad shares her thoughts on connecting with The Creator and The Greatest of Creation


"Read the Quran like a personal love letter from Allah," my teacher beautifully advised me. However, I have found that reading the Quran as a love letter from Allah to His Beloved Prophet Muhammad ﷺ to be more fulfilling. Every verse can take on a new hue of endearment when looked at from this lens. Rasul Allah ﷺ is addressed in the Quran over and over again through the "kaf" of mukhatabah (you) and the word "qul (say)." For example, "Say, “This is my way. I invite to Allah with insight—I and those who follow me. Glory be to Allah, and I am not one of the polytheists" [12:108]. "...And you are truly of outstanding character" [68:2]. Allah is constantly praising him ﷺ in His eternal speech. 

We take for granted that he ﷺ is the most knowledgeable of creation and our teacher, but there was a process to his learning. He ﷺ didn't begin spreading the message knowing all the details of the stories of other prophets. These were slowly shared with him over the 23 years of revelation. I can only imagine the solace that chapter Yusuf provided to the new Muslim companions when it was revealed during the embargo. As they were starving by the actions of their own tribe, they could relate to the betrayal Sayyiduna Yusuf عليه السلام experienced from his brothers and hope for a similar triumph that followed. Throughout the Quran, we can see Allah lovingly encouraging the Messenger ﷺ and his companions to steadfastness. 

Of course, as members of his ﷺ community, we too have a share in the love. Rasul Allah's ﷺ generosity is such that when Allah promises him in the Quran, "And of course, your Lord will give you so much that you will be well pleased" [93:5]. The Prophet ﷺ responded, "If that is the case, then I will not be pleased as long as one of my ummah is in the fire" (Qurtubi). Per his ﷺ nature as the mercy to all of the worlds, we benefit from the love that was poured onto him with the Quran. This Rabi al-Awwal, let us marvel at Allah's love for His messenger Muhammad ﷺ. Let us read the Quran parallel with the Sirah and grow in love for both.