THE ULTIMATE GUIDE
Why didn’t you follow my advice? You never take counsel, don’t ask for guidance and then discard it; you are frustratingly obstinate and myriad more lamentations against those not heeding our direction.
What is the impetus for such retorts? Is it low self-esteem, conceit, arrogance, adultism, or are there other character defects at play?
We lament the choices of others but forget all the sound advice we have squandered and continue to waste, the truths we have rejected because they did not align with our whims, and the rationale employed instead of owning up to our mistakes, leaving behind ruins, wastelands and barrens of unrooted guidance.
Most people have received guidance, but cannot hear or see with their hearts shut. The way to unshut them is to become conscious of God: ‘This is the Scripture in which there is no doubt, containing guidance for those who are mindful of God’ [2:2].
Hearts are ready to receive guidance when they are ready, no sooner. Our role is to nurture hearts, including ours, with the love of God, so they become receptive to admonition. Even then, we cannot force our will upon others. Guidance is not ours to give. It is solely the province of God: ‘And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad) then compel humankind, until they become believers?’ [10:99].
When we try to lord over God’s domain, we will ultimately blunder and add to the vexations of everyday life.
Even the Prophet (s), with the noblest of character, did not possess guiding power: ‘You [Prophet] cannot guide everyone you love to the truth; it is God who guides whoever He will: He knows best those who will follow guidance’ [28:56].
Our role, as was that of the Prophet (s), is to share the truth: ‘And the Messenger only must convey (the Message) plainly’ [29:18].
When sharing our experience or wisdom, it is opportune to mention for our benefit and theirs that only hearts mindful of God are receptive to guidance.
Knowing that Allah alone is Al-Hādī—the Guide—saves us from grief, because we understand our position is one of sower and God as Grower.
INSIDE OUT
Allah is Al-Khāliq—the Creator.
Linguistically, the root of Khāliq is خ-ل-ق (kha-la-qa).
The Arabic words khuluq, meaning character, disposition, moral import, primordial state and khalq, creation, are derivatives of the same root خ-ل-ق, denoting a correlation between our creation and ethics.
High ethics or scrupulousness is the double helix of our fitrah, naturalness. When our scruples slide, denaturing occurs.
Abu Ad-Dardh narrated that the Messenger of Allah (s) said: ‘Nothing is placed on the Scale that is heavier than good character. Indeed, the person with good character will have attained the rank of the person of fasting and prayer.’ [Jami` at-Tirmidhi 2003].
The best a parent can impart to their child is good manners; an excellent ethical grade, not outstanding academic grades.
Human achievements devoid of ethics and sound character are like propped-up blocks of wood, hollowed out, but giving a sturdy and impressive appearance: ‘When you see them [Prophet], their outward appearance pleases you; when they speak, you listen to what they say. But they are like propped-up timbers’ [63:4]. Here, Allah referred to the munafiqun, hypocrites. In Islam, hypocrisy is the worst of all character traits. For a human, specifically a Muslim, to be a chameleon is especially vile.
Beautifying our character should become one of the chief occupations of a Muslim. No other dress adorns and embellishes the human form more so.
The Prophet (s), in a hadith narrated by Imam Malik in his Muwatta, presents us the hallmark attribute of Islam: ‘Every deen has an innate character. The character of Islam is modesty.’
Modesty: the quality of not being too proud or confident about yourself or your abilities. Propriety in dress, speech, or conduct.
Here are some ideas on beautifying your character:
The word algorithm means problem-solving and is derived from the Muslim mathematician, Al-Khwarizmi.
For many, the word only recently entered their vocabulary.
The word now almost exclusively refers to how social media uses algorithms to automatically organise an individual’s preferences and push content in line with their worldview. This strategy, used by social media companies, is highly effective in keeping the viewer locked on and increasing viewing time.
For the viewer, the algorithm does not solve their problems but raises them. It does this through increasing screentime and parochialising content.
We must expand our viewing, reading and discussions beyond our ken and comfort to learn and understand more. As Robert Reich opines, ‘The best way to learn is to discuss something with someone who disagrees with you.’
Until next week, InshaAllah
P.S. Remember to write weekly to the President
Zaahied Sallie
Author of The Beloved Prophet – An Illustrated Biography in Rhyme
Thanks for reading. Every Friday, I share thoughts and ideas to help cultivate the link between Allah, the Prophet and me (meaning YOU). Enter your email now and become part of the link.
| There are no products |