Success in All Aspects of Life

In today’s world, it is hard to reach a balance and achieve success in the various aspects of life. For instance, a person who is successful at work is likely to be unsuccessful in social life, and vice versa.

Despite all her responsibilities, Raghda El Ebrashi has managed to achieve success in her social life by maintaining a balance between her career and social work.

Life Success

El Ebrashi, 24 years old, is a graduate of the American University in Cairo with a major in business administration. In spite of her young age, she managed to finish her masters in professional development. Now, she is looking forward to complete her PhD in social entrepreneurship.

A professor at the German University in Cairo, El Ebrashi loves her job and believes she has a significant message for her students. She wants them to be aware of the problems of the needy and to play an active role in the society.

Her role as a professor did not deprive her from practicing social work. In this respect, she has made noticeable achievements in charity work.

Achieving Balance

Actually, El Ebrashi was able to achieve balance in almost all aspects of her life. Although part of her time is dedicated to her family and friends, she devoted herself to her job and to Alashanek Ya Balady Association for Sustainable Development, a charity organization of which she is president (the Arabic name stands for “for you, my country”).

“At first, it was difficult to balance between all these aspects, but, by time, things have become easy,” said El Ebrashi. She added that time management is the best way to achieve balance and success in one’s life.

Renewing the intention toward Almighty Allah by intending to do everything for His sake greatly helps to achieve success. Besides, the support and encouragement of El Ebrashi’s family have helped her to continue with enthusiasm: “My family played a significant role in helping me achieve any success in my life; had it not been for them, I wouldn’t have done anything.”

Spiritual Impact

In fact, charity and social work have positively influenced El Ebrashi’s life. “It teaches me how to be more patient,” said El Ebrashi. She has a feeling of satisfaction because of all the blessings bestowed upon her by Almighty Allah, especially after she started to deal with the needy during her visits to them. “I also learned to be responsible and to face any challenges alone,” she said.

In addition, charity work had its role in changing El Ebrashi’s beliefs toward the needy and toward poverty itself. “Before my work through Alashanek Ya Balady, I thought that poverty is just a social problem, but now I think it’s an opportunity for improvement,” she said.

El Ebrashi believes that the needy have the potential to be productive people, just like the case in China. “Poor people can play a significant role in the society, but they lack the opportunity,” said El Ebrashi.

Source :

By Shiam El-Bassiouni, Staff Writer – IslamOnline.net

Difficulties: True Character of the World

In his well-known book, Al-Hikam (Words of Wisdom), sheikh Ahmad Ibn `Ataa’illah As-Sakandari says:

“Do not be surprised when difficulties happen in this worldly abode. It is only revealing its true character and identity.”

If the servant of Allah repents to Him, relies on Him, purifies his intention to Him, reflects on Him, and seizes the time, the light of faith will shine in his heart and his journey will draw closer to Allah. In any case, as Ibn `Ataa had said, “there is no real distance between you and Him so that you embark upon a journey. And the connection between you and Him is not cut so that you seek to mend it”.

Prophet Muhammad mentioned that Allah said:

“My servant continues to draw near to Me with additional work until I love him. When I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he strikes and his foot with which he walks. If he asks me, I will give him, and if he seeks my refuge, I will grant it to him.”( Al-Bukhari) and  “And if he draws near to Me a hand’s span, I draw near to him an arm’s length. And if he draws near to Me an arm’s length, I draw near to him a fathom’s length. And if he comes to Me walking, I go to him at speed” (Al-Bukhari and Muslim.).

However, it is one of Allah’s consistent and universal laws that when Allah loves someone, He will test him with trials in this world. Allah says:

{Do people think that on their mere claiming, “We have attained to faith”, they will be left to themselves, and will not be put to a test?} (Al-`Ankabut 29:2).

A claim of belief has to be put to test. Allah says:

{And most certainly We shall try you all, so that We might mark out those of you who strive hard in Our cause and are patient in adversity: for We shall put to a test the truth of all your assertions.} (Muhammad 47:31)

Trials vary but the expected reaction is the same; patience and piety.

{And most certainly shall We try you by means of danger, and hunger, and loss of worldly goods, of lives and of labor’s fruits. But give glad tidings unto those who are patient in adversity} (Al-Baqarah 2:155).

{You shall most certainly be tried in your possessions and in your persons; and indeed you shall hear many hurtful things from those to whom revelation was granted before your time, as well as from those who have come to ascribe divinity to other beings beside God. But if you remain patient in adversity and pious – this, behold, is something to set one’s heart upon} (Aal `Imran 3:186).

Allah announces that this worldly life is worth very little. So, if He deprives a person of this worldly life or part of it and guides him to repentance and bestows on him His mercy and paradise instead, then what a great deal! Therefore, the Prophet (peace and blessings be upon him) said:

“The most severely tested people are the prophets, then the next best, then the next best. A man will be tested in accordance with his level of commitment to God” (Ibn Hibban).

For this reason, if life is full of difficulties and challenges, one should not be surprised or asks why. It is as if Ibn `Ataa is asking us: What is the name of this world? The answer in Arabic is ‘ad-dunya’, which literally means the lower life. Therefore, it is not surprising if bad conditions, unpleasant manners, and fatal consequences reveal themselves, because these things are derived from the very character and nature of this lower worldly life.

Accepting this nature of worldly life helps the servant acquire a basic virtue and cross a very important stop in his journey to Allah. It is patience with tests. Patience is a characteristic that gets the servant into God’s Presence, as mentioned before: (God is with those who are patient in adversity) (Al-Baqarah 2:153). And if we are in Allah’s Presence, then why would we worry?

Patience is of three types, namely, (1) patience in doing good, (2) patience in avoiding evil, and (3) patience with tests. Patience in doing good deeds (1) means that the believer should always be active, without placing hardship on oneself. Allah says:

{God has laid no hardship on you in anything that pertains to religion} (Al-Hajj 22:78).

The Prophet saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to travel on foot to the Ka`bah. The Prophet said: “Allah is not in need of this old man’s torturing himself,” and ordered him to get a ride to the Ka`bah.(An-Nasaa’i) It is not ‘patience’ to torture oneself or cause it harm.

As for patience in avoiding evil (2), it means that a believer should stay away from committing what God has forbidden. For one example, we read in the Qur’an about Prophet Yusuf/Joseph and one of the tests he was put to.

{And it so happened that she in whose house he was living conceived a passion for him and sought to make him yield himself unto her; and she bolted the doors and said, “Come you unto me!” Joseph answered: “May God preserve me!”} (Yusuf 12:23).

There is a great reward for this type of patience. The Prophet (peace and blessings be upon him) says that one of the seven persons whom Allah would give protection with His Shade on the Day when there would be no shade but that of Him is

“A man whom a beautiful woman of high rank seduces for adultery, but he rejects by saying: I fear God.” (Al-Bukhari and Muslim)

And patience with Allah’s tests (3) is at different levels, all of which bear the meaning of refraining from something. The most basic level of patience with Allah’s tests is to refrain from committing evil acts. Then, a higher level is to refrain from complaining by your tongue. Finally, the highest level of patience is to refrain even from complaining in your heart.

Refraining from committing sins is a condition for purifying one’s heart. Allah says about the hypocrites:

{Indeed, We tested them through suffer­ing, but they did surrender to their Sustainer; and they will never humble them­selves} (Al-Mu’minun 23:76).

When a person faces some problems, then he/she is at a cross-road; either to repent and surrender to Allah, or to fall into sins, which means failing the test.

At a higher level, patience with Allah’s tests requires one to refrain from even complaining about the test. This is called ‘beautiful patience’, as Allah tells us about the story of Prophet Jacob (peace be upon him), when he said: {I will only show beautiful patience} (Yusuf 12:18), and {it is only to Allah that I complain of my deep grief and my sorrow} (Yusuf 12:86). Prophet Jacob (peace be upon him) complained only to his Lord and refused to complain to anyone else.

Being patient with Allah’s Decree on the level of the heart is the best type of patience. The believer attains this degree when he/she not only refrains from speaking about the difficulty, but also refrains from agonizing about it in his heart. The soul is always at peace, even at the peak of crisis. The Prophet said:

“Genuine patience is at the first stroke of a calamity” (Al-Bukhari and Muslim).

If the believer is patient at the face of tests, he/she will advance in the way of Allah.

{Consider the flight of time! Verily, a human is bound to lose himself, unless he be of those who attain to faith, and do good works, and enjoin upon one another the keeping to truth, and enjoin upon one another patience in adversity} (Al-`Asr 103:1-3).

And in any case, adversity does not last forever.

{And, behold, with every hardship comes ease: verily, with every hardship comes ease!} (Al-Inshirah 94:4-5).

How can Muslims be assured that the Qur’an is the Word of God?

1. Physical incapacity. The prophet was physically incapable to write the Quran. History has him as an unlettered man who could not write anything more than his own name. How could he write a book?
2. Sincerity. The prophet was morally constrained to tell the truth about the origin of the Quran. He was noted to be so honest and trustworthy that even his enemies called him al-Amin (the trustworthy). Moreover, he suffered persecution, refused offers to compromise, and maintained his message for a period of twenty-three years. Historians of religion have to conclude that he was sincere.
3. Psychology. The Quran speaks to the prophet, commands him, and even criticizes him. Such contents do not point to the prophet as the self-conscious author. On the other hand, the author declares himself to be the creator of the heavens and the earth.
4. History. The prophet was incapable of writing the Quran. The Quran details items of history which were not known to the prophet or his contemporaries. And independent studies confirm that the Quran was true in what it said.
5. Prophecy. The Quran speaks prophetically, detailing what the future holds. Then the future unfolds exactly as foretold. Who could author such a book?
6. Science. The Quran draws attention to a wide range of physical phenomena in order to teach moral lessons. The statements were not meant to teach science. Yet modern scientists are amazed at the accuracy of these statements. For example, the Quran said things about the growth and development of the human embryo which could not be studied without the use of a microscope. Dr. Keith Moore was professor and chairman of the Department of Anatomy at the University of Toronto. After reviewing the Quranic statements he said: “”I am amazed at the accuracy of these statements which were already made in the 7th century AD.”" Such knowledge in the Quran points to God as its source.
7. Consistency. The Quran challenges skeptics to find errors in it, which, if found, would disprove its divine claim. But no one has yet been able to point to a real error in it.
8. Inimitability. A unique feature of the Quran is that no one is able to produce a book that would match its beauty, eloquence and wisdom. The Quran itself challenges humankind to produce even a chapter like it. But no one has been able to do it.
9. These eight reasons together form a strong cumulative case in favor of the Qurans divine origin. Hence Muslims can be confident that the belief of Islam, which is based on the Quran, is true.

Shabir Ally

Allah’s Knowledge is infinite

One of the Divine Attributes Allah, The Most Exalted, Has is Infinite Knowledge that encompasses everything in the heavens and earth and what is in between them; in the worldly life and the Hereafter. Therefore, among His Divine Names is the All-Knowing. He, the Almighty Says in the Quran (what means):

“Verily, He, only He, is the All-Hearer, the All-Knower.” [Quran 26: 220]

Allah Almighty has called Himself by some other Names which reflect this attribute, such as Al-Khabeer (the All-Aware), which entails that He knows what will be before it happens; Al-Hakeem (the Wise), which entails that He knows the details of things; Ash-Shaheed (the Witness), which entails that He knows what is unseen and what is seen, i.e., that nothing is unknown to Him; and Al-Muhsiy (the Reckoner), which entails that the fact that He knows so much does not distract Him from knowing the tiniest details, such as the light of the day and how strong the wind is, and when the leaves fall. He knows the numbers and the movements of each leaf.

His Knowledge encompasses generalities and minor details:

Some philosophers claim that Allah knows things in general terms, but He does not know minor details. This, no doubt, is a sheer lie. The Knowledge of Allah, Glory is to Him, is comprehensive and all-encompassing, and nothing whatsoever is hidden from Him on earth or in the heavens. He knows every movement on land and in the depths of the sea, and there is no leaf that falls from a tree or a seed that is planted in the ground, or a small plant that cleaves the earth, or dries out or dies, but the Knowledge of Allah encompasses it. Allah Almighty Says (what means):

“…And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth, nor anything fresh or dry, but is written in a Clear Record.” [Quran 6: 59]

Nothing of the innumerable animals, birds, insects, etc. is hidden from Allah, as stated in the verse (which means):

“And no moving [living] creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit [in the uterus or grave]. All is in a Clear Book [the Preserved Tablet].” [Quran 11: 6]

There is nothing that goes down into the earth, or ascends from the earth to the heavens, but Allah encompasses it with His Infinite Knowledge. Allah Says (what means):

“He knows that which goes into the earth and that which comes forth from it, and that which descends from the heaven and that which ascends to it. And He is the Most Merciful, the Oft-Forgiving.” [Quran 34: 2]

Nothing of man is hidden from Allah, the All-Knowing, whatsoever. Allah’s Knowledge of man is comprehensive, encompassing his apparent and visible actions, but He also knows what is hidden in the depths of his soul, as stated in the verse (which means):

“Say [O Muhammad]: ‘Whether you hide what is in your breasts or reveal it, Allah knows it…’” [Quran 3: 29]

And the verse (which means):

“And He is Allah [to be worshipped Alone] in the heavens and on the earth; He Knows what you conceal and what you reveal…” [Quran 6: 3]

All the disasters and tribulations that happen on earth, or happen to the individual, or to his wealth or family, etc., were known to Allah before they happened, He has written them in the Preserved Tablet as He Says (what means):

“No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being — indeed that, for Allah, is easy.” [Quran 57:22]

Allah’s Knowledge encompasses all the minor details of man’s life. He, the All-Knowing Says (what means):

“Neither you [O Muhammad] do any deed nor recite any portion of the Quran, nor you [O mankind] do any deed [good or evil], but We are Witness thereof, when you are doing it…” [Quran 10: 61]

In the Noble Quran, Almighty Allah reports the invaluable advice which Luqmaan (a wise pious man) gave to his son in regards to pure faith in Allah, the Most Exalted. This is in the verse (which means):

“O my son! If it be [anything] equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle [in bringing out that grain], Well-Aware [of its place].” [Quran 3l: 16]

For the Knowledge of Allah, secret and open, small and great, unseen and seen, are all the same, as in the verse (which means):

“Allah knows what every female carries and what the wombs lose [prematurely] or exceed. And everything with Him is by due measure.

[He is] (He is the) Knower of the unseen and the seen, the Grand, the Exalted. It is the same [to Him] concerning you whether one conceals [his] speech or one publicizes it and whether one is hidden by night or conspicuous [among others] by day.” [Quran 13: 8-10]

Allah, the Almighty, indeed spoke the truth when He said (what means):

“… And nothing is hidden from your Lord [so much as] the weight of an atom [or small ant] on the earth or in the heaven. Not what is less than that or what is greater than that but is [written] in a Clear Record.” [Quran 10: 61]

Allah’s Knowledge: An excuse not to exert effort?

Some might raise a question like: “If Allah Knows or Decrees certain catastrophes or trials to happen, then why should I strive to avoid them?” Or, “If Allah destined that a given person will live as a disbeliever and later is to be doomed to Hell, why should He punish him?”

The answer to such a misconception is that Allah, the Most Exalted, has endowed man with ability, will and volition, and He has shown him the two ways: that of good and that of evil through His revelations to His Messengers may Allah exalt their mention. So, whoever chooses the way of good, Allah will guide him and grant him success and the opposite is true. Allah Says (what means):

“And (We, i.e. Allah) have shown him the two ways – of good and evil”. [Quran 90:10].

Allah also Says (what means):

“Whosoever desires (through his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (through his deeds), We give him thereof (what is written for him), and he has no portion in the Hereafter.” [Quran 42:20].

The above mentioned verses clarify that one has the volition and not obliged to do things against his will. For example, no one can deny that man has a volition concerning material affairs such as livelihood: he spares no effort to gain more and more although he knows that his livelihood is predestined.

Another example is that concerning one’s seeking each and every remedy and means of safety to avoid harm.

islamweb.net

History of Islamic Education

Islam has, from its inception, placed a high premium on education and has enjoyed a long and rich intellectual tradition. Knowledge (‘ilm) occupies a significant position within Islam, as evidenced by the more than 800 references to it in Islam’s most revered book, the Qur’an. The importance of education is repeatedly emphasized in the Quran with frequent injunctions, such as

“God will exalt those of you who believe and those who have knowledge to high degrees” (58:11),

“O my Lord! Increase me in knowledge” (20:114),

and

“As God has taught him, so let him write” (2:282).

Such verses provide a forceful stimulus for the Islamic community to strive for education and learning.

The advent of the Quran in the seventh century was quite revolutionary for the predominantly illiterate Arabian society. The starting of Islamic education was Quran Recitation, and the first word was “Iqra” that means “read”. Arab society had enjoyed a rich oral tradition, but the Quran was considered the word of God and needed to be organically interacted with by means of reading and reciting its words. Hence, reading and writing for the purpose of accessing the full blessings of the Quran was an aspiration for most Muslims. Thus, education in Islam unequivocally derived its origins from a symbiotic relationship with religious instruction.

Thus, in this way, Islamic education began. Pious and learned Muslims (mu’ allim or mudarris), dedicated to making the teachings of the Quran more accessible to the Islamic community through islamic school, taught the faithful in what came to be known as the kuttāb (plural, katātīb). The kuttāb could be located in a variety of venues: mosques, private homes, shops, tents, or even out in the open. Historians are uncertain as to when the katātīb were first established, but with the widespread desire of the faithful to study the Quran, katātīb could be found in virtually every part of the Islamic empire by the middle of the eighth century. The kuttāb served a vital social function as the only vehicle for formal public instruction for primary-age children and continued so until Western models of education were introduced in the modern period. Even at present, it has exhibited remarkable durability and continues to be an important means of religious instruction in many Islamic countries.

During the golden age of the Islamic empire (usually defined as a period between the tenth and thirteenth centuries), when western Europe was intellectually backward and stagnant, Islamic scholarship flourished with an impressive openness to the rational sciences, art, and even literature. It was during this period that the Islamic world made most of its contributions to the scientific and artistic world. Ironically, Islamic scholars preserved much of the knowledge of the Greeks that had been prohibited by the Christian world. Other outstanding contributions were made in areas of chemistry, botany, physics, mineralogy, mathematics, and astronomy, as many Muslim thinkers regarded scientific truths as tools for accessing religious truth.

The Arabic language has three terms for education, representing the various dimensions of the educational process as perceived by Islam. The most widely used word for education in a formal sense is ta’līm, from the root ‘alima (to know, to be aware, to perceive, to learn), which is used to denote knowledge being sought or imparted through instruction and teaching. Tarbiyah, from the root raba (to increase, to grow, to rear), implies a state of spiritual and ethical nurturing in accordance with the will of God. Ta’dīb, from the root aduba (to be cultured, refined, well-mannered), suggests a person’s development of sound social behavior. What is meant by sound requires a deeper understanding of the Islamic conception of the human being.

Source : islamiceducationonline.blogspot.com

Improve Yourself

You sit with someone who is twenty years old and notice that he has particular etiquettes, logic and thought. You then sit with him when he is thirty to discover that he is exactly the way he was ten years ago and has not improved at all. Yet, you sit with others and you feel that they are actually taking benefit from their lives. You discover that they improve themselves on a daily basis. In fact, not an hour passes except that they improve either religiously or otherwise. If you wish to ponder upon the different types of people with respect to self-improvement, then think about the following:

There are those who like to watch those satellite television channels that help their general knowledge and intelligence grow. They benefit from other people’s experiences by watching constructive discussions, from which they learn the characteristics of debating and improve their language, understanding, and expertise in debate and persuasion.

Then there are those who cannot miss out on a series about a failed love story, or an emotional play, or a horror film, or films about useless fantasies with no link to reality at all.

Notice the difference between the two after five or ten years.

Which of the two would have improved the most in his skills and ability to fathom information, gain general knowledge, have the power to convince others, or successfully be able to cope with diverse situations? No doubt the first person!You will find the mannerisms of the first person to be completely different.

When he argues, he does so on the basis of legal references, facts and figures,while the second can only quote the words of actors and singers, so much so that one such person once said during a discussion, “Allah says: ‘Strive, my servant, and I shall strive with you!’’

We informed him that this is not a verse from the Qur’an.

His complexion changed and he fell silent. I then thought about the phrase and it occurred to me that it is an Egyptian idiom which was imprinted on his mind after watching a drama series!

Let’s look at it from another angle – that of reading newspapers and magazines. How many people take an interest in reading beneficial news and information that helps them in developing their personality, improves their skills and increases their general knowledge? Yet, how many are those who cannot read except sports and entertainment news? This is true to such an extent that many newspapers compete with each other by increasing the sports and entertainment pages at the cost of other sections. The same can be said about our gatherings and the things in which we spend our time.

Hence, if you would like to be a head instead of a tail, then eagerly try to practice all skills, regardless of what they may be. ‘Abdullah was an energetic person but lacking in certain skills.

One day, he left his home to pray Dhuhr in the mosque. It was his zeal for the prayer and respect for his religion which brought him out to pray. He was walking fast in order to reach the mosque before the Iqamah was given. On his way, he passed by a date-palm tree on top of which there was a man in uniform, working on the tree. ‘Abdullah became surprised and thought, “Who is this man that does not care about the prayer! It is as if he didn’t even hear the Adhan, or doesn’t care about the Iqamah, which is about to go!”

He shouted in anger, “Get down and pray!”

The man responded coldly, “OK, OK…”

He said, again, “Hurry up and pray, you donkey!”

The man screamed, “You called me a donkey?!” He then took a branch of the tree and descended in order to hit him over the head with it! ‘Abdullah hid his face with his headscarf so the man wouldn’t recognize him and went on to the mosque. The man descended from the tree in anger, went to his house, prayed and rested for a while. He then returned to the tree to finish his job.

Then ‘Asr time came and ‘Abdullah went to the mosque again.

On his way he passed by the same tree and noticed the same man working. He decided to change his method altogether and said, ‘As-salamu ‘alaykum! How are you?”

The man replied, “Al-hamdulillah, I am fine!”

He said, “Give me some good news. How are the dates this year?”

The man said, “Al-Hamdulillah.”

‘Abdullah said, “May Allah give you success and provision, make your life easy for you, and not deprive you of the reward for your work!”

The man was overjoyed at hearing this supplication and said “ameen” to the prayer.

‘Abdullah then said, “It seems that you are so preoccupied with work that perhaps you didn’t notice the Adhan for ‘Asr prayer. The Adhan has been called and the Iqamah is about to be given. Perhaps you should get down, relax a little and get ready for prayer. After the prayer you can get on with your work again. May Allah keep you healthy.”

The man said, “Insha Allah… Insha Allah…” and began to descend gently.

He then turned to ‘Abdullah, shook his hand warmly and said, “I would like to thank you for your excellent manners. As for the one who passed by me at Dhuhr time, I wish I could see him and show him who the real donkey is!”

The result…

Your skills of dealing with others determine how they deal with you.

by Dr. Muhammad Adb’ Al Rahman Al- Arifi – (Enjoy Your Life) is from the famous Banu Khalid Tribe in Saudi Arabia (descendents of the Sahabi Khalid bin Walid) graduated from Saudi universities and learn from scholars such as Shaykh Abdullah bin Qu’ud, abd al-Rahman bin Nasir al Barrak and various other scholars.  He  is a prominent figure in the field of Islamic Da’wah and has authored more than twenty published works.

Q and A About Fashion with Wardina

1. What does fashion mean to you?

Something that is now, dictated by the capitalists – mass produced items to basically generate income. Fashion is something that is never static, for the gold post shifts from time to time. It’s something that is subjected by what is ‘popular’. The media then is an influential medium and tool that determines the ‘popularity’ of a fashion item through repeated and constant bombardment of subjective messages via the use of advertisements and through often impactful pictures that entices a person’s emotion when watching or looking at it.

2. Tell me a bit about your journey in fashion.

I was a fashion slave, well, I was a model…beauty means “thin, white, blonde”. I bought whatever that is ‘popular’, I wanted to be seen as ’cool’ and wanted to be in’ with the crowd. .It was almost like I didn’t have a choice BUT to just follow whatever was in the fashion magazines. I didn’t want to b left behind nor did I want to stand out like a sore thumb. Fashion was dictated by those in the fashion industry and at that time, it was basically a copy cat of the fashion trend in the West mainly the Hollywood popular culture. It still is until today. To be ‘modern’ is equivalent to wear what the Hollywood stars wear.

The fashion that i was so obsessed about was mainly emphasizing on beauty that was merely physical. I realized that without all the garments i didn’t really have an identity. It was very superficial to me. Take all the accessories and ridiculously expensive bags away… what kind of person am i? I needed the all the fancy stuff and high-end branded goods to have a sense of self worth.

Once i started thinking of it, i started to search for something more than just a physical sense of self worth. I decided to dive into my soul.. i found emptiness, despite the so called ‘physical beauty’ i apparently possess .. however, i didn’t really ‘feel’ beautiful. I had very low self esteem and i had to cover that up with ‘make up’ or attract attention by very ‘revealing’ clothes that i wear. I was respected for my beauty…. nothing else. That scared me. Yet I know im worth more than just my physical beauty. Why did i have to expose myself to get people ‘looking’ or talking about me? That started the journey to really ‘study’ this faith that i was born into yet i took it for granted. A faith that didn’t emphasize on physical beauty but the inner beauty of a person.

3. How do you combine your interest in fashion and your faith?

The Quran mentions 7:26 that the garment of righteousness is the best garment to be adorned. “Righteousness” is a concept that wasn’t given much attention particularly in the fashion world. I believe that my faith forces us to expose a civilized beauty that is distinctive rather than instinctive. A beauty from within that although seem to be covered yet radiates from a person in ways that are unexplainable.

Ironically I felt so much more freedom being ‘covered’ rather than when I ‘exposed’ myself. It was really enlightening, and I was overwhelmed by a feeling of liberation and independence that i have never felt before. I felt so much more in control of myself. In a way I am forcing the other person to judge me by what I have to offer, the person i am on the INSIDE, not out. I feel liberated that I was no longer a fashion slave. I can turn a magazine page without the pressure to buy. “Popular trends” were no longer in my dictionary.

I started to focus on my intellect and talent rather than my cleavage or sexy body. It’s my character that matters, not the garment nor the physical body… Modesty is the key factor in anything i wear, it also transcends in my attitude and thinking. I basically externalized my faith through my physical appearance.

4. What are your challenges in managing both faith and fashion?

Challenge is probably managing other people’s expectations of me, but then again my faith teaches me to worry more about my Creator than what people say. Another challenge is for “me” to understand the essence of why my faith requires me to dress the way I do. Understanding the blessings of doing so, and making an informed decision. This is very important to me. I wouldn’t want to be just a “follower” anymore. I need to make sure that i have a deep understanding of why I’m doing the things i do.

I don’t really encounter much problem…. I believe in the concept of modesty, and I still think I am able to look good and presentable in any occasion despite the fashion of faith I wear. Faith to me is actually very fashionable.

Apparently nowadays faith is gaining popularity. It is also capitalized by many…hence the endless “Muslim”-wear, it is now a huge money making industry. I just make sure I don’t fall in the trap twice.

5. How do you manage the challenges in combining the Islamic faith and fashion?

Honestly I don’t find it a problem at all. Initially there were prejudices – Since I was a model and actress, some people say that I’m never going to make it big any more. I’ll die off, because I am no longer a sex symbol. Instead the complete opposite happened. People embraced the different values i decided to uphold, the different concept of beauty i propagated. Just be true to yourself, have good values you’ll be able to live anywhere despite whatever you choose to wear.

With Love

-WARDINA-

Why Me…?

Why I always being test by God?

Do men think that they will be left alone on saying, “We believe”, and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false. (Quran 29: 2-3)

Why I do not get what I wanted?

…But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not. (Quran 2:216)

Why I have been test with heavy burden?

On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) “Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith.” (Quran 2: 286)

How should I face the test?

O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah; that ye may prosper. (Quran 3:200)

And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah ] (Quran 2:45)

What I can get from all this thing?

Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah , so they kill and are killed. [It is] a true promise [binding] upon Him in the Torah and the Gospel and the Qur’an. And who is truer to his covenant than Allah ? So rejoice in your transaction which you have contracted. And it is that which is the great attainment. (Quran 9:111)

Who is Devil?

The holy Quran, gives us a comprehensive information about devil (shaitan or satan). As devil is the most ardent enemy of mankind, God almighty gives us  detailed biography of Satan in the holy Koran so that we could understand, who is devil, what his mission, what his tactics and tricks, how does he hypnotize human to lead toward hell.

First identity of devil is that he is the rebel and ungrateful to God (Allah in Arabic) Almighty.

Prophet Abraham (Ibrahim) invited his father to accept the religion of Islam.

“O my father, do not worship the devil. The devil has rebelled against the Most Gracious. [The Noble Quran 19:44]

When we said to the angels, “Fall prostrate before Adam,” they fell prostrate, except satan; he refused, was too arrogant, and a disbeliever. [The Noble Quran 2:34]

After God created Adam and his wife and placed them in paradise and He commanded them,

We said, “O Adam, live with your wife in Paradise, and eat therefrom generously, as you please, but do not approach this tree, lest you sin.” [The Noble Quran 2:35]

But devil caused their eviction from the paradise. How devil bad enemy of mankind is!

But the devil duped them, and caused their eviction therefrom. We said, “Go down as enemies of one another. On Earth shall be your habitation and provision for awhile.” [The Noble Quran 2:36]

The devil whispered to them, in order to reveal their bodies, which were invisible to them. He said, “Your Lord did not forbid you from this tree, except to prevent you from becoming angels, and from attaining eternal existence.” [The Noble Quran 7:20]

He thus duped them with lies. As soon as they tasted the tree, their bodies became visible to them, and they tried to cover themselves with the leaves of Paradise. Their Lord called upon them: “Did I not enjoin you from that tree, and warn you that the devil is your most ardent enemy?”  [The Noble Quran 7:22]

O children of Adam, do not let the devil dupe you as he did when he caused the eviction of your parents from Paradise, and the removal of their garments to expose their bodies. He and his tribe see you, while you do not see them. We appoint the devils as companions of those who do not believe.  [The Noble Quran 7:27]

Practicing sorcery(witchcraft) is a devilish work.

They pursued what the devils taught concerning Solomon’s kingdom. Solomon, however, was not a disbeliever, but the devils were disbelievers. They taught the people sorcery, and that which was sent down through the two angels of Babel, Haroot and Maroot. These two did not divulge such knowledge without pointing out: “This is a test. You shall not abuse such knowledge.” But the people used it in such evil schemes as the breaking up of marriages. They can never harm anyone against the will of God. They thus learn what hurts them, not what benefits them, and they know full well that whoever practices witchcraft will have no share in the Hereafter. Miserable indeed is what they sell their souls for, if they only knew. [The Noble Quran 2:102]

What devil teaches and promises us!

The devil promises you poverty and commands you to commit evil, while God promises you forgiveness from Him and grace. God is Bounteous, Omniscient. [The Noble Quran 2:268]

O you who believe, intoxicants, and gambling, and the altars of idols, and the games of chance are abominations of the devil; you shall avoid them, that you may succeed. [The Noble Quran 5:90]

The devil wants to provoke animosity and hatred among you through intoxicants and gambling, and to distract you from remembering God, and from observing the Contact Prayers (Salat). Will you then refrain? [The Noble Quran 5:91]

When we said to the angels, “Fall prostrate before Adam,” they fell prostrate, except Satan. He said, “Shall I prostrate to one You created from mud?” He said, “Since You have honored him over me, if You respite me till the Day of Resurrection, I will possess all his descendants, except a few.” He said, “Then go; you and those who follow you will end up in hell as your requital; an equitable requital.  “You may entice them with your voice, and mobilize all your forces and all your men against them, and share in their money and children, and promise them. Anything the devil promises is no more than an illusion. [The Noble Quran 17:61-64]

Following forefathers’ religion without verification is a devilish work.

When they are told, “Follow these revelations of GOD,” they say, “No, we follow only what we found our parents doing.” What if the devil is leading them to the agony of Hell? [The Noble Quran 31:21]

O you who believe, do not follow the steps of satan. Anyone who follows the steps of satan should know that he advocates evil and vice. If it were not for God’s grace towards you, and His mercy, none of you would have been purified. But God purifies whomever He wills. GOD is Hearer, Knower. [The Noble Quran 24:21]

Devil creates fear to refrain us from struggling in the path of God.

It is the devil’s system to instill fear into his subjects. Do not fear them and fear Me instead, if you are believers. [The Noble Quran 3:175]

What is the attitude whose friend becomes devil already?

They give money to charity only to show off, while disbelieving in GOD and the Last Day. If one’s companion is the devil, that is the worst companion. [The Noble Quran 4:38]

Devil has no independent power.

Those who believe are fighting for the cause of God, while those who disbelieve are fighting for the cause of tyranny. Therefore, you shall fight the devil’s allies; the devil’s power is nil. [The Noble Quran 4:76]

He never had any power over them. But we thus distinguish those who believe in the Hereafter from those who are doubtful about it. Your Lord is in full control of all things. [The Noble Quran 34:21]

What are those female gods which are worshipped by idol worshippers in their temples?

They even worship female gods besides Him; as a matter of fact, they only worship a rebellious devil. [The Noble Quran 4:117]

Devil is so bad enemy to us. God quotes devil’s sayings in the Quran.

“I will mislead them, I will entice them, I will command them to (forbid the eating of certain meats by) marking the ears of livestock, and I will command them to distort the creation of God.” Anyone who accepts the devil as a lord, instead of God, has incurred a profound loss. [The Noble Quran 4:119]

The devil is your enemy, so treat him as an enemy. He only invites his party to be the dwellers of Hell. [The Noble Quran 35:6]

Let not the devil repel you; he is your most ardent enemy. [The Noble Quran  43:62]

O you who believe, you shall embrace total submission; do not follow the steps of devil, for he is your most ardent enemy. [The Noble Quran 2:208]

Devil’s promises are nothing but illusion.

He promises them and entices them; what the devil promises is no more than an illusion. [The Noble Quran 4:120]

Devil is the biggest hypnotizer. He hypnotizes people who follow him so much so that those misguided people thought that they are perfectly guided!

If only they implored when our test afflicted them! Instead, their hearts were hardened, and the devil adorned their works in their eyes. [The Noble Quran 6:43]

Some He guided, while others are committed to straying. They have taken the devils as their masters, instead of God, yet they believe that they are guided. [The Noble Quran 7:30]

By God, we have sent (messengers) to communities before you, but the devil adorned their works in their eyes. Consequently, he is now their lord, and they have incurred a painful retribution.  [The Noble Quran 16:63]

Even world’s best scientist could be totally hypnotized by devil.

Similarly, ‘Aad and Thamoud (were annihilated). This is made manifest to you through their ruins. The devil had adorned their works in their eyes, and had diverted them from the path, even though they had eyes. [The Noble Quran 29:38]

Devil could make us forgetful. But good news is that it could only be very temporarily.

If you see those who mock our revelations, you shall avoid them until they delve into another subject. If the devil causes you to forget, then, as soon as you remember, do not sit with such evil people. [The Noble Quran 6:68]

He then said to the one to be saved “Remember me at your lord.” Thus, the devil caused him to forget his Lord, and, consequently, he remained in prison a few more years. [The Noble Quran 12:42]

Devil creates and circulates fabricated stories to divert humans from the path of God.

We have permitted the enemies of every prophet – human and jinn devils – to inspire in each other fancy words, in order to deceive. Had your Lord willed, they would not have done it. You shall disregard them and their fabrications. [The Noble Quran 6:112]

Do you not see how we unleash the devils upon the disbelievers to stir them up? [The Noble Quran 19:83]

We have to seek refuge in God and God will help us whenever devil whispers us.

When the devil whispers to you any whisper, seek refuge in God; He is Hearer, Omniscient. [The Noble Quran 7:200]

Devil can not hypnotize genuine servants of God. They can understand devil’s trick.

Those who are righteous, whenever the devil approaches them with an idea, they remember, whereupon they become seers. [The Noble Quran 7:201]

Devil also fears God almighty and he sees God’s Invisible Soldiers

The devil had adorned their works in their eyes, and said, “You cannot be defeated by any people today,” and “I will be fighting along with you.” But as soon as the two armies faced each other, he turned back on his heels and fled, saying, “I disown you. I see what you do not see. I am afraid of God. God’s retribution is awesome.” [The Noble Quran 8:48]

Satan has no power to force us. He only can invite us to commit sinful deeds. Therefore we are responsible for our own bad/good works and not the devil.

And the devil will say, after the judgment had been issued, “God has promised you the truthful promise, and I promised you, but I broke my promise. I had no power over you; I simply invited you, and you accepted my invitation. Therefore, do not blame me, and blame only yourselves. My complaining cannot help you, nor can your complaining help me. I have disbelieved in your idolizing me. The transgressors have incurred a painful retribution.” [The Noble Quran 14:22]

By your Lord, we will certainly summon them, together with the devils, and will gather them around Hell, humiliated. [The Noble Quran 19:68]

Among the people, there are those who argue about God without knowledge, and follow every rebellious devil. [The Noble Quran 22:3]

l do not need to learn Aqedah

[Q]: There are some people here, who keep away from (attending) lessons on ’aqeedah (creed/beliefs), and they say: ‘We are Muslims, we are not unbelievers or idol-worshippers such that we have to learn ’aqeedah or attend lectures about it.’ So, O noble Shaykh, what is your view regarding this!

[A]: Teaching the Muslims (the correct) ’aqeedah does not mean that we have judged them to be unbelievers. Rather, we teach the Muslims about ’aqeedah in order for them to know about it thoroughly, and know what matters nullify it and what matters are contrary to it. Hudhayfah Ibnul-Yamaan, one of the distinguished Companions – r.a – said:

“People used to ask the Messenger about the good, but I used to ask him about the evil, for fear of falling into it.”Likewise ’Umar Ibnul-Khattaab (r.a) said: “Soon the bonds of Islam will be loosened bit by bit, because people will enter into Islam but will be unaware of Jaahiliyyah (ignorant practices that Islam opposes).” [3] Thus, when we teach ’aqeedah, this does not imply that we have judged those whom we are teaching to be non-Muslims. Rather, what it means is that we desire that they should be thoroughly aware of the correct Islaamic ’aqeedah; so as to cling to it, and to be aware of what opposes it; so as to keep far away from it. Allah – the Most High – said, whilst addressing His Prophet pbuh:

“So have knowledge about Laa ilaaha illallaah (i.e, have knowledge that none has the right to be worshipped except Allah), and seek forgiveness for your sins, and for the believing men and women.” [Quran, Muhammad 47:19]

So it is essential that a person learns and that he does not content himself with merely saying: ‘I am a Muslim.’ Yes indeed, you are a Muslim – and all praise is for Allah! However, if one of you were asked as to what Islam means, or you were asked to explain what Islam is, then many of you would not be able to correctly explain this. If one of you were to be asked to explain what are those factors which nullify Islam, then many of you would not be able to explain this. Thus, if a person is ignorant (of such fundamentals), it is possible that he may fall into falsehood without realizing it. If one of you were asked to explain the pillars of Islam or iman (faith) that the Messenger (pbuh) explained and taught, we would find that most people would be unable to do so. So how is it that a person (suffices with) saying: ‘I am a Muslim,’ yet does not know these (basic) matters!

Unfortunately, many of the daei (callers to Islam) are themselves unaware of (basic matters such as) what are the conditions for Prayer, or unaware of the rules and regulations concerning wudoo‘ (ablution) and those matters which invalidate wudoo‘. Some of them do not even know what matters form the arkaan (pillars) of the Prayer, or form its wajib (obligations), or those matters which invalidate the Prayer. So what Islam are they calling to! Islam is not merely a call, rather it is a reality to be learnt and practiced. So it is essential to acquire sound knowledge and understanding of the Religion. This is because a person who does not have sound knowledge, may fall into dangers without even realizing it; just like a person who walks down a path, but is ignorant of the fact that along this path there is a ditch, or a hole, or even an ambush. Yet (due to his ignorance) he ends up falling into the hole, or the ambush, without even realizing it.

Thus it is essential to learn about Tawheed, since it is Tawheed that is the basic foundation (of both the Religion and the correct Islamic ’aqeedah). Indeed, no one abstains from learning about Tawheed (and those matters it necessitates, as well as its limits, conditions, fundamentals, clear proofs, fruits and consequences, and those matters which increase and strengthen it, and those that decrease and weaken it, etc.) except one of two people: [i] an ignorant person – and the ignorant person’s [view] is not to be given any weight; or [ii] a bigoted deviant – one who desires to avert people from the ’aqeedah of pure Tawheed, and who wishes to conceal from the people his own false beliefs, and those other deviant beliefs that are (falsely) ascribed to Islam. And this is possibly the Ease of many of those who abstain from learning about Tawheed. Allah – the Most High – said:

“And it is not proper for all the Believers to go out together and fight. From every troop of them only a party of them should go forth, so that those who remain behind may gain understanding of the Religion so that they may (instruct and) warn their people when they return to them, in order that they may beware.” [at- Tawbah 9:122]

Also, the Messenger (pbuh) said: “Whoever Allah desires to show goodness to, He gives him the understanding of the Religion.” The meaning of this hadeeth is that whenever Allah does not want to show goodness to a person, He does not give him the understanding of the Religion. So the one who says: ‘I do not need to learn ’aqeedah.’ It is as if he is saying: ‘I do not need to gain understanding of the Religion!’ And this is said by either an ignorant person, or one who is misguided!

Response to the one who says: ‘l do not need to learn ‘Aqeedah.’By the Noble Shaykh, Saalih Ibn Fawzaan al-Fawzaan

Source: Al-Istiqaamah Magazine Issue No.8 – Shawwal 1418H / February 1998