The broken land of my people was told to wait, though no one is busy and time is fleeting. My people are sick and some are dead and yet, they breathe and walk and go to work, but they are dead. The sick home of my people was told to be patient and it has been patient for hundreds of years, and though it is soaking with blood it promises to be patient until forever. The silence creeps up on mothers who hold the little ones that cannot breathe and cannot walk. Their fathers are nowhere to be seen; just like the food that once touched their lips and the comfort they felt knowing all was well. The sick land of my people has not heard of laughter and though we break and do not own much, our silence does not echo around the world.

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Based on a true story for the class, Rays of Faith, with Shaykh Waleed Basyouni.

The diagnosis failed to recognize the real addiction. The unbearable pain accompanied by a distraught sense of perception seemed to be never ending. The medicine, drips, and bedside care were doing nothing for him. Days went by and the only thing that managed to bring some solace and comfort were frequent visits from his son who understood his addiction. “Please, please, tell them” he pleaded to his son. “My heart is no longer with me, I cannot stay here Hudhaifa” said the old man in his feeble state.

The doctor’s refused to sympathize with Hudhaifa, his father had to remain on hospital premises for the next few weeks. Seeing his father in such a weak state like this hurt him, especially since he knew exactly why his father was suffering and what he was longing for. Having been residents of Taif for the last 20 years, his father had been accustomed to making the 2 hour commute to Makkah for maghrib salah everyday, and remaining in the haram for isha congregation. It had become a habit, a ritual, and without it he did not see his own existence.

He grew addicted to this custom and it was something that became a part of him. As some grow old and weak, and as their desires grow stronger for artificial happiness, this man had a weakness as well. It was the most beautiful weakness of all. It was a weakness that only a few individuals experience in a lifetime. It was a weakness that shattered his thoughts and made him numb to his surroundings. His heart was still in Makkah and it had been days since he had been there.

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It was narrated that Hanzalah al-Usaydi said:

Abu Bakr met me and said: How are you, O Hanzalah? I said: Hanzalah has become a hypocrite. He said: Subhaan Allaah! What are you saying? I said: When we are with the Messenger of Allaah (peace and blessings of Allaah be upon him) he reminds us of the Fire and the Garden until it is as if we are seeing them with our own eyes, but when we depart from the Messenger of Allaah (peace and blessings of Allaah be upon him), we attend to our wives and children and businesses, and we forget a great deal. Abu Bakr said: By Allaah, we experience something similar. Abu Bakr and I went and entered upon the Messenger of Allaah (peace and blessings of Allaah be upon him), and I said: Hanzalah has become a hypocrite, O Messenger of Allaah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Why is that?” I said: O Messenger of Allaah, when we are with you, you remind us of the Fire and the Garden until it is as if we are seeing them with our own eyes, but when we depart from you, we attend to our wives and children and businesses, and we forget a great deal.
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It was said to al-Hasan al-Basri: “Would not any one of us feel ashamed before his Lord to seek forgiveness from his sin then go back to it, then seek forgiveness then go back to it?”

He said: “The Shaytaan would like you to feel that way; never give up seeking forgiveness.”

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But, If I Enter Paradise, I am afraid…

‘A’ishah reported that a man came to the Messenger of Allah (peace be upon him) and said: “O Messenger of Allah! Indeed, I love you more than I love myself, and I love you more than I love my family, and I love you more than I love my children. When I am at home and I think of you, I am unable to contain myself until I can come to you and look at you. When I think about my death and your death, I know that when you enter Paradise, you will be raised to where the Prophets are. But, if I enter Paradise, I am afraid: will I be able to see you?”

So, the Messenger of Allah (peace be upon him) did not answer him at all until Jibril revealed to him: {“And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His Grace – of the Prophets, the truthful, the martyrs and the righteous. And how excellent these companions are!”} [an-Nisa'; 69]
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Abu Ya’la Shaddad ibn Aus, radiyallahu ‘anhu, reported that the Messenger of Allah, sallallahu ‘alayhi wasallam, said:

“Verily, Allah has enjoined excellence (ihsan) with regard to everything. So, when you kill, kill in a good way; when you slaughter, slaughter in a good way; so everyone of you should sharpen his knife, and let the slaughtered animal die comfortably.”

All great revolutions are channeled by the idea that one CAN do that which they once dreamed of. Every great dream and aspiration has a set of obstacles before it, and as each obstacle is surpassed one becomes more aware of their strength and endurance. The story of Yousuf (as) and Prophet Muhammad (saw) is no different. Yousuf (as) brothers plotted to kill him just like the Quraish plotted to kill the Prophet Muhammad (saw). The prophecy being applied here is truly beautiful, in fact, in understanding the story of Prophet Yousuf (as), one can better understand that which the Prophet saw endured. Hardly two years passed after its revelation when the Quraish, like the brothers of the Prophet Yusuf conspired against him in a plot to kill him. Just as Prophet Yousuf (as) emigrated to Egypt and gained respect and power, so did the Prophet Muhammad saw. True victory is only for the believers, and defeat was felt by the brothers of Prophet Yousuf as well as the Quraish. “Show mercy to us for Allah rewards richly those who show mercy” (12:88), and subhanAllah the Prophet Yousuf quickly overlooked all the wrong they had inflicted upon him – despite his great status at that time in Egypt. He said, “Today no penalty shall be inflicted upon you. May Allah forgive you. He is the greatest of all those who forgive” (12:92).
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Puddles of blood continued to flow out of of his back, as tears were streaming down his face, and his once sturdy sword lay on the floor. He traveled from present day Spain to Baghdad by foot, for the sole reason of studying under an Imam. She continued to serve her people with knowledge and taught in the great Umayyad Mosque until she could no longer do so. He was leading salah in the kabah as a teenagger, and went on to write over 150 of the best works. He memorized the Quran before the age of 14 and went on to serve as judge of Basrah.
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Halfhearted or insincere apologies are worse than not apologizing at all because recipients find them insulting. A good apology is like medicine whereas a bad one is like spraying perfume on a cut.

Its like this: when you give an apology, anything less than your very best, doesnt really cut it.

Everyones real issue when they apologize is humbling themself and realizing their own mistake. We’re always so busy being cynical about everyone elses shortcoming that we forget our own. Most people will sincerely appreciate your efforts, and if a person doesnt, thats not something one has control over so dont let it get to you.
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Imagine thousands of content individuals, whose garments are so beautiful the human mind cannot grasp their texture, whose faces will be shone as the moon on a clear night, whose shade will be the branches of fine trees whereupon fruit dangle, whose desires will be fulfilled upon the mere thought of anything, and whose protection will be Allah (SWT). The concept of the two angels (Kiraman Katibeen – Noble Writers) that write each breath, muscle movement and action that we take has been stamped into the minds of most individuals from a very young age. It is therefore, reasonable to presume and understand that each act can be divided into two very broad categories, those that are considered acts of ibaadah (worship) and those which are not. Ibn Katheer defines worship, or ‘ibaadah, as, “…a state which combines the perfection of love, submission, and fear…” and Ibn Taymiyyah adds that ‘ibaadah is a comprehensive term, encompassing all apparent and hidden acts and statements that are beloved to Allah (SWT).” Through the infinite blessings of Allah we have been given various ways to fulfill our obligation of ‘ibaadah. Thus the first thing which a Muslim acknowledges is that he has been created for Ibaadah and that is due to his declaration of Laa ilaaha illallaaha (There is none worthy of worship except Allah alone). From amongst the different components of ‘ibaadah, (conformity and combining love, fear, and hope with each action) extreme sincerity in the action itself is essential. In a Hadeeth Qudsee the Messenger (Peace Be Upon Him) said that Allah said “I am so self-sufficient that I am in no need of having partners. Thus, whoever does an action for someone else’s sake as well as Mine, will have that action rejected by Me to him whom he associated with Me” [Muslim]. Shaykh Ahmad Fareed defines ikhlaas as “the purification of one’s intentions in order to draw closer to Allah (SWT)” and he adds that ikhlaas (sincerity) is a condition for Allah to accept those righteous actions that are done in accordance with the Sunnah. This is blatantly obvious when Allah says, “And they have not been commanded except to worship Allah alone, having ikhlaas (purity of intention) in their religion and not setting-up partners with Allah in the worship of Him.” [Al-Bayyinah: 5].

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In the Name of Allah, the Most Gracious the  Most Merciful.

Indeed, mankind has been blessed with a most beautiful gift: the ability to reflect and contemplate. Immediately after relating an eloquent parable, Allah Subhanahu Wa Ta’Ala says:  “Thus do We explain the Ayat  (signs) in detail for the people who reflect (Surah Yunus, 24). The believers are constantly described as individuals who consistently reflect on the many signs that Allah Subhanahu Wa Ta’Ala has laid forth. In Surah Ar-Rad, He, the Most Gracious Most Merciful, reminds us once again: “Verily, in these things, there are Ayat (signs) for people who reflect.” On the contrary, those who fail to reflect are mentioned in the Qur’aan next to a most misguided group of  humans. Allah Subhanahu Wa Ta’Ala says, “Is not He (best) Who answereth the wronged one when he crieth unto Him and removeth the evil, and hath made you viceroys of the earth? Is there any Allah beside Allah? Little do they reflect!” (An-Naml, 27:93).
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