A Spiritual Perspective on the Hijab and Haya

Recently, in the event of World Hijab Day, many Muslim girls and women all around the world came together to celebrate the act of wearing the hijab. The recognition of this beautiful act is definitely well deserved. However, one can also take World Hijab Day to be a reminder to reflect on or renew one’s intention for wearing the hijab. In Islam, “hijab” has meanings ranging from the physical covering to the symbolism of modesty (haya), modest behavior, and modest dressing overall. Although many are familiar with the physical aspect of the hijab, the spiritual aspects are sometimes overlooked. Some spiritual aspects of the hijab include: wearing the hijab to please Allah (SWT), to get closer to Him (SWT), and to beautify and perfect one’s modesty.

One of the first things a person beginning to wear hijab realizes (if the decision to do so was made with a sincere intention and will) is that they become much more aware of their identity and role as a Muslim. They may begin to ask themselves the question, especially before they are about to do something that would displease Allah (SWT), of “is the action that I’m about to do worthy of a Muslim?” In this way, especially for women, hijab is a constant physical reminder of their identity as a Muslim and has a miraculous ability to essentially “keep us in check”. Another spiritual aspect of the hijab is the way it affects one’s modesty in terms of character. We must keep in mind that the hijab is a reminder to practice modesty in the way we walk, talk, look (as in gaze), and interact.

“Haya” can be loosely translated to “modesty”. However, this Arabic word means so much more - it also relates to the natural inclination, or fitra our Creator has created us with. Some ways modesty plays a role in the way we talk is that a modest person, or a person who has haya, does not talk in an extremely loud or unpleasant tone (unless a certain situation absolutely calls for it). One with modesty speaks softly, and beautiful words come out of their mouths, because they know that vile words are not pleasing to Allah (SWT). When it comes to looking, one common example of how modesty plays a role is when one lowers their gaze from the opposite gender. When it comes to walking, believe it or not, modesty plays a role as well! Those with modesty walk composed and smoothly, as if the Earth is rolling up beneath them as they walk. Lastly, when it comes to interactions, those with modesty interact with one another in a pleasant manner, saying only good things, and with the opposite gender they are mindful.

Consider the hadith narrated by Abdullah Ibn Umar (R.), where the Prophet (S.) said: “Haya and faith have been paired together whereby if one is removed, the other is removed as well.” This hadith brings about how connected haya is to the spiritual side of a person as well. In this hadith, the Prophet (S.) shows us the interconnectivity of Haya and Iman (faith), and how they essentially sustain each other - if haya decreases/diminishes, it affects one’s Iman in a negative way, and vice versa.

Overall, deciding to wear the physical hijab is only the beginning of a journey to perfect one’s character, and with a sincere intention, only the best can come of it. When one chooses to wear the hijab, they will be able to eventually unlock the treasures, secrets, and beauty of not only modesty, but new character traits that they learn throughout their journey. Hijab and Haya are both words filled with endless meaning, and it only takes one step to see Allah (SWT)’s Wisdom manifest in their application.

Zakah as a Rite of Purification

Zakah is the fourth pillar of Islam and is consequently a major part of our worship. We are required to perform it each year by donating 2.5% of our wealth to those less fortunate. This is a means of maintaining a pure relationship with money, redistributing wealth so that it doesn't accumulate in a select group of people as we see modernly, and teaching us many spiritual lessons. Similar to prayer, zakah is a form of worship that ensures our faith is reaching all aspects of our life. Zakah differs from sadaqah in that it is mandatory upon all Muslims, which stresses its importance and shows that it challenges human tendencies towards greed.

To understand why constantly purifying our money is important, we can look to greedy people and how they treat wealth without moral guidance. Without constant awareness of the afterlife, we would spend all our wealth on this life, usually on lavish and self-centered things. Additionally, we would gain wealth through haram methods and still be considered successful. Rather, we should invest in both this life and the next and gain said money through halal, safe, and satisfying means. We can healthily invest in this life by spending on ourselves and our families in moderation and creating lasting change for others. Our wealth would also extend farther because Allah (SWT) places barakah, blessings, in halal wealth, and our contributions will exist after we die (e.g. donating to masjids, planting trees, etc).

Another key aspect of our behavior towards wealth is our mindsets. As Muslims, we believe that Allah (SWT) gave us everything that we have, so all of our wealth ultimately belongs to Him. We know that we're responsible for how we make and spend our money, so we're more inclined to treat it rationally and morally. We also acknowledge that both wealth and the absence of it are tests from Allah (SWT), therefore anything we have is a blessing and should not be taken for granted. But if we let go of this mindset, we could fall prey to modern beliefs, such as thinking that we're self-made. If our wealth belonged to us, we could make and spend it however we'd like. We'd also believe that the economy is the only thing that makes someone have or not have money, and we'd become competitive and selfish. This creates a scarcity mindset, which would make us perpetually discontented. But as Muslims, we should have an abundance mindset, so we feel blessed in all moments.

Islam, blessed and complete, also considers Muslims' different capacities. Since the absence of wealth is only a test and not a mark of lesser iman or worth, those without it must also be accounted for. The Prophet (S) said this regarding them: “Every Muslim has to give in charity.” The people asked, “O Allah’s Prophet! If someone has nothing to give, what will he do?” He said, “He should work with his hands and benefit himself and also give in charity (from what he earns).” The people further asked, “If he cannot find even that?” He replied, “He should help the needy who appeal for help.” Then the people asked, “If he cannot do that?” He replied, “Then he should perform good deeds and keep away from evil deeds and this will be regarded as charitable deeds." This shows that zakah is a spiritual experience, and while it is primarily financial, Allah (SWT) is All-Knowing and allows for us all to have this sacred experience.

Just one of the blessings of Zakah is that it teaches us balance between stinginess and extravagance. One great example of this is Prophet Muhammad (S) in his cleanliness yet simplicity. He was polite and eloquent yet down-to-earth and hard-working. Just by his example, we can learn thousands of morals. Additionally, he said: “Eat, drink, give in charity, and wear nice clothing, but without pride and extravagance. Verily, Allah loves for His blessings to be seen upon His servants.” An additional example of this balance is 25:67 in the Quran: "And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate." Zakah is one of the best ways that we can preserve this balance; by being grateful for the wealth that Allah (SWT) gave us and spending and giving it in moderation, we learn to control our greed and gain closeness to Allah (SWT) and the Prophet (S).

The Problem of Evil

There’s no denying that evil exists in this world. The question arises, then: why does God allow evil to exist? This philosophical question is called the ‘Problem of Evil’. It is speculated so much that there is a term—theodicy—meaning an attempt to show that evil does not conflict with God’s existence.

One theodicy is the free will defense, which states that humans have the ability to choose, and some people choose evil. In other words, God doesn’t create evil, but He allows it to exist to ensure our freedom. However, this only addresses moral evil. Natural evil, such as hurricanes and earthquakes, would need a separate defense. There is another theodicy stating that good cannot exist without evil. Similarly, joy cannot exist without sadness, and comfort cannot exist without pain. There are many other theodicies, but Islam can solve the ‘Problem of Evil’.

As Muslims, we recognize that nothing happens except by Allah’s (SWT) Will. His pre-eternal Will is in accordance with His pre-eternal Knowledge. Allah (SWT) is completely knowledgeable of everything, far beyond the limits of human knowledge. We also know Allah (SWT)’s actions have a purpose behind them; we cannot blame Allah (SWT) for things that we think are evil when only He knows their true purpose. If Allah (SWT) allows “evil” to exist, He is the only One who fully understands the wisdom behind it.

It’s important to realize that “good” and “evil” depend on the context. In the Quran, Allah (SWT) says, “And it could be that you dislike something, when it is good for you, and it could be that you like something when it is bad for you. Allah knows and you do not know.” [2:216]

This ayah reminds us that when humans look at “good” and “evil”, it aligns with their own opinions. For example, some people may think drinking alcohol is good because it helps them feel good. However, alcohol is not healthy for the body or mind. Of course, Allah (SWT) knows what is best for us, so He prohibits us from consuming alcohol. It is also true vice versa; some people might dislike the effort it takes to wake up for Fajr prayer, but they do not realize its benefits. Allah (SWT) ends the ayah with “Allah knows and you do not know”, which is a reminder that Allah (SWT) is the only One who can understand the true nature of anything. Whatever He has prohibited or commanded has a purpose; whatever He allows to happen also has a purpose.

As limited beings, we cannot fully understand the purpose of Allah’s (SWT) actions, but accepting that He has complete Knowledge allows us to trust in His Will. Since we do not know the purpose of Allah’s (SWT) actions, they cannot be classified as good or evil. Even if Allah (SWT) decrees that a hurricane will occur, it is not “evil”. The hurricane has a greater purpose in Allah’s (SWT) plan, but no human can fully understand that. If we trust Allah’s (SWT) Knowledge and Will, we will obey Him no matter what. This trust will also allow us to have patience and remain optimistic in the face of any “evil” that befalls us.

Although everything happens according to Allah’s (SWT) Will, people who commit evil acts are not off the hook. The evil actions committed by people are done so out of their own free will. Qadr, or Divine Fate, and humans’ free will are not mutually exclusive. Allah (SWT) decrees what will happen, but this does not take away our ability to choose. For example, some people choose to disobey Allah’s (SWT) command to worship Him. As a result, they may end up in Hellfire, which Allah (SWT) has pre-eternally decreed. Neither His decree nor His command are forcing people to obey or disobey Him. With this in mind, one can understand that Qadr and free will exist at the same time.

In conclusion, all that happens, whether it appears “good” or “evil”, occurs by Allah’s (SWT) Will. In fact, His actions are not “good” or “evil”. Everything He does has a purpose that humans cannot completely understand. Evil committed by humans is also decreed by Allah (SWT), but it is a human’s choice to do evil and we will all be held accountable for such choices. The most important thing to understand is that Allah (SWT) is Loving and Merciful no matter what, even if it feels like He is allowing evil to exist. The evil in this world is a test, and insha’Allah it is one that we all pass.

New Year Resolutions Through a Spiritual Lens

When one thinks about what their “New Year Resolution” can be, it usually turns out to be something they don’t end up sticking to after January. It’s always a good laugh when it comes to this, but New Year resolutions can be taken in a much better light. One can actually use these resolutions to their advantage and accomplish certain goals, especially those that are spiritually inclined.

The first thing one should think about when it comes to New Year resolutions is their intention behind it. Is it to punish themselves for being a certain way, or to help themself grow a better mental and spiritual mindset? One of the most common resolutions is “I’m going to go to the gym more”. One must think deeply about whether their intention is to not look fat, or to have a healthier body and a better lifestyle. Founding New Year resolutions on negative remarks, such as to not be fat, is one of the reasons why many people do not end up sticking to their plans.

To establish the correct intention, one must put a positive spin on their resolution. For example, saying “I’m going to go to the gym more because I intend to have a healthier life both physically and mentally” is a much better way to phrase it.

Another thing one needs to look into, especially being a Muslim, is a “spiritual resolution”. Many times we forget that we must water the spiritual side of ourselves to help it grow. One of the easiest ways to do this is through the common practice of New Year resolutions! Along with your other resolutions, try adding one spiritual one. There is a never-ending list of what you can do. You can take many approaches. For example, one approach is to connect and become closer to Allah (SWT). This can be done through making a simple yet powerful resolution, such as intending to pray Salah on time (ie: when the adhan is called). Another example is to read a few verses of the Quran everyday- it may be small, but at least it will be consistent. A second approach is to add a beautiful characteristic to your character, and work on perfecting it throughout the entire year. Although there are thousands of beautiful characteristics you can add to your character, try to especially focus on the specific one you choose and apply it to the many things that occur in your life throughout the year. For example, say you’re not the best at telling the truth. It is true that sometimes a little lie makes things easier! However, you can practice throughout the year to tell the truth, especially in situations where you know you’re going to get in trouble (for ex: with your parents). Though that sounds ironic, we know that telling the truth is what’s right. As you practice telling the truth, it will become a habit. And then- ta da! You have a beautiful characteristic that’s a part of your character!

Fard and Sunnahs of Wudu

Wudu’, or ablution, is essential for us as Muslims. We need to have wudu’ to fulfill the duty of Salah, meaning prayer, which is one of the five main pillars of Islam. As such, it is important for us to know how to perform wudu’ properly. Some parts of wudu’ are Fard, or obligations, and some parts are Sunnah, meaning additional practices from the Prophet (S).

In the Qur’an, Allah (SWT) says:

“O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles.” Surat Al Ma’idah [5:6]

This verse commands us to wash specific parts of the body as Fard. From this verse, these are the four steps of wudu that are Fard: First, wash your face once. The face includes everything from the forehead to the chin, and from one ear to the other. Second, wash your right arm once, up to and including the elbows. Repeat on the left arm. Third, pass your wet hands over your head once; this is called masah. You should wipe over at least one-fourth of your head.

Finally, wash your right foot once, up to and including the ankles. Repeat on the left foot.

These steps are strictly necessary to ensure the validity of wudu’. However, there are some additional steps we can take to follow the Sunnah. The first is to begin by having the intention to make wudu’. Follow this with saying “bismillah ir-rahman ir-raheem”, meaning “in the Name of God, the Most Beneficent, the Most Merciful”. Then, wash your hands up to the wrist three times, rinse your mouth using your right hand three times, and rinse your nose three times. For the nose, use your right hand to bring water into your nostrils and your left hand to take it out. Then, proceed with the other steps detailed above, making sure to pass your wet fingers between your toes, fingers, and beard when necessary.

Another notable Sunnah is to wash each part of the body three times instead of just once, excluding the masah. When making the masah, it is Sunnah to wipe over the entire head and the ears as well. In addition to wudu, the Prophet (S) would use the miswak to clean his teeth before Salah. The miswak is a stick from a certain type of tree that naturally contains substances to clean the teeth; if you do not have a miswak, you can rub your finger over your teeth instead.

These are the steps of wudu’ including both the Fard and Sunnah: First, make the intention for wudu’ and say bismillah. Second, wash your hands up to the wrists three times. Third, rinse your mouth three times using your right hand. Fourth, rinse your nose three times, using the right hand to put in water and the left hand to take it out. Next, wash your face as detailed in the fard of wudu’ above. Do this three times. Then, wash your right arm three times up to the elbow, and repeat on your left arm. The next step is to perform masah on your entire head and ears. Finally, wash your right foot three times up to the ankle, and repeat on your left foot.

Performing only the Fard without the Sunnah does not mean your wudu’ will be invalid. However, if you are able to perform some or all of the Sunnahs of wudu’, it is more beneficial to do so. May Allah (SWT) allow us to perform wudu’ to the best of our ability.

"Iqra"

The Prophet (S) said: "The superiority of the Speech of Allah (SWT) compared to all other speech is like the superiority of Allah (SWT) over His creation." This means that the Quran, the Speech of Allah (SWT), should be treated with greater reverence than any other book. As Muslims, we know that every word of it is Allah (SWT)'s unchanged revelation, so every word is thus deliberate and meaningful.

Naturally, this means that the first word of the Quran to be revealed to the Prophet (S), "iqra" from Surah al-Alaq, is extremely important. This word was specifically chosen by Allah (SWT) to introduce the Prophet (S) to his prophethood, to introduce us to the Quran, and to introduce the entirety of the Muslim ummah to Islam. Therefore, the meaning of this word is foundational to our understanding of Islam.

Before examining the meaning of the word "iqra", let's put the first revelation of Surah al-Alaq into context. At this time, Makkans were predominantly unable to read and write. They valued speech above all else, especially because Arabic was extremely well-developed and articulate at this time. Poets were held with high reverence. However, this also means that the poetry wasn't nearly as well-preserved as the Quran was.

With this in mind, let's break down the meaning of "iqra". A short definition of it is "read" imperatively, but its connotation differs from any other word in that "iqra" means to read attentively, understand completely, recite evenly, and learn without changing it. Allah (SWT) purposefully didn't use any other word so that this connotation was preserved. For example, if He had used "tala'a", the Arabic word for "recite", it would have had a connotation closer to singing, stringing words together, and reciting poetically. By using "iqra", Allah (SWT) further dissimilated the Quran from poetry and prepared the Prophet (S) to open his mind to further revelations.

To apply this to our relationships with the Quran, we should understand both the individual and societal applications of the word "iqra". For the Prophet (S), this meant understanding and embodying the Quran and spreading it throughout Makkah. In the context of our lives, we memorize it and pass it on unchanged while individually understanding it and applying it to our lives. This keeps the Quran alive and preserves the Speech of Allah (SWT).

Are We Wasting Time? Time Management and Screens

One precious thing that really goes to waste today is time. Imagine if you were gifted with a precious material and were told that it would cease to exist in a small amount of time. The obvious reaction of one would be to utilize the precious material as much as they could. The same applies to time! Time is something that goes fast and does not come back. The fast-paced, and frankly distracting world we live in today does not help matters. We are absorbed in the daily activities of each day, such as work, school, and extracurriculars. Then, when we do have some sort of “free time” as we call it, we decide to watch TV, stare at our phones, or browse the internet aimlessly. Essentially, many of the activities we do in our free time are quite non-constructive and exist for our brains to be “occupied” with something. Though one should take occasional breaks and rest their brains after a long day at work or school, browsing and watching a screen for extended periods of time causes an overall waste of time. These things can be replaced with, at the least, more relaxing but constructive activities.

The Prophet (peace be upon him) himself mentions that: “Take benefit of five before five: Your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are occupied, and your life before your death.” (Narrated by Ibn Abbas and reported by Al Hakim). All of the five things that the Prophet (peace be upon him) mentioned have some kind of relation to time. He (S.) even mentions “free time” specifically. This shows us how important time really is. There are a variety of solutions to avoid the issue of wasting time. To take a more “relaxing” stance, one can just talk to a family member. A lot of the time, family members are usually the ones who are most neglected in terms of attention, especially since most of our lifetime is spent at school or work with other people. It could be something as simple as sitting down in a peaceful place, having some coffee and dessert, and just talking to one another. If there are no family members around, one can also read a book, write or draw something, do some gardening, go for a walk, or just observe nature (especially when it’s really nice outside!). The goal is to be more open and aware of your surroundings - to be in the moment. Many of these kinds of activities will get your idle, or “bored” brain to take advantage of the “boredom” and begin to relax and think. Not only are you relaxed, but you will also be in a better state of mind to work later on.

The brain is stimulated once it is given time to activate. However, it should be in a quiet, peaceful environment, and not have any other distracting or occupying thoughts. Doing things such as those mentioned above or something similar will help the brain activate and make the best use of time. Going on a more constructive note, one may also take the free time that they have to work on reciting or memorizing the Quran, or doing some extra dhikr that will help their spirituality. Not only are these things relaxing, but they are the best use of time, as one is working towards getting better at their deen and gaining more hasanat!

Overall, the excessive screen time has to go. We need to learn to let go of the screens, even if it’s for just an hour a day, and immerse ourselves in, and take advantage of, the very moment we are living in. Taking that time to let our brain rest and think will let us be more aware of the moment and, subconsciously, allow our brains to be at their hundred percent for what is to come next. But, most importantly of all, it will allow us to be more involved in the life we live and train us to slowly become less and less reliant on social media, TV, and other entertainment tools to give us the stimulation we need.

Humility Without Arrogance

Allah (SWT) says in the Quran:

“And the servants of the Most Merciful are those who walk upon the earth easily [i.e., gently, with dignity but without arrogance], and when the ignorant address them [harshly], they say [words of] peace” Surat al Furqan {25:63}

“And turn not thy cheek away from people in [false] pride, and walk not haughtily on earth: for, behold, God does not love anyone who, out of self-conceit, acts in a boastful manner” Surat Luqman {31:18}

In these ayat, we are reminded to conduct ourselves with humility and humbleness. We should reflect upon this seriously because humbleness is an important part of being a Muslim.

In the ayah above from Surat Luqman, Luqman is advising his son. Luqman was a very wise man whom Allah (SWT) loved, which is why he is mentioned in the Qur’an. He gave only the best advice to his children so that they could enter Jannah.

Luqman’s advice was not to walk upon the Earth with pride. This means that we should not only avoid walking vainly, but show humbleness in all that we do. For example, you should not seek to overpower someone in an argument because you know you are correct, but rather show them the right way respectfully and gently. The ayah above from Surat al Furqan emphasizes this through the example of responding to harshness with peace. Another example of showing humility would be considering how you dress; we should dress modestly and neatly, without extravagance. Of course, there are exceptions, such as dressing for Eid or a wedding.

As the ayah from Surat Luqman warns, Allah (SWT) does not love those who act boastfully. We know that the original sin of Iblees was caused by arrogance. Therefore, we should avoid it at all costs. If we don’t consciously monitor our ego, the nafs—referring to the hearts’ worldly desires—can easily take over. For example, if you get many compliments, it’s easy to let them get to your head. You might start to seek out compliments and think that others must praise you because you deserve it, when in reality, compliments are out of others’ kindness. This can lead you away from your actual purpose, which lies in your relationship with Allah (SWT). Any beauty or talent we have comes from Him, so we should be grateful and show humility.

Especially in our day and age, showing humbleness in public is critical, because non-Muslims’ view of Islam is affected by how we present ourselves. Going back to the example of arguments with the ignorant, consider this: when a person is harsh and scornful, does it make you want to agree with them more or less? Being humble and gentle towards non-Muslims will be much more effective in convincing them of the truth, while showing them the high moral standards of Muslims at the same time.

So, ask yourself: do I consider myself better than some people? Do I show off to feel better about myself? Does the way I talk or argue belittle others? If so, it is time to start practicing more humility. May Allah (SWT) protect us all from arrogance inshaAllah.

Hayaa

Hayaa is an Islamic concept of having modesty, honor, and shyness. It implies that our nature is to have a sense of shame, embarrassment, and fear towards impiety, and this nature should be preserved within all believers. Having such shame is a blessing, because it forms the basis of morality and of a strong iman (faith). Abu Hurairah (R) showed the connection between hayaa and iman in the following hadith: "The Prophet (S) said: 'Iman consists of more than sixty branches, and hayaa is a part of iman'."

Their closeness is shown in Abdullah ibn Umar (R)'s narration that the Prophet (S) said: "Indeed hayaa and iman are companions. When one of them is lifted, the other leaves as well." This means that when one of them is withdrawn, the other leaves along with it. Therefore, they function in the same way, and since we know that iman is a primarily internal experience, we know that hayaa is too. This means that we can't judge another's hayaa; it's a shared bond between the individual and Allah (SWT).

At this point, many assume that acting shy towards everything is the solution to having strong hayaa. This is not the case. In some circumstances, hayaa can be negative, which aligns with the Islamic belief that everything is only good in moderation. Hayaa can be harmful when it's applied to Islam in the opposite way: that you become shy towards worshipping Allah (SWT) at the expense of the Dunya rather than being shy towards the Dunya at the expense of worshipping Allah (SWT).

An example of this is being too shy to spend your youth becoming a hafidh because you're afraid of missing out on parties and games. While it's not necessary to become a hafidh, it's a transformation of your iman that should never be forfeit for fleeting entertainment. So, when hayaa is turned from fear towards impiety to fear towards piety, it can become detrimental to one's iman which counters the definition of hayaa thus leading one away from God.

Another misconception about hayaa is that it only belongs to women. This is similar to the belief that hayaa is primarily physical, because many use hayaa as a synonym for the hijab. But even the hijab is misunderstood, because in its meaning of "veil" (as in, a physical veil between your body and the world), it still applies to men in their rulings for covering. Hayaa applies to men in the same way, especially since it's primarily internal and functions so closely with iman.

We know for certain that this is true and that hayaa applies to men based on Abdullah ibn Umar (R)'s hadith: "The Prophet (S) passed by a man who was admonishing his brother regarding hayaa and was saying, 'You are very shy, and I am afraid that might harm you.' On that, Allah (SWT)'s Apostle said,

'Leave him, for hayaa is of iman'." Since the Prophet (S) applied hayaa to the man, hayaa isn't subjective to gender. In conclusion, hayaa is an internal part of faith and forms the basis of a believer's morality.

Islam as an Answer to the Loss of Meaning & Spirituality in Today’s Times

In today’s times, people all around the world suffer with their mental health. In the United States alone, suicide, depression, and anxiety rates continue to rise. According to an article from Yaqeen Institute called Islamic Spirituality and Mental Well-Being, “Rates of depression have dramatically increased between 1988 and 2008 in the United States...The rate of suicide tripled in the young (ages 15-24) between 1950 and 2000. For the middle-aged population, rates of suicide have increased 40 percent from 1999 to 2016.” There can be many factors behind this troubling rise, such as a death of a loved one and comparison with others (ie: constantly trying to be “better” than the other). However, the biggest reason behind all this, one can say, is the loss of meaning. People have found their lives to just be “entertainment, work, and death”. Many struggle with the question of “what is my purpose in this life?” The hardships and struggles we all face in our daily lives only add to these issues. We begin to lose hope, faith, and patience, which are qualities that many never possess in the first place.

The question is, what is the solution to this situation that haunts today’s society? A simple answer would be the loss of spirituality and meaning - both of which are central to Islam. Islamic Spirituality and Mental Well-Being mentions that “abstracting meaning from the world is one of the core features of spirituality.” This goes to show the importance of meaning in one’s life. Humans were endowed with the ability to understand their purpose and meaning in life and bring it to a materialistic world. One of the interesting aspects of Islam is that it already sets the human with a certain purpose and meaning in this life: being a vicegerent of Allah (SWT). Being a vicegerent includes many duties; for example, one duty is to spread the word of Islam. Already having a sense of purpose given by Allah (SWT) keeps us busy in this life, trying to do our best to fulfill our duties.

Another core aspect of Islam is spirituality. Seeing the world through a spiritual lens helps us understand the reasons behind the way our life goes. For example, as Muslims, we understand that if we are having an especially hard time in our life, it may be God testing us to see how we handle it - do we get through it with patience and trust in Allah, or do we lose hope? These “tests” also help train the mind when it comes to things such as hope. When we continue to have hope in Allah, we maintain a positive mindset that eventually helps us get through the test. Training our minds to think with a positive mindset is important for our mental well-being. It will teach us to look towards the good, rather than the bad, in many of the situations we come across throughout our lives. This, along with a sound understanding of purpose and meaning in today’s times will be our guiding stars towards a content and happy life.

Loving the Prophet ﷺ

Anas radi Allahu ‘anhu (may Allah (SWT) be pleased with him) narrates that the Prophet (S) said:

“None of you will have faith till he loves me more than his father, his children and all mankind.” (Bukhari)

And Allah (SWT) says in the Qur’an:

“The Prophet is closer to the believers than their own selves” Surat al Ahzab {33:6}

This hadith and ayah highlight the importance of loving the Prophet (S). As the Prophet (S)’s ummah, we should think about what we can do to internalize our love for him. We should love Muhammad (S) more than any other person, including our families and ourselves. It’s not easy to do this right away, but we should keep in mind that the Prophet (S) cared more about his ummah than his own self. In another hadith, the Prophet (S) said:

“There is for every apostle [prophet] a prayer which is granted, but every prophet showed haste in his prayer. I have, however, reserved my prayer for the intercession of my Ummah on the Day of Resurrection, and it would be granted, if Allah so willed, in case of everyone amongst my Ummah provided he dies without associating anything with Allah.” (Sahih Muslim 199)

The Prophet (S) had immense love for us even though we were never in his presence. He will even provide intercession for us on the Day of Judgement; we should understand how powerful this is. Given that the Muslims were under oppression for much of their time in Makkah, he could easily have used his guaranteed duaa during that time, but he chose to save it for us. How could we not love someone who is giving us so much selflessly—more than ourselves or our own families can on the Last Day?

Although we are not among those who were blessed to be with the Prophet (S) during his time, we can still show our love in many ways. One of the simplest, most fundamental ways to show love for the Prophet (S) is to send salawat on him. When he is mentioned, we should say “sallallahu alayhi wa sallam”, which means “may the peace and blessings of Allah (SWT) be upon him”. There are other variations of salawat we can say at any time to remember him.

We should also follow his Sunnah and obey what he has commanded. He is the best role model for us, and obeying him is essentially obeying Allah (SWT). Keep in mind that implementing the Sunnah in our lives should not be treated as an extra chore. For example, we should make it a habit to perform Sunnah prayers with obligatory prayers every day, instead of only doing so when we have “extra” time. If we truly love the Prophet (S), following and obeying him should be of high priority.

Another way to show and increase our love for the Prophet (S) is to educate ourselves about him. We are blessed to be in an Islamic school where it is easy to learn his hadith and Seerah. Knowing what kind of person he was will show us how admirable he is. This will increase our desire to love him and be like him. In addition, it is important to be educated so that we can defend the Prophet (S) against false claims that people might make to misguide Muslims and criticize Islam.

As we are commanded to in this hadith and ayah, we should work towards sincerely loving the Prophet (S) and actively seek to increase our love for him. He loved us even though he never knew us; it is our responsibility to return that love. This becomes even easier for us to do when we learn about who he was. May Allah (SWT) allow us to love His Prophet (S) and follow him so that we may receive his intercession on the Day of Judgement.