Your Intention Makes the Difference – Part 2

Allah Subhanahu wa Ta’ala says:

Whoever desires the life of this world and its adornments – We fully repay them for their deeds therein, and they therein will not be deprived. 
They are those for whom there is nothing in the Hereafter but Fire;  And lost is what they did therein, and worthless is what they used to do.
[Surat Hud: Aayah 15]

The Salaf-us-Saalih have commented on this verse:

Al-`Awfi reported that Ibn `Abbas RadhiAllahu ‘Anhu said concerning this verse, “Verily those who show off, will be given their reward for their good deeds in this life. This will be so that they are not wronged, even the amount equivalent to the size of the speck on a date-stone.” Ibn `Abbas Radhi Allahu ‘Anhu continued saying, “Therefore, whoever does a good deed seeking to acquire worldly gain – like fasting, prayer, or standing for prayer at night – and he does so in order to acquire worldly benefit, then Allah says, `Give him the reward of that which he sought in the worldly life,’ and his deed that he did is wasted because he was only seeking the life of this world. In the Hereafter he will be of the losers.”

Mujahid and others said, “This verse was revealed concerning the people who perform deeds to be seen.”

Qatadah said, “Whoever’s concern, intention and goal is this worldly life, then Allah will reward him for his good deeds in this life. Then, when he reaches the next life, he will not have any good deeds that will be rewarded. However, concerning the believer, he will be rewarded for his good deeds in this life and in the Hereafter as well.”

[The commentary above was taken from Tafseer Ibn Kathir]

Let’s focus on those golden words above once again to understand that Qatadah Rahimahullah is talking about two people, who are doing absolutely the SAME deed, but one wins only in this world and the other wins both here and in the hereafter:

Person 1:

“Whoever’s concern, intention and goal is this worldly life, then Allah will reward him for his good deeds in this life. Then, when he reaches the next life, he will not have any good deeds that will be rewarded.”

Person 2:

“Concerning the believer, he will be rewarded for his good deeds in this life and in the Hereafter as well.”

Take the example from Part 1 of this topic where the wealthy man spent his provision in the path of Allah, and yet he will be thrown into the hell fire. The other man whose provision was half a date that he spent in charity, is likely to be saved from the fire. Both men are doing the SAME deed of spending and yet one excels only in this world while the other excels both in this world and in the hereafter. Half a date of charity outweighed a lifetime of accumulated wealth. The intention made the difference.

Your intention is such an important aspect of your deed that you can use to invest EVERYTHING that you do here in this world and gain reward in the hereafter, even acts that you may not consider to be worship towards Allah such as: sleeping, eating, playing football, going to the gym, cooking, painting. How, you ask? Where is the proof from the Qur’an and Sunnah you ask? Let us explore the topic of intention (sincerity towards Allah) a bit more and truly realize how broad it is and what we are missing out on.

The famous hadeeth on niyyah

The Commander of the Faithful, Umar ibn al-Khattab, relates that he heard Allah’s Messenger (Sallallahu ‘Alayhi wa Sallam) say:

“Actions are but by intentions and every man will have only what he intended. So whoever emigrated for Allah and His Messenger, then his emigration was for Allah and His Messenger. And whoever emigrated to attain something of this world or to marry a woman, then his emigration was for whatever reason he emigrated.”

[Sahih al-Bukhari and Sahih Muslim]

This hadeeth is so important that Imam Al-Bukhari chose to record this as the very first hadeeth in the famous Sahih Al-Bukhari.
Imam As-Shafi`i said: “This hadeeth contains a third of knowledge. It applies to seventy distinct branches of Islamic Law.”
Imam Ahmad ibn Hanbal said that this hadeeth is one of three that covers the principles of Islam.

The background of the hadeeth is as follows: 

When the believers were migrating from Makkah to Madinah, some Muslims immigrated for the love and pleasure of Allah. But others migrated for worldly gain.

It is related that a man sought the hand of a woman called Umm Qays. She refused to marry him unless he undertook the emigration to Madinah. So he made the emigration and married her in Madinah. He became known as “the emigrant to Umm Qays”.

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari entitled Fath al-Bari, asserts that the story of the “emigrant to Umm Qays” is authentic. In fact, its chain of transmission fulfills all of the conditions of authenticity set forth by al-Bukhari and Muslim. However, Ibn Hajar also points out that there is no evidence to indicate that the Prophet (Sallahu ‘Alayhi wa Sallam) was referring to this incident when he said “Actions are but by intentions…”

In any case, this hadeeth is general in its meaning relating in some way to every action that has or should have an intention behind it.

So we see two men, both migrating to the city of Madinah. Both undertaking the tedious, weary task of giving up their nice comfortable homes that they lived in for so long, leaving behind wealth and possession, a fantastic secure job, then taking the trouble of travelling for many hundreds of miles to get to a destination that was completely new to them and could possibly be the beginning of a tough time to settle in. Both these men are going through the SAME thing. But one gains the reward of Allah and the other doesn’t. One wins and the other loses. Isn’t that astonishing? What makes the difference? The intention. One did it for the pleasure of Allah. The other for a woman.

The winner converted his action to worship by a simple intention in the heart to please Allah.

So the lesson here is that: the famous hadeeth on niyyah is not just for established acts of worship in our shariah, like fasting or praying. Rather this hadeeth is for any permissible deed that we do. This is what Ahmad ibn Hanbal understood from the hadeeth, because he said: “I prefer that when anyone does any deed – whether it be prayer, fasting, or charity, or whether it be any other kind of virtuous deed – he should have his intentions always precede his actions, for the Prophet (Sallahu ‘Alayhi wa Sallam) said: ‘Actions are but by intentions…’.”

The important lesson above is stressed in the following quote by Sheikh Salih Al-Munajjid:

It should be noted that intentions are of two types [1]:

1 – Obligatory intention, without which an act of worship is not valid, such as the intention in doing wudoo’, praying, paying zakah (obligatory alms), fasting and doing Hajj (Pilgrimage). This intention is something that no one can do without. When you pray, you already have an intention in your heart. It is difficult for a person to forget to form the intention in such cases.

2 – The second type of intention is that which is mustahabb (preferable) in order to attain reward. This is what some people forget, which is to keep the intention in mind when doing permissible things, so that they will be acts of worship, such as eating, drinking and sleeping with the intention of strengthening oneself to do acts of worship, as the Prophet (peace and blessings of Allah be upon him) said:

“You will never spend anything that you spend for the sake of Allah, but you will be rewarded for it, even the morsel of food that you put in your wife’s mouth.”

Narrated by al-Bukhari (56)

And similarly, the Messenger of Allah Sallallahu ‘Alayhi wa Sallam said to Sa`d bin Abi Waqqas Radhi Allahu ‘Anhu:

“You will not spend charity with which you seek Allah’s Face, but you will ascend a higher degree and status because of it, including what you put in your wife’s mouth.”

Saheeh Al-Bukhari and Muslim, as noted in Tafsir Ibn Kathir under Aayah 2:274

It should also be noted that:

1) Your niyyah needs to precede your action.

2) The niyyah is in the heart.

Shaykh al-Islam Ibn Taymiyah said “The intention of purifying oneself by doing wudoo’ ghusl or tayammum, of praying, fasting, paying zakaah, offering kaffarah (expiation) and other acts of worship does not need to be uttered verbally, according to the consensus of the imaams of Islam. Rather the place of intention is the heart, according to the consensus among them. If a person utters something by mistake that goes against what is in his heart, then what counts is what he intended, not what he said.” [2]

3) A person’s intention should be comprised of:

A– That he is performing the specific act of worship, like wudoo’, salah, zakah etc. (This is important because you cannot make the intention after the act of worship. For e.g. you take a shower and then after you finish you cannot make the intention that you performed ghusl and expect reward from it).
B– That he’s performing it for the sake of Allah
C– That he’s performing the act of worship so as to fulfill the command of Allah

This is the complete intention (Allah knows best).

[Sharh Riyadh Us Saliheen by Shaikh ibn ‘Uthaymeen (1/14)]

How doing the same deed made one a winner and the other a loser

Now let us see some more examples of how the same deed made people winners and others losers because one intended by the deed to seek the pleasure of Allah and the other didn’t.

Allah Subhanahu wa Ta’ala says:

“There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah’s Cause), or Ma’ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind, and he who does this, seeking the good Pleasure of Allah, We shall give him a great reward.”
[Surat An-Nisaa’: 114]

Ibn Rajab comments on this verse:

Allah describes enjoining alms giving, goodness, and reconciliation as good deeds in and of themselves. This is because such deeds benefit the people. However, Allah only promises a reward to those who carry out these deeds “seeking the good pleasure of Allah”. Therefore, if a person performs these good and beneficial deeds for the sake of Allah, then the deeds will be good for him as well as for those who benefit from his deeds. If he had other ulterior motives, then these deeds will be of no good for him. [Jami` al-`Ulum wa al-Hikam]

Similarly,  using Ibn Rajab’s words again, the deed such as going to the gym may be a good deed in and of itself because you may do it to improve your health and stay fit. However, Allah only promises a reward to those who carry out this deed “seeking the good pleasure of Allah”.

You can just about place any good deed in the underlined part above and it will still hold true. Lets try again.

A deed such as sleeping may be a good deed in and of itself because you may do it to  relieve yourself from the hardships of the day. However, Allah only promises a reward to those who carry out this deed “seeking the good pleasure of Allah”.

See? It is that simple. It requires you to be attentive of Allah in your actions all the time, whether you’re sitting, moving, at your work place, with your family, with your friends, whatever and wherever. As Allah says:

Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): “Our Lord! You have not created (all) this without purpose, glory to You! (Exalted be You above all that they associate with You as partners).
Then protect us from the punishment of the Fire.

[Surat Aal ‘Imran: Aayahs 190-191]

Mu’adh (may Allah be pleased with him) said:

I sleep and I get up (to pray at night), and I seek reward for my sleep as I seek reward for my getting up.

Narrated by al-Bukhari (4088)

He (may Allah be pleased with him) sought reward for his sleep just as he sought reward for his getting up to pray at night, because he intended by sleeping to gain strength to do acts of worship.

Al-Hafiz Ibn Hajar said in al-Fath: What this means is that he sought reward by resting just as he sought reward by striving, because if the intention in resting is to enable one to do acts of worship, one attains reward.[1]

So why can’t we make the same intention when we work, play football, cook food, wash ourselves or whatever, to be sincere to Allah and seek reward through it? Take each of the deeds just mentioned and relate it to the hereafter:

Work: Hasn’t the Prophet Sallalahu ‘Alayhi wa Sallam commanded us numerous times to work for our provision, one being in the following hadeeth :

It was narrated that ‘Aishah RadhiAllahu ‘Anha said:
“The Messenger of Allah said:
“The best (most Pure) food that a man eats is that which he has earned himself.”
Sunan an-Nasa’i 4449
In-book reference : Book 44, Hadith 1
English translation : Vol. 5, Book 44, Hadith 4454

In another hadeeth:

Ka`b ibn `Ujarah رضي الله عنه said: “A man passed by the Prophet صلى الله عليه وسلم and his Companions were impressed by the man’s strength and energy. They said: ‘O Messenger of Allah صلى الله عليه وسلم, if only this was for the sake of Allah!’
The Messenger of Allah صلى الله عليه وسلم said:

❝If he goes out to work for the sake of his young children, he is striving for the sake of Allah;
if he goes out to work for the sake of his aged parents, he is striving for the sake of Allah;
if he goes out to work to keep himself from having to beg, he is striving for the sake of Allah;
but if he goes out to work for the purposes of showing off and boasting, then he is striving in the way of the Shaytaan.❞

[Al-Tabaraanee in al-Kabeer (282) and in al-Sagheer (940) and graded as “Saheeh li-ghairihi” by Shaikh al-Albaanee in Saheeh al-Targheeb (1692 & 1959) and in as-Saheehah (2232) from the Hadeeth of Abu Hurairah]

Most of us have a Monday to Friday fixed hours job that we get up for about 70% of the times in a week. We get up to go to work, why can’t we go to work to worship Allah? A simple sincere conscious intention towards seeking the pleasure of Allah is all that is required.

Say you are a doctor. Abu ‘Aisha Amjad writes [3],

“The Muslim doctor should hope for Allah’s reward and good recompense.  He (or she) should be sincere to Allah in his (or her) profession and should not practice medicine only for his (or her) status to be acknowledged. Rather he (or she) should be sincere and hope for Allah’s reward.* Alqamah Ibn Waqqaas Al-Laythiy said: I heard Umar Ibn Al-khattaab (radiyallaahu-‘anhu) saying whilst on the minbar: I heard the Messenger of Allah (sallal-laahu-‘alayhi-wasallam ) saying:

إنما الأعمال بالنيات وإنما لكل امرئ ما نوى فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله ومن كانت هجرته لدنيا يصيبها أو امرأة ينكحها فهجرته إلى ما هاجر إليه

“Actions are (judged) by intentions and every person will have what he intended. So he whose migration was to Allah and His Messenger, his migration is to Allah and His Messenger. And he whose migration was for some worldly (gain) or for a woman to marry, then his migration is to that for which he migrated.” [Al-Bukhari and Muslim]

Why don’t we think about the above before we go to work? All it requires is a sincere intention and then Allah will reward us even whilst we are typing away on a computer or performing a heart surgery or whatever our job is, because our intention was to please Him alone.

Play football: Hasn’t the Prophet Sallallahu ‘Alayhi wa Sallam commanded us in numerous places to stay fit, healthy and strong, one of which is:

“A strong believer is better and is more lovable to Allah than a weak believer.”

In-book reference : Sahih Muslim, Book 46, Hadith 52
USC-MSA web (English) reference : Book 33, Hadith 6441

Why don’t we think about this before we start exercising or going to the gym or playing for physical fitness. All we have to do is form a sincere intention towards Allah to please Him abiding by the commandments He gave us to follow Himself for taking care of our-selves. And then we can enjoy both this time of keeping ourselves healthy in this world and also reap reward in the hereafter because we converted our action into worship for the sake of Allah.

Cook Food: Hasn’t Allah Subhanahu wa Ta’la said:

O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship.

[Surat Al-Baqarah: Aayah 172]

Why don’t we think about this before we start cooking or eating, why don’t we think about wanting to please Allah, forming an intention and then proceeding with the action and gaining numerous reward at the same time in this world and hereafter as opposed to the one who starts the deed without being conscious of Allah and thus not benefiting from the time and effort that he/she spends cooking and eating?

Washing ourselves: Hasn’t the Prophet Sallallahu ‘Alayhi wa Sallam taught us by his actions to clean ourselves, one incident being:

“The Prophet (peace and blessings of Allaah be upon him) used to relieve himself, then another boy and I would bring a vessel of water and a short spear [to use as a sutrah for the prayer he was going to do after doing wudoo’] and he would cleanse himself with the water.”

Narrated by al-Bukhaari, 149; Muslim, 271

Why don’t we think about this action of cleansing that the Prophet Sallallahu ‘alayhi wa Sallam did before entering the bathroom, reciting the du’aas that he Sallallahu ‘alayhi wa Sallam has taught us to say before entering the bathroom, forming an intention to please Allah to clean ourselves for His sake and His pleasure because the Prophet Sallallahu ‘alayhi wa Sallam used to clean himself and thus gain the reward of Allah and His Blessings, Mercy and Victory in this world and the hereafter?

These are just some deeds that we do everyday. We do many more and by Allah! we will find something in the Qur’an or Sunnah guiding us and telling us how to go about doing it.

Do you see how Allah has guided us in every single matter of our lives from prayer to professional work to how to clean ourselves in the bathroom to physical fitness? Allah has showed us how His religion is comprehensively part of everything that we do here in this world and how we can relate everything to Him and seek His pleasure and gain great reward.

And why else would Allah tell us to say and remind ourselves that:

Say (O Muhammad Sallahu ‘Alayhi wa Sallam): “Verily, my Salat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists).

[Surat Al-An’am: Aayah 162]

Allah has guided us in every aspect of our lives and has taught us how to relate everything that we do with seeking His pleasure and the Hereafter. And the one who doesn’t do so, is not mindful of Allah in all his activities and therefore has no sincerity or intention behind what he does and he just aimlessly does the deed, is surely in loss. This also goes for the people who don’t make an effort to know Allah and don’t invest the time to build a relationship with Allah that would have helped them to remember and want to please Allah all the time in whatever they do. Such people will surely be in loss in the hereafter. Which is why the great scholar Imaam lbn al-Qayyim Rahimahullah said:

“The lifespan of a person is the period of his life, and there is no life for the one who has turned away from the (worship) of Allah, and is occupied with other than Him, rather the life of the animals is better than his life. For indeed, a person’s life is by way of his heart and soul, and there is no life for a person’s heart except by having knowledge of its Creator, having love for Him, and worship of Him alone, turning to Him in repentance, having tranquility and comfort in His remembrance, and having delight in drawing closer to Him. So whoever is deprived of this life has indeed been deprived of goodness in its entirety. Rather there is nothing in this world with all that it has that could compensate for this life (of having knowledge of Allah, worshiping Him, and having delight in drawing closer to Him etc).

[Ad-Daa’ wad-Dawaa’ (pg. 201), Daar’Aalim al-Fawaaid print, 2nd edition]

Some practical steps in order for us to be mindful of Allah and seek reward from our deed with a sincere intention:

Sheikh Saalih Al-Munajjid writes:

“What helps to keep this intention in mind is:

Deliberating, thinking and not being hasty.

So you should think about what you are intending to do, take stock of yourself before acting, think about whether it is halaal or haraam (permissible or impermissible), then look at your intention:

What do you want from this?

Every time you take stock of yourself and think before acting, this will remind you about forming the intention, until it becomes second nature and a habit that you adopt, so that you will not enter or exit, eat or drink, give or withhold, without having an intention in doing so; thus most of your time will become times of worship.”[1]

To Conclude:

Allah says:

And I did not create the jinn and mankind except to worship Me.
I do not want from them any provision, nor do I want them to feed Me.
Verily, Allah is the All-Provider, Owner of Power, the Most Strong.

[Surat Adh-Dhariyaat: Aayahs 56-58]

It is possible for you to worship Allah 24 hours a day. You are not worshiping Allah only when you are in the mosque. Your entire life can revolve around worship. You are here for the hereafter. You were given life because of worship. And your sincerity, your intention towards Allah will make the difference.

Please read part 1 of this topic here: Your Intention Makes the Difference Part 1

The Intention Makes the Difference Part 2

Resources used:

[1] https://islamqa.info/en/answers/95095/forgetting-intention

[2] https://islamqa.info/en/answers/13337/ruling-on-uttering-the-intention-niyyah-in-acts-of-worship

[3] https://salaficentre.com/2015/05/3-the-muslim-doctor-and-the-goal-behind-medicine/

The Story of the Truthful

And [He also forgave] the three who were left behind [and regretted their error] to the point that the earth closed in on them in spite of its vastness and their souls confined them and they were certain that there is no refuge from Allah except in Him. Then He turned to them so they could repent. Indeed, Allah is the Accepting of repentance, the Merciful.

O you who have believed, fear Allah and be with those who are true.

[Surat At-Tawbah: Ayahs 118-119]

Ka`b bin Malik RadhiAllahuAnhu had become blind. His son Abdullah used to guide him and attend to his needs. Ka`b bin Malik RadhiAllahuAnhu narrated a story to his son, looking back into the past during the time of great battles he had spent alongside the Prophet Sallalahu Alayhi wa Sallam. This story is especially a particular battle called ‘the battle of Tabuk’ which he did not join. What happened when the Prophet Sallalahu Alayhi wa Sallam found out that he had not joined the battle? Let us read the story of Ka’b bin Malik RadhiAllahuAnhu that is noted down in the famous explanation of the quran Tafseer Ibn Katheer:

Ka`b bin Malik narrates,

“I did not remain behind Allah’s Messenger in any battle that he fought except the battle of Tabuk. I failed to take part in the battle of Badr, but Allah did not admonish anyone who did not participate in it, for in fact, Allah’s Messenger had gone out in search of the caravan of Quraysh, until Allah made the Muslims and their enemies meet without any appointment. I witnessed the night of Al-`Aqabah pledge with Allah’s Messenger when we pledged for Islam, and I would not exchange it for the Badr Battle, even though the Badr Battle is more popular among the people than the `Aqabah pledge.
As for my news of this battle of Tabuk, I was never stronger or wealthier than I was when I remained behind Allah’s Messenger in that battle. By Allah, never had I two she-camels before, but I did at the time of that battle. Whenever Allah’s Messenger wanted to go to a battle, he used to hide his intention by referring to different battles, until it was the time of that battle (of Tabuk) which Allah’s Messenger fought in intense heat, facing a long journey, the desert, and the great number of enemy soldiers. So the Prophet clearly announced the destination to the Muslims, so that they could prepare for their battle, and he told them about his intent. Allah’s Messenger was accompanied by such a large number of Muslims that they could not be listed in a book by name, nor registered.”

Ka`b added, “Any man who intended not to attend the battle would think that the matter would remain hidden, unless Allah revealed it through divine revelation. Allah’s Messenger fought that battle at a time when the fruits had ripened and the shade was pleasant, and I found myself inclined towards that. Allah’s Messenger and his Companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, `I can do that if I want.’ So I kept on delaying it every now and then until the people were prepared, and Allah’s Messenger , and the Muslims along with him, departed. But I had not prepared anything for my departure. I said, `I will prepare myself (for departure) one or two days after him, and then join them.’ In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again, the next morning, I went out to get ready but returned without doing anything. Such was the case with me until they hurried away and I missed the battle. Even then I intended to depart to catch up to them. I wish I had done so! But such was not the case. So, after the departure of Allah’s Messenger , whenever I went out and walked among the people (who remained behind), it grieved me that I could see none around me, but one accused of hypocrisy or one of those weak men whom Allah had excused. Allah’s Messenger did not remember me until he reached Tabuk. So while he was sitting among the people in Tabuk, he said,

“What did Ka`b bin Malik do?”

A man from Banu Salimah said, “O Allah’s Messenger! He has been stopped by his two Burdah (garments) and looking at his own flanks with pride.”

Mu`adh bin Jabal said, “What a bad thing you have said! By Allah! O Allah’s Messenger! We know nothing about him but that which is good.”

Allah’s Messenger kept silent.”

Ka`b bin Malik added, “When I heard that Allah’s Messenger was on his way back to Al-Madinah, I was overcome by concern and began to think of false excuses. I said to myself, `How can I escape from his anger tomorrow’ I started looking for advice from wise members of my family in this matter. When it was said that Allah’s Messenger had approached (Al-Madinah) all evil and false excuses abandoned my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth.

Let us pause for a moment here and reflect. Remember, the sahabah were also human beings who could make mistakes now and then. He, Ka’b bin Malik Radhi Allahu Anhu, could have chose to lie, but he didn’t. He decided not to resort to false excuses and lies in this pressurizing situation. He was determined to speak the truth. What happened next? Ka’b bin Malik continues to narrate:

“Allah’s Messenger arrived in the morning, and whenever he returned from a journey, he used to visit the Masjid first, and offer a two Rak`ah prayer, then sit for the people. So when he had done all that (this time), those who failed to join the battle came and started offering (false) excuses and taking oaths before him. They were over eighty men. Allah’s Messenger accepted the excuses they expressed outwardly, asked for Allah’s forgiveness for them and left the secrets of their hearts for Allah to judge. Then I came to him, and when I greeted him, he smiled a smile of an angry person and then said,


I came walking until I sat before him. He said to me,

“What stopped you from joining us? Had you not purchased an animal for carrying you?”

I answered,

“Yes, O Allah’s Messenger! By Allah, if I were sitting before any person from among the people of the world other than you, I would have escaped from his anger with an excuse. By Allah, I have been bestowed with the power of speaking fluently and eloquently, but by Allah, I knew well that if I tell you a lie today to seek your favor, Allah would surely make you angry with me in the near future. But if I tell you the truth, though you will get angry because of it, I hope for Allah’s forgiveness. By Allah, I had never been stronger or wealthier than I was when I remained behind you.”

SubhanAllah! The sahabah could have said anything at that moment to get away. But pay attention to what the Sahabah said. He said, “I knew well that if I tell you a lie today to seek your favor, Allah would surely make you angry with me in the near future. But if I tell you the truth, though you will get angry because of it, I hope for Allah’s forgiveness.” Look at how the sahabah is fearing Allah in this situation knowing that Allah is all aware of his actions, his speech and what is in his heart. The sahabah knows that although he may escape the Prophet Sallalahu Alayhi wa Sallam in the short term with a forged lie, he will never be able to escape Allah in the long term. This is a lesson we need to learn. We should know that if we lie, we may escape a certain situation in that small moment of time, but what about the anger and punishment of Allah that may follow in the future because of this? What if we choose instead to speak the truth fearing Allah, knowing that Allah is seeing our actions and knows everything, then Allah is surely be with those who are truthful. So hearing the sahabah, what did the Prophet Sallalahu Alayhi wa Sallam say?  Ka’b bin Malik continues:

Allah’s Messenger said,

“As regards to this man, he has surely told the truth. So get up until Allah decides your case.”

I got up, and many men of Banu Salimah followed me and said to me, `By Allah, we never witnessed you commit any sin before this! Surely, you failed to offer an excuse to Allah’s Messenger like the others who did not join him. The invocation of Allah’s Messenger to Allah to forgive you would have been sufficient for your sin.’ By Allah, they continued blaming me so much that I intended to return (to the Prophet ) and accuse myself of having told a lie, but I said to them, `Is there anybody else who has met the same end as I have’ They replied, `Yes, there are two men who have said the same thing as you have, and to both of them was given the same order as given to you.’ I said, `Who are they’ They replied, `Murarah bin Ar-Rabi` Al-`Amiri and Hilal bin Umayyah Al-Waqifi.’ They mentioned to me two pious men who had attended the battle of Badr and in whom there was an example for me. So I did not change my mind when they mentioned them to me.

A lesson to learn here is how the good deed of the two sahabah Murarah bin Ar-Rabi` Al-`Amiri and Hilal bin Umayyah Al-Waqifi RadhiAllahuAnhu inspired Ka’ab bin Malik to stand firm on the truth. We see how a good deed can inspire someone else to do a good deed too. What happened to the three sahabah who stood firm on truth? Ka’ab bin Malik RadhiAllahu Anhu explains:

Allah’s Messenger forbade all the Muslims from talking to us, the three aforesaid persons, out of all those who remained behind for that battle. So we kept away from the people and they changed their attitude towards us until the very land (where I lived) appeared strange to me as if I did not know it. We remained in that condition for fifty nights. As for my two companions, they remained in their houses and kept on weeping, but I was the youngest and the firmest of them. So I would go out and attend the prayer along with the Muslims and roam the markets, but none would talk to me. I would come to Allah’s Messenger and greet him while he was sitting in his gathering after the prayer, and I would wonder whether he even moved his lips in return of my greeting or not. Then I would offer my prayer near him and look at him carefully.

When I was busy with my prayer, he would turn his face towards me, but when I turned my face to him, he would turn his face away from me. When this harsh attitude and boycott of the people continued for a long time, I walked until I scaled the wall of the garden of Abu Qatadah who was my cousin and the dearest person to me. I offered my greeting to him. By Allah, he did not return my greetings. I said, `O Abu Qatadah! I beseech you by Allah! Do you know that I love Allah and His Messenger’ He kept quiet. I asked him again, beseeching him by Allah, but he remained silent. I asked him again in the Name of Allah and he said, `Allah and His Messenger know better.’ Thereupon my eyes flowed with tears and I returned and jumped over the wall.

While I was walking in the market of Al-Madinah, suddenly I saw that a Nabatean from Ash-Sham came to sell his grains in Al-Madinah, saying, `Who will lead me to Ka`b bin Malik’ The people began to point (me) out for him, until he came to me and handed me a letter from the king of Ghassan (who ruled Syria for Caesar), for I knew how to read and write. In that letter, the following was written: `To proceed, I have been informed that your friend (the Prophet) has treated you harshly. Anyhow, Allah does not make you live in a place where you feel inferior and your right is lost. So, join us, and we will console you.’ When I read it, I said to myself, `This is also a sort of test.’ I took the letter to the oven and made a fire burning it.

So we see how Allah tested these sahabah who chose to stand firm on the truth. The lesson we take here is that we may face tests from Allah. Allah may test us to see if we stand resilient and firm. Did the tests come to an end for the sahabah or were there more to come? Let’s see: 

When forty out of the fifty nights elapsed, behold! There came to me a messenger of Allah’s Messenger saying `Allah’s Messenger orders you to keep away from your wife.’ I said, `Should I divorce her; or else what should I do’ He said, `No, only keep aloof from her and do not mingle with her.’ The Prophet sent the same message to my two fellows. I said to my wife, `Go to your parents and remain with them until Allah gives His verdict in this matter.”’

Ka`b added, “The wife of Hilal bin Umayyah came to Allah’s Messenger and said,

“O Allah’s Messenger! Hilal bin Umayyah is a helpless old man who has no servant to attend on him. Do you dislike that I should serve him?”

He Sallalahu Alayhi wa Sallam said,

“No you can serve him, but he should not come near you sexually.”

She said, “By Allah! He has no desire for anything. By Allah, he has never ceased weeping since his case began until this day of his.”

On that, some of my family members said to me,  “Will you also ask Allah’s Messenger to permit your wife (to serve you) as he has permitted the wife of Hilal bin Umayyah to serve him.”

I said, “By Allah, I will not ask permission of Allah’s Messenger regarding her, for I do not know what Allah’s Messenger would say if I asked him to permit her to serve me while I am a young man.”

We remained in that state for ten more nights, until the period of fifty nights was completed, starting from the time when Allah’s Messenger prohibited the people from talking to us. When I had finished the Fajr prayer on the fiftieth morning on the roof of one of our houses, while sitting in the condition in which Allah described (in the Qur’an): my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness. There I heard the voice of a man who had ascended the mountain of Sal` calling with his loudest voice, `O Ka`b bin Malik! Be happy (by receiving good tidings).’ I fell down in prostration before Allah, realizing that relief has come with His forgiveness for us.

The sahabah immediately turned to Allah with praise and shukr (thanks). 

Allah’s Messenger announced the acceptance of our repentance by Allah after Fajr prayer. The people went out to congratulate us. Some bearers of good news went to my two companions, a horseman came to me in haste, while a man from Banu Aslam came running and ascended the mountain and his voice was swifter than the horse. When the man whose voice I had heard, came to me conveying the good news, I took off my garments and dressed him with them; and by Allah, I owned no other than them on that day. Then I borrowed two garments, wore them and went to Allah’s Messenger . The people started receiving me in batches, congratulating me on Allah’s acceptance of my repentance, saying, `We congratulate you on Allah’s acceptance of your repentance.”’ Ka`b further said, “When I entered the Masjid, I saw Allah’s Messenger sitting in the Masjid with the people around him. Talhah bin `Ubaydullah swiftly came to me, shook my hands and congratulated me. By Allah, none of the Muhajirun got up for me except Talhah; I will never forget Talhah for this.” Ka`b added, “When I greeted Allah’s Messenger , his face was bright with joy. He said,

“Be happy with the best day you have ever seen since your mother gave birth to you.”

I said to the Prophet, “Is this forgiveness from you or from Allah.”

He said, “No, it is from Allah.”

Whenever Allah’s Messenger became happy, his face would shine as if it was a piece of the moon, and we all knew that characteristic of him. When I sat before him, I said, “O Allah’s Messenger! Because of the acceptance of my repentance I will give up all my wealth as alms for the sake of Allah and His Messenger.”

Allah’s Messenger said, “Keep some of your wealth, as it will be better for you.”

I said, “So I will keep my share from Khaybar with me.” I added, “O Allah’s Messenger! Allah has saved me for telling the truth; so it is part of my repentance not to tell but the truth as long as I am alive.”

By Allah, I do not know of any Muslim, whom Allah has helped to tell the truth more than I. Ever since I have mentioned the truth to Allah’s Messenger , I have never intended to tell a lie, until today. I hope that Allah will also save me (from telling lies) the rest of my life. So Allah revealed the Ayah:

Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the time of distress, after the hearts of a party of them had nearly deviated, but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful. And the three who stayed behind, until for them the earth, vast as it is, was straitened and their souls were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them, that they might beg for His pardon. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. O you who believe! Have Taqwa of Allah, and be with those who are true (in words and deeds). [Surat At Tawbah: Ayahs 118-119]

Ka`b said, “By Allah! Allah has never bestowed upon me, apart from His guiding me to Islam, a greater blessing than the fact that I did not tell a lie to Allah’s Messenger which would have caused me to perish, just as those who had told a lie have perished. Allah described those who told lies with the worst descriptions He ever attributed to anyone. Allah said,

They will swear by Allah to you when you return to them that you would leave them alone. So leave them alone; indeed they are evil; and their refuge is Hell as recompense for what they had been earning. They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with the people who are Al-Fasiqun (rebellious, disobedient to Allah). [Surat At Tawbah: Ayahs 95-96]

Ka`b added, “We, the three persons, differed altogether from those whose excuses Allah’s Messenger accepted when they swore to him. He took their pledge and asked Allah to forgive them, but Allah’s Messenger left our case pending until Allah gave us His judgement about it. As for that Allah said, ‘And (He did forgive also) the three who stayed behind…’ What Allah said does not discuss our failure to take part in the battle, but to the deferment of making a decision by the Prophet about our case, in contrast to the case of those who had taken an oath before him, and he excused them by accepting their excuses.”

The story above is from an authentic Hadith collected in the Two Sahihs (Al-Bukhari and Muslim) and as such, its authenticity is agreed upon. This Hadith contains the explanation of this honorable Ayah in the best, most comprehensive way. Similar explanation was given by several among the Salaf. For instance, Al-A`mash narrated from Abu Sufyan, from Jabir bin `Abdullah about Allah’s statement,
(And (He did forgive also) the three who stayed behind…) “They are Ka`b bin Malik, Hilal bin Umayyah and Murarah bin Ar-Rabi`, all of them from the Ansar.”

Ibn Kathirs (A scholar of Islam) comments on this story:

Allah sent His relief from the distress and grief that struck these three men, because Muslims ignored them for fifty days and nights, until they themselves, and the earth — vast as it is — were straitened for them. As vast as the earth is, its ways and paths were closed for them, and they did not know what action to take. They were patient for Allah’s sake and awaited humbly for His decree. They remained firm, until Allah sent His relief to them since they told the Messenger of Allah the truth about why they remained behind, declaring that they did not have an excuse for doing so. They were requited for this period, then Allah forgave them. Therefore, the consequence of being truthful was better for them, for they gained forgiveness. Hence Allah’s statement next,

O you who believe! Have Taqwa of Allah, and be with those who are true.

The Ayah says, adhere to and always say the truth so that you become among its people and be saved from destruction. Allah will make a way for you out of your concerns and a refuge.

Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Messenger of Allah said:

“Hold on to truth, for being truthful leads to righteousness, and righteousness leads to Paradise. Verily, a man will keep saying the truth and striving for truth, until he is written before Allah as very truthful (Siddiq).
Beware of lying, for lying leads to sin, and sin leads to the Fire. Verily, the man will keep lying and striving for falsehood until he is written before Allah as a great liar.”

This Hadith is recorded in the two Sahihs.



Primary resource for this article:

First Ask Why

Professor Hefley sat on the empty table across John Doe and with a  cheerful smile on his face asked him, 
“So why did you come late to class John?”
John was caught completely by surprise and in a shy voice muttered the words,
“I missed the early bus”, 
hoping that the rest of the class wouldn’t hear. But of course, they did. Professor Hefley’s smile widened and then he asked John, 
“Why did you miss the bus?”
John quickly answered, 
“I couldn’t make it to the bus stop on time”.
“Why couldn’t you make it on time?”.
John took a moment to recall and then replied, 
“I was speaking to someone on the phone.”
Professor Hefley didn’t stop there, he asked, 
“Why were you speaking on the phone?” 
John was having fun at this point, and once again resorted to the mode of thinking. 
“There was this package that I was expecting from India that did not arrive on time. I needed to make an inquiry.”
The professor theatrically exclaimed, 
“Aha! That is the problem you see!”
The professor pointed out to John that the phone call wasn’t made on the right time and also that his package not arriving on schedule was a reason for John to come late to class.

This episode took place in a Project Management class where the subject of the day was Project Quality Management. Specifically, what do when there is a problem in quality. And this is how Clinical Professor Hefley would teach us, by giving us real-time, understandable examples of the subject matter he was presenting at hand, with a touch of humor. He would use the environment around him and spontaneously come up with remarkable examples to explain complex concepts. He once had to explain this concept of  object ‘encapsulation’ in software development during object oriented analysis in the problem domain, which was for information hiding that enforces protection of what goes on inside an object from the outside world  to ensure no one can change the way the software operates without permission and they just have to trust it works. To explain this jibberish, he grabbed a glass of water that just happened to be in front of him and took a big gulp. And then he asked the class while rubbing his tummy,
“Do you know whats going on inside?”
The class replied, “No!”
“But do you trust it?”, he asked with a grin.
And the class all nodded their head in approval of the point they had got.
And then there was this other instance where he had to explain the messaging that takes place between objects in an information system and that a return value is a reply that a message may invoke from the receiving object after an operation has been complete. To explain this, he just shouted “Marco!” and someone from the back of the class who knew the game shouted back “Polo!”. The concept was seared into the mind from that moment onwards.

This man was very talented as a teacher and I would always be at the edge of my seat in his class while he passionately delivered his genius on the subject until he would start to lose his breath. No wonder he has accomplished so much in his profession from being a Project Manager and System Developer in top class MNC’s; researcher and Ph.D holder in Computers, Organizations and Society; Professor, adviser and Program Director at Carnegie Mellon University and now a prestigious clinical professor at University of Texas at Dallas, the place where I happened to study under him.

Back to the John Doe incident in the Project Quality Management class. The professor was giving everyone a live example of a technique called the ‘5 Whys Technique’. This is a technique that is used when there’s a complaint for a quality problem in a project.This technique helps us to do two things:

  1. Trace complaints about quality problems back the responsible production operations, back to where the cause of problem might have erupted from.
  2. Take a corrective action to resolve the cause of the problem.

In simple words, the technique helps you to find the root cause of a problem and then solve it.

So John Doe’s case can be summarized as follows:

The Problem:
John Doe came late to class
The Cause:
Made an inquiry call about package delivery at the wrong time
Corrective action:
Adjust time for making calls

Let’s say after further questioning we discover that the cause to John Does problem is not the call that he made. After asking him ‘Why’ he called at a time like that, he tells us that he had planned to make that call earlier but because he got into the washroom late, he ended up delaying the call. In this case, we notice that the cause of the problem has changed. And so subsequently the corrective action needs to change!:

The Problem:
John Doe came late to class
The Cause:
Got into the bathroom late
Corrective action:
Adjust time for bathroom use

And another ‘Why?’ question reveals to us that he got into the bathroom late because his alarm clock didn’t go off, which would yet again change the corrective action to take against the cause:

The Problem:
John Doe came late to class
The Cause:
Got up late because Alarm didn’t go off
Corrective action:
Check Alarm clock batteries

And with these discoveries we can draw what’s called a ‘Cause-and-Effect’ diagram, or a ‘Fishbone’ or ‘Ishikawa Diagram’. The problem or effect is placed at the ‘fish head’. The causes of the effect are then laid out along the ‘bones’. This diagram helps us easily present the entire case to simplify the analysis.


This is a very basic example of the profound use this technique has to offer. We notice that the problem remains the same, but a proper approach to problem solving helps us discover so many corrective measures to take that would help us best solve the case, because here we have to understand one very important principle that Professor Hefley taught us:

We have to correct the Cause, not the Problem

We see that upon asking a simple ‘Why’ to the individual we learn more about the problem. We discover new pathways that could potentially help us to arrive at the root cause of the problem.
By spending some time analyzing the problem and by introducing the ‘Cause‘ variable to the scenario, we can take a more appropriate and closer to accurate stance of implementing the corrective action against the Cause, and not the Problem itself. Thereby making our problems practicably solvable for a long term because we plug the cause of the problem forever.  What if we hadn’t introduced the variable of the ‘Cause’ in our measures to solve the problem? We would probably have ended up with:

The Problem:
John Doe came late to class
Corrective action:
Warn John to catch the bus on time


The Problem:
John Doe came late to class
Corrective action:
Scold John


The Problem:
John Doe came late to class
Corrective action:
Tell John that he is lazy


The Problem:
John Doe came late to class
Corrective action:
Punish John by commanding him to go clean the class room white board

We see that none of the corrective actions discussed above have any guarantee of solving the problem. We don’t even know whether they address the thing that lead to the Problem. It’s like throwing the dart in the air without knowing where the center of the dartboard is. Or like giving a patient a remedy without knowing what the source of the disease is! You will only score the maximum points if you know the correct way of throwing (corrective action) and hit the dartboard (the Problem) at the bullseye (‘the Cause’). And you will only have a chance of curing a cancer patient if you kill the source of the cancer cells, the Cause of the cancer cells.

Such blind problem solving skills often result in the wrong outcome such as:

  • Not being able to solve the problem at all
  • Making the problem worse because of taking the wrong corrective action
  • Offending the doer of the mistake by alleging a charge against him that he did not commit.

Taking the corrective action to ‘Warn John to catch the bus on time’ (above) is almost an indirect allegation that he deliberately missed the bus, let alone the wrong corrective action.

The ‘5 Whys Technique’ was introduced by Sakichi Toyoda, the founder of the 12 billion dollar ‘Toyota Industries’ and father of Kiichiro Toyoda who found the gigantic 30 Trillion dollar company called the ‘Toyota Motor Corporation’. The technique was used within the Toyota Motor Corporation during the evolution of its manufacturing methodologies. Since then it has been fine-tuned within the Toyota Motor Corporation as a critical component of its problem-solving training.

Taiichi Ohno, the architect of the Toyota Production System in the 1950s, says in his book ‘Toyota Production System: Beyond Large-Scale Production’ that the ‘5 Whys Technique’ is “the basis of Toyota’s scientific approach . . . by repeating why five times, the nature of the problem as well as its solution becomes clear.”[1]

The technique is now used in Six Sigma DMAIC [2], Lean Manufacturing [3] and Kaizen [4] project management methodologies.

But the technique of asking ‘Why’ in solving quality problems is not something new to the world. It existed centuries ago.

In his book ‘The Prophet’s Method for Correcting People’s Mistakes’ [5], Sheikh Muhammed Salih Al-Munajjid cites instances of how the Prophet Sallahu Alayhi wa Sallam solved social problems that could have otherwise resulted in viscous feuds just by first asking ‘Why’. Study the following case:

An-Nisaa`i (may Allaah have mercy on him) reported from Abbaad ibn Sharhabeel RadhiAllahuAnhu (may Allah be pleased with him) who said:
“I came with my (paternal) uncles to Madeenah, and we entered one of the gardens of the city. I rubbed some of the wheat, and the owner of the garden came and took my cloak and hit me. I came to the Messenger of Allah (Sallalahu Alayhi wa Sallam – peace and blessings of Allaah be upon him) asking for his help. He sent for that man and they brought him to him. He (the Messenger Sallalalahu Alayhi wa Sallam) said to him,
‘What made you do that ?’ or ‘Why did you do that?’
He said, ‘O Messenger of Allaah, he went into my garden and took some of my wheat and rubbed it.’
The Messenger of Allah (Sallalahu Alayhi wa Sallam) said, 
‘You did not teach him if it was the matter of him not knowing, and you did not feed him if it was the matter of him being hungry.Give him back his cloak.’
And the Messenger of Allah (Sallalahu Alayhi wa Sallam) ordered that I should be given a wasq or half a wasq (a measure of wheat).”
[Al-Nisaa`i, al-MuLtabaa, Kitaab Aadaab al-Qudaat, Baab al-Isti’daa’; Saheeh Sunan al-Nisaa`i, no. 4999]

So here is the case from the garden owners point of view:

The Problem:
Abbaad rubbed the wheat of my garden
Corrective action:
Take his clock and hit him

What did that result in? Did it solve the problem? Following were the results of that corrective action:

  • Abbaad RadhiAllahu Anhu became upset.
  • He went and made a complaint to the Messenger of Allah Sallalahu Alayhi wa Sallam which was enough to scare the daylights out of anyone.
  • Most importantly, the problem wasn’t solved.

And when the case was brought to The Messenger of Allah Sallalahu Alayhi wa Sallam, what did he do? He taught the owner of the garden to properly inquire about the ‘Cause’ of the Problem first before deciding on the Corrective Action to take. So by saying:

‘You did not teach him if it was the matter of him not knowing, and you did not feed him if it was the matter of him being hungry.’

the Messenger of Allah Sallalahu Alayhi wa Sallam taught the owner how to deal with problem by looking at the case differently after finding out about the ‘Cause’ variable:

The Problem:
Abbaad rubbed the wheat of my garden
The Cause:
Abbad says he is hungry
Corrective action:
Give him some wheat

How else do you think the Cause of the Problem could have ever been discovered except by the owner taking the step to first ask Why?
Here is another incident that Sheikh Muhammed Salih Al-Munajjid cites in the same book where the outcome was much better because the Prophet Sallalahu Alayhi wa Sallam intervened with his wisdom to first ask Why:
Anas ibn Maalik RadhiAllahu Anhu reported:

“Whilst we were in the mosque with the Messenger of Allah (peace and blessings of Allah be upon him), a Bedouin came and stood urinating in the mosque. The Companions of the Messenger of Allah (peace and blessings of Allaah be upon him) said,
“Stop it! Stop it!”
But the Messenger of Allaah (peace and blessings of Allaah be upon him) said,
“Do not interrupt him; leave him alone.” (In another report by Bukhari, he said to them: “You have been sent to make things easy for people, not to make things hard.”)
So they left him until he had finished urinating…..Saheeh Muslim, no. 285
The incident continues in the following report where the Messenger of Allah Sallalahu Alayhi wa Sallam called the Bedouin to find out the Cause by asking him:
“What made you urinate in our mosque?” or “Why did you urinate in our mosque?”
He (the Bedouin) said,
“By the One Who sent you with the truth, I thought it was just like any other place so I urinated in it.” ….Reported by al-Tabaraani in al-Kabeer, no. 11552, vol. 11, p.220.
The Corrective action that the Prophet Sallalahu Alayhi wa Sallam took is reported to have been to advice the Bedouin the following:
“In these mosques it is not right to do anything like urinating or defecating; they are only for remembering Allah, praying and reading Qur`aan, or words to that effect. Then he commanded a man who was there to bring a bucket of water and throw it over the urine, and he did so.” …….Saheeh Muslim, no. 285

So here is the Messenger of Allah Sallalahu Alayhi wa Sallam, teaching the sahabah (the companions of the Prophet Sallalahu Alayhi wa Sallam) the importance of not jumping to correct the problem without proper evaluation. We can make the following analysis based on this case:

The Problem:
The Bedouin urinated in the mosque
The Cause:
The Bedouin thought the mosque is just like any other place where one may urinate
Corrective action:
Explain to the Bedouin what a mosque is used for

It is clear from this case that the Corrective action that the sahabah were about to use was to stop the Bedouin. But the Messenger of Allah Sallalahu Alayhi wa Sallam had the foresightedness to solve the Problem for a long term using a different and more effective corrective action. So effective that when this incident was over, the character and wisdom of the Messenger of Allah Sallalahu Alayhi wa Sallam had left such an impression on the Bedouin that he is reported to have said:

“He got up, may my mother and my father be sacrificed for him, he did not rebuke me or insult me. He just said, ‘We do not urinate in this mosque; it was only built for the remembrance of Allah and for prayer.’ Then he called for a bucket of water and poured it over the urine.” ….Sunan Ibn Maajah

Written by Jibran Asif Shareef


[1] https://open.buffer.com/5-whys-process/

[2] https://www.isixsigma.com/tools-templates/cause-effect/determine-root-cause-5-whys/

[3] https://hbr.org/2010/04/the-five-whys-for-startups

[4] http://www.toyota-global.com/company/toyota_traditions/quality/mar_apr_2006.html

[5] The Prophet’s Methods for Correcting People’s Mistakes


The heart gets weary.

The eyes are teary.

In Allah alone is the solace sought.

The madness is at peak.

The devils sneak.

With Allah alone is the refuge sought.

The world goes haywire.

It calls you a liar.

In Allah alone is the solace sought.

The evil leaps.

The truth leads.

With Allah alone is the refuge sought. 

Tranquility descends.

Mercy transcends.

In Allah alone is the solace sought.

Silence speaks.

Soul weeps.

With Allah alone is the refuge sought. 

The One and only, Allah.

– Written by Zahra bint Zaki


Social Media – What has it made us?

Let’s start this poem with a simple question
On Facebook and Twitter, what was the last thing you mentioned?

Was it someone’s marriage or your best friend’s birthday?
Or enjoyment with family at a picnic some Sunday?

Whatever the case may be, did you ever try to contemplate?
That our lives were different before these new things were made

Our lives were peaceful and joyous before signing up at social media
Feeling contented with Yahoo Messenger, Google and Wikipedia

Internet was used more for work rather than leisure
Unlike today, wherein it is used by the youth for haraam pleasure

Feeling delight in interacting with opposite gender via chatting
We often forget the fact that Allah is always watching

Be it posting a status update or changing your profile picture
Or updates of sports news where some cricketer hits a sixer

Did you ever try to comprehend upon its philosophy?
“You like mine and I’ll like yours back”, this is usually the mentality

Believe it or not, it’s just a ‘like-comment’ game
At the end of the day, it’s all about gaining fame

The more people like, the more ‘Serotonin*’ is released
Yet the greediness of this son of Aadam is difficult to cease

If you don’t agree with me, do this small exercise
Recall the last time you opened your post to check the no. of likes

I know it’s sad but it’s true about these new inventions
I think this is enough to show the level of our obsession

Now, what’s the solution to this problem talked about?
First and foremost Allah’s aid should be sought

Following that, we need to set our priorities straight
Along with learning to manage time in this case

Remember that each and every second that we are enjoying
We will be questioned about it on the Day of Reckoning

Time once gone, can never be brought back
Even though some may wish for it but it would be too late to realize that

Tick-tock tick-tock, is how the clock runs every second
Yesterday we were born, today we are here & we don’t know whether we will live till the next moment

Till when will you sleep, O slave of your maker!
Open your eyes, wake up, before it’s time to meet your Creator

– Written by Safi Ahmed

*Serotonin: Serotonin is called the happiness hormone. Serotonin regulates the mood, prevents depression and makes us feel happy.

We are living in times wherein most of the people, especially the youth are so obsessed with the usage of social media that it has become almost impossible for us now, to imagine our lives without these applications. Be it Whatsapp, Facebook or Twitter, they seem to have replaced many things in our lives today.

This poem is intended to bring awareness to this problem and help others in trying to limit its usage as much as possible.

Social media - What has it made us

Stressed Out?

There are times when you frequently forget about things, times of frequent mood swings, times of not being able to concentrate on anything.
Instead all you want to do is just lie down doing nothing because you just cannot bear another classroom lecture, cannot bear to listen to anything that requires the scratching of the brain.
You sleep restlessly, not physically present in the environment. You do not respond to situations and prompts, are mindless, lazy to do anything, show less interest, feel irritable, forget very obvious things, go extremely high on emotions in isolation.

Do you ever feel this way? Many people have been there. You were probably ‘just’ stressed out.

Though stress isn’t always a bad thing, it can give a burst of energy when competing or when speaking in public. (1)
But when stress becomes continuous, what happens? If you face it every day and every night, what will eventually happen?

Chronic stress actually begins to change your brain. It can affect the brains size, its structure and also how it functions.

When your brain detects a stressful situation, your HPA axis (Hypothalamus Pituitary Adrenal axis – a series of interactions between endocrine glands in the brain and kidney) gets activated and releases a hormone called ‘cortisol’. (2)

High levels of cortisol can cause the part of your brain associated with learning, memory and physical stress to deteriorate and keep diminishing. That answers why you couldn’t concentrate on your academics or chores or tried hard enough but couldn’t get through, striving with extremely high levels of stress over and over again.

Extremely high levels of cortisol can literally shrink your brain in size. Too much of it results into loss of synaptic connections (nerve impulses travel via this in the brain) between neurons and affects the part of your brain that regulates concentration, decision making, judgement and interaction with the surrounding. (3) This clearly means that chronic stress can make it difficult for you to learn and remember things. This leads to some serious mental problems like depression and so on.

But in the midst of all this we forget one thing. The presence of our Creator.

Our Creator, Allah the Almighty allowed our brain to repair itself. SubhanAllah (Glory be to Allah). From among the most prominent and common ways to control stress are exercising and even better – praying with khushoo (tranquility) to connect with our Rabb, Allah.

The treasures that we hold of our belief in the Oneness of Allah and His Teachings are priceless, treasures that we cannot possibly begin to imagine.

If things don’t work out for you, it’s okay, this is just a temporary world. Everything that begins also comes to an end at its final destination. In your case it is death.
Would you really bother at your death bed about what you are crying for now? What would matter at that time? Why doesn’t it matter to you now? That’s important to understand. Catch hold of it while you still can.

Allah Subhana wa Ta’la (Glory be to Him the Most High) has the power to give everything to whom He wills and to take away from whomever He wills. Both the scenarios are a test. Usually the 1st case consists of people who take things and blessings for granted. So what if you lost your job or a person you loved or what if you couldn’t get an exam cleared? I know it’s difficult to lose someone or something you love, but at the end, everyone and everything has to leave. It was always meant to be this way.

Getting excessively stressed, crying, throbbing your temples until your nerves start to burst? Really? Are you that weak?

You will lose your brain. Are you ready for the bargain? And all this comes from ‘just’ being stressed out!

Remember to leave your matters onto Allah Subhana wa Ta’la and start believing that He will take care. Quit crying, do your job which is to make the effort; the effort to purify what lies in your heart which is the only thing that will be examined in the end.

The Day when there will not benefit [anyone] wealth or children.
Except him who brings to Allah a clean heart [clean from Shirk (polytheism) and Nifaq (hypocrisy)].

[Surah Ash-Shu’ra 26; Ayahs 88-89]

Written by Sidra Ali

Stressed Out


(1) How stress affects your brain – http://ed.ted.com/on/xkIxB8xO
(2) The process of the release of cortisol, the hormone released during stress – http://www.youramazingbrain.org/brainchanges/stressbrain.htm
(3) Shrinking of the brain due to stress – http://share.upmc.com/2014/09/stress-affects-brain/

Please note:

We do not advocate any content that may be Islamically  inappropriate in the form of text, photo, audio, video etc. in the links above.
We provided the links to give you the resources we used that will also help you to get a better understanding of our article.

JazakAllahuKhairan and thank you for reading!