Yaqeen Institute for Islamic Research

Category: News

  • Not Ready to Say Goodbye: Dealing With Grief and Loss | Blog

    Not Ready to Say Goodbye: Dealing With Grief and Loss | Blog

    I am not a person who likes goodbyes. And this topic is a difficult one to tackle as it is deeply personal for me. As I write this piece, however, I am preparing my children to say goodbye to their beloved grandfather. My father was diagnosed with glioblastoma, the most aggressive type of brain cancer that there is. It is also extremely rare, with an incidence rate of 3.19 per 100,000 persons in the United States. What that means is that around 14,000 people will be diagnosed with glioblastoma every year out of a population of 330 million. I never imagined my father would be among those 14,000. And I never imagined I would be preparing myself and my children to say goodbye to my father who just turned 73. I remembered saying to myself when I first learned about his diagnosis that this must be impossible, that the elders in my father’s family had lived to be 90+ years, and surely we could plan on 20 more years with my amazing Dad.

    But here we are getting ready to write letters to my father and read them to him as he is placed in hospice care. The children call him “Jiddou” in honor of his Lebanese heritage. I’ve always called him Dad. But these names don’t convey the depths of our love for him, nor do they convey how grateful to him we are for all he has done for us, nor do they make up for all I wish we could have done to cherish our time with him. Alhamdulillah, he is still with us. He still comprehends what is going on around him and recognizes faces even though the names don’t readily come. He can still speak a little even though the tumor is causing tremendous swelling in the brain. And he still wants to get better. We all want him to get better. But we have come up against two things: A terminal diagnosis and the qadar of Allah, both of which have brought us to this moment of trying to figure out how to say goodbye to a man who means everything to us.

    When my husband died in 2015 in a motorcycle accident, I was in a state of shock. In the weeks after his death, I walked around in a daze trying to understand how my life had been completely turned upside down. I remember talking to someone who rattled off a list of the most common causes of death, noting that sudden death ranks highest on the list of traumas impacting the surviving family. For me, that helped to explain why I was feeling the way I was. I was simply not ready to say goodbye to my husband and the abrupt nature of the loss meant that I wasn’t at all mentally or emotionally prepared for it. So I consoled myself by telling myself that some types of loss are “easier” to handle than others. I remembered saying that surely in the cases where a loved one falls ill, the family is better equipped to deal with the finality of the situation. And now here I am in just that situation. And I can say this: Loss is loss, no matter what, but there are lessons I have learned that I am trying to apply to this experience. And, no, it doesn’t make it “easier” in the most common sense, but it makes it possible to navigate this with more patience and awareness. With the tips below, I’d like to offer some advice to families dealing with the pain of a terminal diagnosis:

    1. It’s not your fault. It’s not their fault. 

    Really. I think in our haste to find a “logical” cause for puzzling diagnoses, we want to look at everything and start second-guessing. Maybe it’s cell phones. Maybe it’s microwaves. Maybe it’s environmental. The reality is that no one knows what causes glioblastoma or the many other types of cancer that claim the lives of numerous people from all walks of life. Elderly people will die from cancer. Middle-aged people will die from cancer. Teenagers will die from cancer. Even young children will die from cancer. Now I’m not saying we should be fatalistic and not study the etiology of disease and fund cancer research. We should! What I’m saying is that Allah (swt) tells us in multiple recurrences in the Qur’an, “Every soul shall taste of death” [21:35].

    2. We will all leave this dunya some way or another.

    We all have to take that exit ramp. And we don’t get to choose when to take that exit ramp, how long we get to live until we have to exit, nor the circumstances under which we will exit. We don’t get to say to Allah (swt), I want this kind of death and not that. We can certainly make du’a for a good end that is free of suffering. But what we really need to be asking, for ourselves and our loved ones, is husn al-khitam, the best ending, which is to die upon faith, upon the firm belief of la ilaha illa Allah Muhammadun rasul Allah.

    3. Help your loved one to remember this reality. 

    You should absolutely be encouraging them to be hopeful, trust Allah’s judgment, and ask Allah for shifa. Constantly make the following du’a for them

     أَسْأَلُ اللَّهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيْكَ

    As’al Allah al-Adheem rabb al-arsh al-adheem an yashfik

    I ask Allah the Magnificent, Lord of the Magnificent Throne, to heal you

    for healing as this was the Sunnah of the Prophet (peace be upon him). As to how many details to share with the person facing a terminal illness, that really depends on the person’s emotional and psychological makeup and their ability to process such difficult information. I used to think it was sugarcoating to not tell the person about the diagnosis, but after speaking to a number of people who’ve cared for a terminally ill loved one, including religious scholars, I’ve concluded that the best thing to do is to encourage them to maintain hope in Allah’s (swt) mercy so that they meet Allah with the best opinion of Him.

    4. Provide appropriate spiritual counsel. 

    A terminal diagnosis is really frightening and the person experiencing such a diagnosis (and those around them) may react with sorrow, anger, or disbelief. During this time, it’s really important to validate those feelings while also reminding them of the example of the Prophet (peace be upon him). He always taught us to feel those difficult feelings but not to utter that which is displeasing to Allah. Anas ibn Malik reported: We entered the house of Abu Sayf along with the Messenger of Allah (peace and blessings be upon him) who was the husband of Ibrahim’s wet-nurse, upon him be peace. The Prophet (pbuh) took hold of Ibrahim, kissed him, and smelled him. Then, we entered after that as Ibrahim was breathing his last breaths. It made the eyes of the Prophet shed tears. Abdur Rahman ibn Awf said, “Even you, O Messenger of Allah?” The Prophet said, “O Ibn Awf, this is mercy.” Then, the Prophet wept some more and he said, “Verily, the eyes shed tears and the heart is grieved, but we will not say anything except what is pleasing to our Lord. We are saddened by your departure, O Ibrahim.” [Sahih Bukhari]

    5. It’s okay to smile and even laugh. 

    The topic of death and dying is such a heavy thing on the person who is ill and their loved ones but even in the midst of facing one’s mortality, it’s important to hold on to those light moments, those human moments of happiness. So reminisce about special times, encourage them to share stories about their childhood if they are able to speak, and even add a little levity to the conversation by reminding them how much you love (or groan) over their jokes. This is not inappropriate. This is actually really important for your and their mental health. It means that even in the midst of this hardship, Allah has blessed you with some ease, and that is a good thing.

    Am I ready to say goodbye? Probably not. But do I trust that God knows best? Yes. I am grateful for my father’s legacy of faith, service, and joy. I will forever be indebted to him for believing in me and my sister and providing us with a sound Islamic education. Whenever I look at a Persian rug or browse an Islamic book, I will remember those as my father’s great loves after his family and community. And my children will forever remember their beloved Jiddou as the father figure in their lives after their father passed away. And very importantly, I am grateful to Allah that I get to say goodbye, that my father is surrounded by people who absolutely adore him, that he is being well taken care of by my amazingly courageous mother. Not everyone facing a terminal illness has such an opportunity and I want my Dad to know that Allah does not task us with that which is beyond our reach. My father was my first Qur’an teacher and when I go to see him, I think I will recite the following verses for him:

    مَن كَانَ يَرْجُوا۟ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَـَٔاتٍۢ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

    وَمَن جَـٰهَدَ فَإِنَّمَا يُجَـٰهِدُ لِنَفْسِهِۦٓ ۚ إِنَّ ٱللَّهَ لَغَنِىٌّ عَنِ ٱلْعَـٰلَمِينَ

    وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ ٱلَّذِى كَانُوا۟ يَعْمَلُونَ

    “Whoever should hope for the meeting with Allah – indeed, the term decreed by Allah is coming. And He is the Hearing, the Knowing. And whoever strives only strives for [the benefit of] himself. Indeed, Allah is free from need of the worlds. And those who believe and do righteous deeds – We will surely remove from them their misdeeds and will surely reward them according to the best of what they used to do.” [Qur’an, 29:5-7]

  • 8 Questions Your Muslim Teens Are Asking | Blog

    8 Questions Your Muslim Teens Are Asking | Blog

    Our students and children are naturally inquisitive. Out of their curiosity, they often ask questions about our beliefs and the things we do.  Sometimes, even as teachers, we ourselves don’t know how to articulate a proper answer. Although life experiences may have given us certainty in our faith, we’re not always equipped to answer their questions directly.  

    1. “Is God real? How do we know God exists?“

    The golden word: proof. Our current world emphasizes the need for evidence to believe anything. “Proving” God exists against modern objections, however, may leave you flustered. Rest assured, our tradition has multiple ways of establishing the existence of God.  Find how to help your child or student answer this question by checking out our curriculum unit on “The case for Allah’s existence.”

    2. “Why does God let bad things happen?” 

    In an unfortunate circumstance, say another school shooting occurs. We must be the voice of comfort to our children and students. When they see the news unfold, from shootings to wars, they may ask us how all of this evil can exist if Allah is ar-Rahman, the Most Merciful. In these moments, we need to explain the nature of a merciful God despite all the suffering we see around us. You can navigate this conversation with the aid of our unit, “How can evil coexist with a merciful God?”

    3. “Are prophets real? How do we know?”

    We don’t live in a time of prophets. Nor does our current society welcome the idea of messengers being sent from God. It’s no surprise then that our youth might question someone’s claim to prophethood. But even during their lifetime, prophets still had to prove to their people that they were indeed sent from Allah. Our curriculum unit, “The proofs of prophethood,” delves into this exact topic. 

    4. “How is the Qur’an a miracle?“

    For many of us, understanding the miraculous nature of the Qur’an can be challenging. This is even more so the case for young Muslims who cannot access its language and magnitude. We know in our hearts that this book is the divine speech of Allah, but how do we explain it with evidence? And how can we prove that it was not the Prophet ﷺ who authored it himself? Introduce your students to the historical accuracy of the Qur’an and its literary miracles with our unit, “Qur’an: The living literary miracle.” 

    5. “What does Islam say about taking care of the environment? Why should I care?”

    Climate change, global warming, and green initiatives have dominated public debates on the environment in recent years. While a lot of our youth have voiced concerns over these issues, few realize that Islam has a lot to say about protecting and caring for the environment. Students who know this can be empowered to root their activism in Islam. Discover more details by going through our unit, “When the earth speaks against us: environmental ethics in Islam.”

    6. “If Allah knows everything that’s going to happen, how do I have free will?“

    Explaining the relationship between divine decree and free will is often one of the hardest questions we have to answer as parents and teachers. At face value, it may not make sense. “What’s the point of trying,” your students ask, “if Allah already decreed that I’m going to fail?” In our unit, “Conscious or coerced: divine decree in Islam,” we explore the ways we can reconcile the fact that even though Allah knows everything, we are still morally responsible for our actions. 

    7. “Why is Islam so difficult? Why do I have to give up so much as a Muslim?”

    As Muslims, it sometimes feels like we have to do a lot. We give up food in order to fast, time to pray, and money to donate. But completing these ritualistic acts doesn’t always have to feel burdensome. In fact, these acts of sacrifice don’t just help build a connection with Allah. They build our character, our lives, and our communities. Help your students reimagine what it means to give things up for Allah in our unit, “Winning through sacrifice: a rewarding means of worship.”

    8. “I sometimes feel anxiety or feel overwhelmed by emotions. How can I control my emotions and thoughts?” 

    Today, we are drowning in noise and distraction. Our students are always on their phones or laptops, leaving their senses constantly stimulated. It’s no wonder that, without any quiet time, they begin to lose control of their emotions, and anxieties run high. Train your students to regain control over their negative thoughts by taking time to practice prophetic mindfulness with our unit, “Clear mind, connected soul: Islamic mindfulness.”

  • How Do I Ask Allah for Forgiveness? | Blog

    How Do I Ask Allah for Forgiveness? | Blog

    What are major sins and minor sins in Islam? 

    The first step to asking for forgiveness is knowing what to repent from. Scholars differ over what exactly constitutes a major or a minor sin. 

    It is generally accepted that sins that Allah has designated a specific punishment for are considered major sins. Some examples of major sins include associating partners with Allah (shirk), murder, adultery (zina), and disrespecting parents.

    Minor sins, on the other hand, include praying incorrectly, acting immodestly, or cursing. 

    Despite their name, we shouldn’t take minor sins lightly! The Prophet ﷺ said, “Beware of minor sins like a people who descend into the bottom of a valley, so one comes with a stick and another with a stick until they have fire to cook their bread. Verily, when a person is held accountable for these minor sins, they will destroy him” [Musnad Ahmad #22302]. This hadith gives us a visual sense of small sins piling up on one another until they accumulate to a raging fire.

    How do I repent for a minor sin?

    Good deeds wipe away minor sins, as Allah says, “And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember” [Qur’an, 11:114]. 

    It is from the immense mercy of Allah that minor sins are forgiven readily through virtually every good deed and act of worship, like giving in charity, reading Qur’an, or praying tahajjud. 

    So if you’ve ever wondered, for example, “Will Allah forgive me for watching bad things?,” know that the door to repentance is always open. Quickly seek Allah’s forgiveness and follow up the bad deed with a good one. 

    Can minor sins become major ones?

    Imam Al-Ghazali notes that pride and pleasure in minor sins drive people to engage in major sins; thus, major sins are almost always preceded by minor sins. We’re discouraged from discussing even our minor sins because keeping them a secret gives us the opportunity to repent. It also protects others from the harm that comes with publicizing and normalizing one’s sins.

    How do I ask Allah for forgiveness for major sins?

    There are four key steps to repentance. An easy way to remember them is through the four ‘R’s: remorse, repent, resolve, repair.

    1. Remorse: Feeling guilty is a sign of faith in your heart. Follow up your misdeed immediately with regret and remorse towards Allah.
    2. Repent sincerely by verbalizing ‘astaghfirullah,’ which means, “I seek forgiveness from Allah.”
    3. Resolve to never commit the sin again.
    4. Repair: If the sin involved wronging someone, make reparations by seeking their forgiveness and recompensing them if possible.

    What if I repeat a sin again?

    One of the tricks of Shaytan is to discourage people from repenting. Shaytan knows Allah forgives often. Therefore, Shaytan tricks you with whispers of, “You’re going to do it again anyway,” or “You’re repenting again? You think Allah will forgive you?”

    Shaytan introduces doubt in Allah’s forgiveness. But we shouldn’t doubt the Forgiver, al-Ghafir.

    Will Allah actually forgive me?

    The reality is that we won’t know for sure if Allah has forgiven us until we meet Him on the Day of Judgment. We must constantly pray that we meet Him with our mountains of sin forgiven simply out of His mercy.

    What we do know for sure is that Allah is al-Ghafur. Every few pages of the Qur’an highlights a merciful Allah.

    The Prophet ﷺ said,

    “When Allah completed the creation, He wrote in His book with Him upon the Throne: Verily, My mercy prevails over My wrath.”

    [Sahih al-Bukhari #3194]

    So we can be hopeful that no matter what sin we’ve committed, if we’re sincere in turning back to Allah, He will shower us with His forgiveness.

    The believer’s hope in Allah can’t be stated and stressed enough!

    Is there a du’a I can make to erase all sins?

    The Prophet ﷺ taught us a very important du’a for seeking forgiveness from Allah. It’s often titled sayyidul istighfar, or the Best [Du’a] for Seeking Forgiveness:

    O Allah, You are my Lord. None has the right to be worshiped but You. You created me and I am your servant. I am committed to Your covenant and promise, as much as I can. I seek refuge with You from the evil I have done. I acknowledge all the blessings You have bestowed upon me, and I confess to You all my sins. So, forgive me, for indeed, no one forgives sins but You. 

    Allahumma anta rabbi la ilaha illa anta, khalaqtani wa ana abduka, wa ana ala ahdika wa wa’dika mastata’tu. A’udhu bika min sharri ma sana’tu, abu’u laka bini’matika ‘alayya, wa abu’u bidhanbi faghfirli fa-innahu la yaghfiru adh-dhunuba illa anta.

    The Prophet ﷺ added,

    “If somebody recites this [du’a] during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of Paradise; and if somebody recites it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise.”

    [Sahih al-Bukhari #6306]

    Seeking forgiveness is part of our religion

    Allah made us human and knows that we will fall into mistakes. Know that hope in Allah is at the heart of the Qur’an and Sunnah. Never give up hope because Allah loves to forgive. The core of our faith is to believe that He will forgive us, no matter how much we struggle to overcome our sins. The more we sincerely try, the greater our status is in the sight of Allah.

    If you want to learn more about the topic of repentance, read the paper, “Repentance as a Way of Life: Islam, Spirituality, & Practice.”

  • Fasting Ashura: What Is Ashura and Why Is It Important? | Blog

    Fasting Ashura: What Is Ashura and Why Is It Important? | Blog

    As we welcome the new Islamic year, we should take the time to reflect on ourselves and how we can make this year better than the last. One of the best opportunities to get a fresh start is by fasting the day of Ashura. Ashura literally means ‘the tenth’ and refers to the 10th day of Muharram, the first month in the Islamic calendar year. It is a day that our Prophet Muhammad ﷺ fasted and encouraged us to fast as well. He ﷺ tells us that fasting on this day forgives our sins from the previous year! What better way to get started on a clean slate?

    The Prophet ﷺ never abandoned fasting the day of Ashura. We are told that, “There are four things which the Prophet never gave up: fasting Ashura, fasting during the ten days [of Dhul Hijjah], fasting three days of each month, and praying two rak’at before al-ghadah [i.e., Fajr].” [Sunan Al-Nasa’i #2416].

    Given that fasting Ashura was so important to the Prophet ﷺ, you might be curious as to why this day is significant. Many of you may have heard that the Prophet ﷺ began fasting the day of Ashura when he arrived in Madinah and found the Jews fasting this day because it coincided with Passover. Ibn Abbas (rA) narrated that:

    “When the Prophet ﷺ arrived at Madinah, the Jews were observing the fast on Ashura, and they said, ‘This is the day when Moses became victorious over Pharaoh.’ On that, the Prophet ﷺ said to his companions, ‘You (Muslims) have more right to celebrate Moses’ victory than they have, so observe the fast on this day.’” 

    [Sahih Al-Bukhari #4680]

    The importance of the day of Ashura, however, can be traced back to an earlier time. In fact, the Arabs from the Quraysh tribe used to fast this day before Islam. Aisha (rA), for example, tells us:

    “During the pre-lslamic Era of Ignorance (Jahiliyya), the Quraysh used to observe fasting on the day of Ashura, and the Prophet ﷺ himself used to observe fasting on it too. But when he came to Madinah, he (continued) fasting the day and ordered the Muslims to fast it too. When (the command of fasting) Ramadan was revealed, fasting in Ramadan became an obligation, and fasting on Ashura was made voluntary. Whoever wished to fast it did so, and whoever did not wish to fast on it, did not fast.” 

    [Sahih Al-Bukhari #4504]

    The fact that the pre-Islamic Arabs were observing Ashura tells us that doing so was, in reality, a remnant from the teachings of Prophet Ibrahim that they observed, similar to the rituals of Hajj. Another hadith, although it is weak, adds that Ashura “is the day that the ship of Prophet Nuh settled upon Mount Judi, and so Prophet Nuh fasted the day out of thankfulness to Allah” [Musnad Ahmad #8717].

    Later in history, the Prophet’s grandson al-Husayn would be martyred at Karbala on the day of Ashura while opposing the unjust governance of his time. Imam at-Tabari reported that, in the days leading up to the massacre, al-Husayn reflected on the moral deterioration of some Muslims since the time of the Prophet ﷺ. The loss of truth and justice prompted him to think that true believers would wish to meet Allah to avoid these tribulations. He then concluded, “I can only regard death as martyrdom and life with these oppressors as a trial.” While the tragedy at Karbala holds theological implications for Shia Muslims that it does not hold for Sunni Muslims, we can interpret it in the grander scheme as another moment in which Allah saves His servant from oppression—this time through martyrdom.

    Altogether, these events illustrate to us the historic significance of the day of Ashura. Not only did the Prophets of the past observe this day, but it seems to also be connected to moments of God’s victory on earth: Nuh (as) escaping the ridicule and opposition of his people, Musa (as) escaping the tyranny of the Pharaoh, and al-Husayn (rA) escaping the oppressors in power.So as we fast this day in pursuit of Allah’s forgiveness, let’s reflect on the examples of the prophets and the righteous, who opposed tyranny and oppression while standing up for the religion of Allah. As the new year unfolds, we pray that Allah forgives our sins of the past and gives us the strength to stand up for His Truth.

  • Healing the Soul: Religion and Mental Health | Blog

    Healing the Soul: Religion and Mental Health | Blog

    Holding on to the rope of Allah when we feel we can’t hold on. 

    I remember watching my son amble up the jungle gym packed in his snowsuit, while I chatted with my friend one winter morning during a playdate. I had been telling my friend that our research at Yaqeen had uncovered how intertwined mental health and religiosity are in the life of a Muslim. Religiosity and mental health are so linked that when a Muslim experiences mental health issues, it is likely they will also experience a dip in their faith. The converse also holds true: when the believer undergoes tests in their iman, they will likely at the same time experience mental health issues. Religiosity and mental health seem inextricably wound together. As parents, we are deeply concerned about how we can raise our children so they can have a fighting chance to hold on to their faith. This faith-mental health connection means that nurturing our children’s mental health is also critical to safeguarding their faith. 

    I squinted at my friend in the winter sunlight as she pushed her daughter on the swing, hoping that had made sense. As scientists, we are painfully aware that the work we do often becomes so abstract and indiscernible that we fumble when trying to explain the real-world application of our research. After listening intently, my friend said, “That makes complete sense. It’s like you want to hold on to the rope of Allah but your hands are slippery.”

    The turbulent heart

    I marveled at how beautifully my friend had captured the crux of the message. When we face mental health issues, our hands do indeed become slippery. Whether it’s our worries that distract us in prayer, depression that makes it difficult for us to see the world with gratitude, or deep grief that can make us lose hope in Allah’s mercy—our emotional state deeply impacts our ability to commune with our Lord. We are emotional beings, and the word motion is in the word “emotion” for a reason. Our emotional state is in constant flux. While we may not display our emotions so readily, we certainly witness that turbulence of emotion within our children, who can shift from having a full-blown meltdown, screaming, “You’re the WORST mom ever!!” to smothering us with hugs and kisses, all in a matter of seconds. As our beloved Prophet ﷺ once said, 

    “The heart of the son of Adam is more inconsistent than boiling water” [Al-Jami’ Al-Saghir #7282].

    Amid this constant emotional turmoil, naturally holding onto the rope of Allah becomes challenging. Indeed, our Prophet ﷺ was acutely aware of this constant state of motion, and the most oft-repeated du’a on his ﷺ lips was,

    “O Turner of Hearts, make my heart firm on your path” [Jami’ At-Tirmidhi #4522].

    Seeking the Healer 

    It is easy in this secular world to find comfort or understanding in mainstream outlets—a novel that makes us weep or a movie that stirs our hearts. A simple Google search can yield dozens of mainstream mental health services, therapists, and sources of beneficial knowledge who offer to guide us through the psychological turmoil we are facing. But for the believer, if mental health and religiosity are inextricably woven together, then this therapeutic journey will have something critical missing. As believers, we need to tie the healing of our soul to our Lord, our Cherisher and Guide. When we divorce the healing of our soul from our Rabb, we enter murky terrain because we take our Healer out of the equation. In the same way, when the upbringing (tarbiya) of our children is devoid of warmth and emotional nurturing, our children may find their iman on shaky ground. Inability to process personal trauma is one of the most common pathways to crises of faith for Muslims and overly strict teaching of faith can lead to harboring doubt. As parents, we need to arm our children with the tools of emotional regulation and resilience while we impart the lessons of our deen. This is critical so they can navigate the difficult questions in life and face loss, while still nurturing their iman and mental health. Finding meaning in our suffering—our deep conviction that Allah has a greater plan for us—is one of the most profound sources of solace for us as believers that helps us hold on to our faith even when our hands get slippery.

    The central role of religiosity in Muslim mental health 

    This means that when we face emotional turmoil and mental health issues, seeking care options that nurture both our mental health and spiritual well-being may be the most beneficial. In our study, we found that religiosity was the best predictor of positive mental health outcomes like life purpose, life satisfaction, and well-being. The other predictors like, age, gender, and education were significant, but didn’t come close to the impact of religiosity. Islamically-integrated mental health care can speak not only to the psychological turmoil we are facing, but also get to our spiritual heart—the beating heart of the believer.

    Hiding in the shadows: Muslim doubt 

    Similarly, when a believer faces a crisis in their faith, they will also likely struggle with their mental health. These crises of faith affect the best of us. A companion once came to the Prophet ﷺ and said, “O Messenger of Allah! One of us has thoughts of such nature that he would rather be reduced to charcoal than speak about them.” The Prophet replied,

    “Allahu Akbar! Allahu Akbar! Allahu Akbar! Praise be to Allah Who has reduced the evil of the devil to only suggestions and whisperings” [Sunan Abī Dāwūd #5112].

    Our deen is so merciful that it recognizes that having religious doubts and not improperly acting upon them is a sign of clear faith (iman) and our merciful Lord rewards us for the discomfort we feel over those doubts. We are also given practical instruction to deal with our doubts by saying, “Amantu billah” (I believe in Allah) and to remind ourselves that doubts are just evidence of Shaytan’s persistence, rather than a sign of our own wickedness.

    However, many of us feel so ashamed of our doubts and questions that we would rather stumble in darkness than seek help. It was only when I found myself in an alamiyyah program with access to scholars every week that I finally gained the courage to approach one of my teachers to help me through an existential crisis. We need to close the gap between ourselves and our teachers. We cannot have people feeling like they don’t have anyone to turn to. In the same way, our children will also struggle with religious doubts. Just the other day, my son stubbed his toe and lamented, “Why does Allah make me get hurt?!” Evidently, even for a child, personal trauma is a pathway to doubt. The number one factor in our homes related to cultivating “sticky faith”—the kind of iman that we hold on to for dear life even through all of life’s storms—is open communication, where our kids can come to us with their religious doubts and not have them shut down.[1],[2] When we cannot address them adequately, we can role model healthy help-seeking by taking our child’s question to an imam or religious scholar and continuously seeking knowledge ourselves.

    The need for deep connection

    If a symbiotic relationship exists between religiosity and mental health, then this means that we need to teach our children (and us adults) how to emotionally connect with the Qur’an and our deen. As Muhammad Iqbal’s father once said to him,

    “Son! Whenever you recite the Qur’an, do so as if it is being revealed to your heart. By reading the Qur’an like this, it will soon permeate your very being.”[3] 

    This deep emotional-spiritual connection is what will bond us to our Lord. This beautiful conversation between a father and his son also points to how we as parents can help our children nurture this emotional connection to the Word of Allah. Without this critical piece, the dry teaching of our faith will lead to a generation who will not find solace in their faith, who will look anywhere and everywhere else for meaning and comfort. A generation for whom faith becomes irrelevant, because when hardship hits, as it inevitably will, their faith will not be there to console them.

    Working together moving forward

    I don’t know about you, but I certainly wasn’t taught my faith this way. And if this continues, we risk losing our youth, raising a generation who cannot taste the sweetness of faith because it fails to stir their soul. As I watched my son and my friend’s daughter build a snowman together, I considered how working together is the only way to move forward for imams and religious scholars and mental health professionals. It is only through this bridging and collaboration, where imams and religious scholars work in tandem with mental health professionals, that we can ensure the mental health and spiritual well-being of a believer in crisis. All the educators involved in our children’s Islamic upbringing, from Islamic school teachers to the weekend Qur’an teacher at the masjid and Muslim children’s media, need to be a part of this conversation as well. The thoughtful imparting of our deen to our children, which fosters their spiritual and emotional growth, will allow their faith to flourish long after we’re gone.

    Our hands will get slippery. We will face trials in life that will bring us to our knees. In those moments, we may feel distant from our Lord, and this alienation from the Divine will make our hearts shatter. As Muslims we need to take hold of all the tools in our arsenal to draw close to our Rabb. Through thoughtful spiritual and psychological counseling, we as believers can find an integration of our spiritual and emotional selves so we can firmly grasp the rope of Allah once again.

    To learn more about the connection between religiosity and mental health, read our study Faith in Mind: Islam’s Role in Mental Health

    [1] Powell, K., & Clark, C. (2011). Sticky faith: Everyday ideas to build lasting faith in your kids. Zondervan.

    [2] Ibn Mas’ud RA also asked for “sticky faith” when he beautifully supplicated for “faith that never wavers”

    اللهم إني أسألُك إيمانًا لا يرتدُّ ونعيمًا لا ينفَدُ ومرافقةَ محمدٍ في أعلى جنةِ الخُلدِ
    “O Allah I ask you for unwavering iman (faith) and endless bliss and the company of Muhammad SAW in the highest eternal paradise.”

    [3] Sayyid Nazir Niyazi, Iqbal kay Huzur, trans. Ahmed Afzaal (Lahore: Iqbal Academy, 1971), 60–61.

  • 5 Ways to Raise Practicing Muslim Children | Blog

    5 Ways to Raise Practicing Muslim Children | Blog

    Being a parent can be a harrowing experience. At every age and stage in life we worry about our children. We worry about whether our babies have had enough to eat. We worry about whether our toddler might scrape their knees. And we worry about how our teenager will deal with pressure at school.

    But, to be honest, many of these concerns are trivial and they make us lose sight of the things that truly matter, like whether our children will remain Muslim. Because at the end of the day, our primary mission as parents is to protect and prepare our kids for the hereafter.

    Allah instructs us in the Qur’an:

    “O believers! Protect yourselves and your families from a Fire whose fuel is people and stones.” [ Qur’an, 66:6 ]

    In this day and age, this feels like a daunting task. We’re living in a world that is drowning us in un-Islamic ideas and values, from cartoons and movies, to teachers and classmates.

    So what can we do to best protect our children? I thought about my experience as an Imam for the past decade and all the kids I’ve met in my community. I’ve interacted with children and youth from all sorts of backgrounds, and some have undoubtedly stood out through their devotion to Islam and beautiful character. 

    When I met these kids, I couldn’t help but wonder: What did their parents do differently? After a lot of reflecting, I realized that all of their parents shared five essential habits:

    1 – They take their kids to the masjid often.

    One common theme is that their parents bring them to the masjid nearly every day. One father, for example, would be at the masjid multiple times a day, bringing his kids practically once a day with him. The masjid provides a strong Islamic environment and provides an opportunity for children to meet other kids who are being raised similarly.

    In general, we underestimate the power of the masjid. Even if nothing is happening and the masjid is empty, there is a spiritual benefit just being there. We know there is tremendous reward in our deen in merely waiting in the masjid from prayer to prayer. It has a serenity within and reminds us constantly of our Creator, which strengthens our mental health–even that of a child. 

    2 – They are best friends with their kids.

    Not in an overbearing way. Yes, these kids also have close peers their age but they are still very close to their parents. They’ve developed an intimate relationship where they feel comfortable sharing their experiences and talking to their parents about their entire day. No doubt, it takes time to develop this level of rapport and connection, but it is a result of the parent and child spending a lot of time together. Being in the company of your child is important–especially being ‘present’ with them. This helps us create closeness and the ability to communicate easily. 

    3 – They develop supportive peer connections.

    These parents find families with similar-aged kids, who are raising their children the same way, and spend time together. As a parent, you can befriend your child but you can never be their peer. They need a peer connection in their life, but one that does not undermine the values and ideals that you are raising your own children with. That means you have to be aware and selective of who your children are befriending and ideally play a role in ensuring they are spending the right time with the right kids. The earlier you can establish this, the better. 

    As the saying goes, it takes a village to raise a child. By finding like-minded families, these parents have created their own village. 

    4 – They are serious about Islamic education.

    They make use of community programs like youth halaqahs, weekend schools, etc. But they go beyond this too. These parents are committed to learning about Islam themselves. The vessel can only pour forth what it contains.

    Even if your kids attend Islamic programs, they need religious education reinforced at home. You need to be educated enough to teach them their religion, give them resources to learn, and have conversations about the “why,”  like why God asks us to worship Him and why evil exists.  

    You can check out some great resources at Yaqeen like Conversations or Curriculum to help you along the way!

    5 – They own the conversation on difficult topics.

    Kids are now easily exposed to difficult topics like sex, masturbation, drugs, and gender identity. Whether in a public school, a playground, or browsing online, they are often exposed early and outside of a proper Islamic framing.

    That means that you need to talk to your kids about these topics much earlier than you would prefer. You need to ‘own’ this conversation. Talk to them about it, openly and sincerely, allowing for two-way communication. Your kids need to feel comfortable talking to you about these topics.

    You need to not only frame these issues within a framework of Islamic ethics, but you need to help them think through and manage situations at school where it may be difficult to navigate as Muslim kids. Role-play situations that might happen in the classroom or on the playground to help them build their confidence in social settings so they can stay true to their beliefs.

    While raising children in today’s world is no easy feat, we can take comfort in knowing that, after we try our best, ultimate guidance is in the hands of Allah. May Allah guide us all and our children to His Straight Path – ameen.

    Learn more about Keys to Prophetic Parenting. Watch the video series here.

  • Convert Connection: Dhul Hijjah Reflections with Sh. Abdullah Oduro | Blog

    Convert Connection: Dhul Hijjah Reflections with Sh. Abdullah Oduro | Blog

    As a new Muslim, you’re most likely familiar with the month of Ramadan. However, there is another month in the Islamic calendar that is also a sacred time of year: Dhul Hijjah.

    Prophet Muhammad (peace be upon him) said, “There are no days on which righteous deeds are more beloved to Allah than these ten days”, meaning the first 10 days of Dhul Hijjah. Not only is this when Hajj, the annual pilgrimage to Makkah (i.e., the 5th pillar of Islam) takes place, but it is also a special time for worship.

    As we enter these blessed 10 days, we spoke with Sh. Abdullah Oduro on his Dhul Hijjah experiences, reflections, and advice for new Muslims observing it for the first time.

    What should a Muslim do during Dhul Hijjah?

    The ultimate act of worship to perform during this month is the Hajj (pilgrimage). However, it is only required to do once in a lifetime. For those of us who are not performing Hajj, we should spend this special time engaging in prayer, fasting, giving charity, and reading the Qur’an. Yaqeen has a great checklist for the first 10 days of Dhul Hijjah, along with many resources on why this time of year is important. Also, take some time to learn about the Prophet Abraham (PBUH)’s story, as the rituals of Hajj are based on the events of his life.

    As a convert, what lessons do you take from the life of Abraham (PBUH)? 

    There are so many lessons for new Muslims to take from the story of Abraham (PBUH).

    First, patience. Like Abraham (PBUH) with his father, you may not see eye to eye with your family. They may not understand your new faith, and they may be belligerent in expressing that to you. Be patient with them and continue to treat them with kindness. Also, be patient with Allah and in developing your connection with Him. Be patient in what He has decreed for you. Abraham (PBUH) endured many difficulties throughout his life. But he overcame them with patience and trust in Allah.

    Another lesson we can learn from Abraham (PBUH)’s story is sacrifice. Sacrifice is a big theme and ritual of Hajj and Dhul Hijjah, based on God’s order to Abraham (PBUH) to sacrifice his son Ishmael. But even before that, Abraham sacrificed so much for God and for his faith. He sacrificed his reputation with society. He sacrificed his community because they didn’t accept him. He was alone, and many of us can relate to what that feels like. You may feel like no one hears you, understands you, or supports you. But like Abraham (PBUH) trusted in Allah and obeyed His command time and time again, we must do the same. Hold on to your certainty like he did, and keep your trust in Allah firm.
    With trust comes hope. Hope that Allah will make things better, as things got better for Abrahim (PBUH). Have hope that Allah will bring you through the loneliness and the difficulty of learning a new way of life. Have hope in His mercy and forgiveness, both when it comes to your shortcomings before Islam and the mistakes you may make as a new Muslim. Have hope in others. Even when faced with criticism and hurtful words from those you love, reply with good manners and high expectations. Hold on to your faith without compromising integrity. That is what Abraham (PBUH) did.

    What was the first Hajj as a convert like? 

    My first Hajj…this was the first time I even dealt with a passport. So when I went to get one, that’s when it started for me. “I really am going overseas. I am going to the desert.” It meant a lot to me. I heard so much about what Hajj was going to be like, and I needed to mentally prepare for it in the same way I was preparing my suitcase.

    A big part of it was explaining the trip to my family. “I’m going to the desert to worship God.” It’s a hard thing to wrap your head around. I showed them The Illustrated Guide to Islam, which explains the Abrahamic connection to all of the Hajj rituals. That made it easier for them to understand. We also watched the Hajj scenes reenacted in Malcolm X, which helped too. They were able to see the value in detaching from the world to attach to God, with the goal of coming back to live a righteous life. They were very supportive of it after that.

    I met so many different kinds of people, all leaving their lives behind to worship God. I’ll never forget seeing the Kaaba for the first time. I thought, “Wow, this is what I hear people talking about.” It was an incredible experience and I pray that all of my Muslim brothers and sisters are able to experience it for themselves.

    What was your first Eid like as a new Muslim? 

    I remember my first Eid like it was yesterday. I stood in the mosque parking lot after prayer, seeing everyone in their best clothing–many of them cultural, which I had never seen before. Unsure of what to do next, I asked some people what they were going to do for the rest of the day. Most of them had plans with their family. And that’s when it hit me: “This isn’t what I thought it would be.” I was expecting to go hang out or go to a party. I thought Eid was supposed to be fun. But there I was, driving back home alone to watch TV. And it wasn’t even 10 am yet.

    When the next Eid rolled around, I decided to just go to work. I thought, “why should I take the day off to be alone, when I could go to work and make money?” It wasn’t until several years later that I began making my own traditions, and really feeling the spirit and celebration of Eid.

    What advice would you give to new Muslims who feel that disconnect?

    Try to make the best of it. Start your own traditions. Make it an opportunity to get together with family members–your favourite cousin, a distant uncle–or a good friend. Explain to them that this is a special day and that you want to spend it with someone you love and care about. Creating your own traditions will help you feel the spirit of the holiday. It may take some time, but eventually you will feel it. And when you do, remember that initial feeling of loneliness, and try to work within your community to plan special Eid gatherings to help other new Muslims feel welcome.

    Click here to join our Convert Community on Telegram!

  • Leave it in The Way of Allah. Donate to Yaqeen.

    Leave it in The Way of Allah. Donate to Yaqeen.

    This Dhul Hijjah, attach yourself to Allah through your giving. Donate to Yaqeen.

    click here to Donate

  • A Sacred Invitation: What to Do in the First 10 Days of Dhul Hijjah | Blog

    A Sacred Invitation: What to Do in the First 10 Days of Dhul Hijjah | Blog

    We live in a world saturated with superlatives. The best sale, the best method, the best time to buy, invest, act. Our screens are full of promises. Most of them exaggerated, and nearly all of them forgettable. From billboards to social media ads, we’re constantly feeling the pressure to join in or get left behind. 

    “Unbeatable deal. Limited time only!”
    “Supplements that will change your life.”
    “Get yours now, your future self will thank you.”

    We’ve become accustomed to the promises, and the louder something is hyped, the more likely it is to grab our attention (and devotion). 

    But what happens when the best days of the year for doing good deeds—the first ten days of Dhul Hijjah—come around? The truth is, the first ten days of Dhul Hijjah arrive relatively quietly for most, usually with little more than a brief post or a short reminder after ʿIsha. There’s no communal worship, no major routine shift, no group iftars, and no cute decorations to hang around the house. 

    But, unlike most other loud promises, this is the real deal. Within these days lies an unmatched opportunity and a reminder that what is most valuable isn’t always what’s most visible. The Prophet said, “No good deeds are better than those done in these first ten days of Dhul Hijjah.”[1]

    There’s a secret wisdom in how understated these days are, arriving without fanfare or obligation. That’s part of their beauty because the most sacred opportunities are often the ones not loudly announced. You may not be able to go to Hajj. You may not be where you want to be in your faith. But these days still hold immense value. Small efforts during this time carry weight far beyond what we might expect, so don’t let them pass by unnoticed.

    Here are a few simple ways to honor these blessed days:

    1. Learn about the virtues of Dhul Hijjah

    Seeking knowledge is a form of worship that increases your taqwa and motivation towards good. The Prophet ﷺ said, “Whoever travels a path in search of knowledge, Allah will make easy for him a path to Paradise.”[2] Start this month by learning about the significance of Dhul Hijjah, its connection to sacrifice, and the importance of prayer and duʿa in these days. To get started, explore some of our Dhul Hijjah resources.

    2. Fast—especially the Day of ʿArafah (9th of Dhul Hijjah)

    Fasting is the best way to gain taqwa and stay spiritually engaged throughout the day. It’s common to fast on the Day of ʿArafah, but it’s also sunnah to fast the first 8 days as well.[3] This year, set your alarm for suhur for the first 9 days of the month. 

    3. Increase in dhikr (remembrance)

    During the first 10 days of Dhul Hijjah, it’s sunnah to recite a great deal of tahlil, takbir, and tahmid,[4] so say Subhanallah, Alhamdulillah, Allahu akbar, and La ilaha illa Allah often. Being in a constant state of remembrance allows us to connect with Allah throughout our day, reminding us of our purpose even during the most mundane of tasks. 

    Increasing in dhikr can also help those of us at home during this time of year feel connected to the pilgrims performing Hajj—if not in action, then at least in spirit and reward. The Prophet ﷺ taught us several deeds that carry rewards similar to that of Hajj. He ﷺ told us, “Whoever prays Fajr in congregation, then sits remembering Allah [i.e., doing dhikr] until sunrise, and then prays two rakʿat [of nawafil], that person has the reward of Hajj and ʿumrah: complete, complete, complete.”[5]

    4. Pray tahajjud and other nawafil

    Prayer is a year-round practice, but this is a chance to really focus and spend a little more time on each of your daily prayers. Aim to increase your focus and intent and, if you can, sprinkle in extra sunnah prayers. Praying extra sunnah prayers is one of the actions that can build a home for you in Jannah.

    Waking just 10 minutes before Fajr for two rakʿat of tahajjud prayer can become a moment of quiet connection with Allah, and adding in Salat al-Duha (a nafl prayer that is prayed any time between sunrise and the start of Dhuhr prayer) can be a source of comfort and peace for the rest of the day. The Prophet ﷺ told us that Allah said, “O Son of Adam, bow to Me in four cycles of prayer [rakʿat] at the beginning of the day and I will suffice you for the rest of it [i.e., the rest of the day].”[6] The Witr prayer is the most emphasized sunnah prayer of the Prophet, one that can help you build a habit of praying at night. Abu Hurayra reported: “My friend [i.e., the Prophet] advised me to do three things and I shall not leave them till I die: To fast three days every month, to offer the Duha prayer, and to offer Witr before sleeping.”[7]

    5. Give in charity

    In Surah al-Hadid, Allah says, “Indeed, those men and women who give in charity and lend to Allah a good loan will have it multiplied for them, and they will have an honorable reward” (Qur’an 57:18). In these blessed days, every act of charity—no matter how small—is magnified even further in value.

    6. Cleanse your character

    These days are not just about doing more good. They’re also about letting go. Letting go of what distracts us. Of what dulls the heart. Of what keeps us distant. The most meaningful acts in these days might be the ones no one sees: choosing silence over complaint, patience over impulse, sincerity over image.

    7. Connect your heart

    Use these days to reflect, seek forgiveness, and realign with your purpose. This isn’t just about physical deeds—it’s about turning back to Allah in sincerity. Speak intimately with Allah, knowing that He is al-Samīʿ, the One who always listens, and He is al-Jabbār, the mender of broken hearts. Here are 10 duʿas you can make this Dhul Hijjah and some important duʿas for the Day of ʿArafah—a prime time for extra devotion.

    8. Contribute to your community 

    In the midst of increased fasting, prayer, and charity, there is no better time to dedicate a few hours to your community. Sign up for a shift at a food shelter, help clean your neighbourhood, or assist with a halaqa at your local mosque—there are endless ways to get involved. As the Prophet ﷺ told us, “Whoever leaves for the mosque in the morning, for no reason but to learn goodness or teach others, he will have a reward as if he has completed the Hajj pilgrimage.”[8]

    9. Offer the udhiya (sacrifice)

    Follow the sunnah of our father, Prophet Ibrahim (as), and partake in a sacrifice, offering the meat as charity to those who are in need. The Prophet ﷺ said, “No human performs a deed on the day of Sacrifice [i.e., the 10th of Dhul Hijjah] more beloved to Allah than the sacrifice of an animal. On the Day of Judgment, it [the sacrificed animal] will appear with its horns, hooves, and hair and indeed its blood will be accepted by Allah from where it is received before it even falls upon earth, so let your heart delight in it.”[9]

    As these days pass, don’t let their quietness fool you. Within them lies the chance to come closer to Allah in ways both seen and unseen. Whether through a whispered duʿa, a private fast, or an unseen act of charity—respond to the invitation. These are the best days of the year.

    Learn more about how to make the most of the blessed month of Dhul Hijjah here. 

    Notes

    [1] Sahih al-Bukhari, no. 969.

    [2] Sahih Muslim, no. 2699.

    [3] Sunan Al-Nasaʾi, no. 2372, graded sahih (authentic) by al-Albani.

    [4] Musnad Imam Ahmed, no. 5446, graded sahih (authentic) by al-Iraqi.

    [5] Sunan al-Tirmidhi, no. 586. This hadith was graded as hasan (good) by al-Albani and hasan li ghayrihi (good because of corroborating evidence) by Ibn Baz.

    [6] Sunan al-Tirmidhi, no. 475, graded sahih (authentic) by al-Albani.

    [7] Sahih al-Bukhari, no. 1178.

    [8] al-Mu’jam al-Kabīr, no. 7346, graded sahih by al-Albani.

    [9] Sunan Ibn Majah, no. 3126. Although this hadith was graded as daʾif (weak) by al-Albani, it can be used to demonstrate the virtues of following Prophet Ibrahim’s example in offering sacrifice.

  • Centering Sacrifice: The Importance of the First 10 Days of Dhul Hijjah | Blog

    Centering Sacrifice: The Importance of the First 10 Days of Dhul Hijjah | Blog

    The virtues of the first ten days of Dhul Hijjah are many. Allah swears by them in the Qur’an (89:2), emphasizing their significance. It is on the 8th day of Dhul Hijjah that the Hajj rituals begin, fulfilling the 5th pillar of Islam for attending pilgrims. On the 9th day, we witness the Day of ʿArafah—the day that marked the completion of the religion,[1] the day on which Allah frees the greatest number of people from the Hellfire,[2] and the day on which fasting expiates the sins of the previous year and the year to come for those not attending Hajj.[3] The Prophet ﷺ also said: “No good deeds are better than those done in these first ten days of Dhul Hijjah.”[4]

    Draped in virtue, these ten days offer an unmatched opportunity for the believer. But, as with much in life, they don’t come without a price. Most things worth having require hard work, determination, and sacrifice. Yet even when the reward is great, the time opportune, and the means available, it’s still humanity’s greatest struggle to give up what we love, desire, or feel rightly entitled to. Whether it be comfort, freedom, time, or choice, we go to great lengths to limit what we have to forgo in order to flourish. 

    A sacred contrast

    The first ten days of Dhul Hijjah stand in contrast to this basic human tendency. They are sacred and symbolic for many reasons, central to which is this profound notion of sacrifice. It’s during this time that some of the greatest acts of devotion and surrender conceivable to mankind are honored during the rituals of Hajj.

    Prophet Ibrahim’s willingness to sacrifice his son is honored through the udhiya (animal sacrifice), and Hajar’s forgoing of her and her infant’s right to the protection of her husband in the heat and barrenness of the desert is commemorated in the saʿee (the ritual of walking between the two hills of al-Safa and al-Marwa).

    Allah commanded sacrifice. Prophet Ibrahim (as) and Hajar obeyed, displaying the utmost faith and devotion. So it’s during these profound days that we’re invited to ask ourselves: what am I willing to sacrifice to serve and obey Allah? How far am I willing to go to take advantage of the divine gift that is being offered? 

    Convenient sacrifice vs costly devotion

    Despite the great incentives we’ve been given, these days often pass by without a thought. The inertia of human nature may be to blame for this—our tendency to condition action on either obligation or convenience. We’re more likely to show up when we have to, or when it doesn’t ask too much of us—that is, when it aligns with our plans, doesn’t stretch our comfort, and costs little. 

    But the first ten days of Dhul Hijjah are designed to interrupt this reflex with their quiet call toward surrender. 

    True sacrifice is hard. It’s uncomfortable, and often painful. It often stands directly in contrast to convenience, rarely coming when we feel ready. It demands action precisely when we lack energy, or when the circumstances are less than ideal. It’s easy to give when we feel generous, when charity is pre-planned in our volunteering calendars, or when the community comes together en masse to fundraise.

    But what about when someone turns up at your doorstep unannounced and in need—catching you in the middle of a meeting, cooking, or when you’ve finally sat down after a long day at work? Opportunities to do good aren’t always convenient.

    Fasting while longing to eat, waking while others sleep, and forgiving while still hurting are acts that require real sacrifice. They are acts reserved for the truly devoted. 

    Meeting the moment

    Allah sends us opportunities to do good when He sees fit, to test which of us are best in deed. These ten days are an example of just that—a chance to answer Allah’s call, show up when others might fall behind, and to perform the greatest deeds of the year. As these blessed days pass, meet them with reverence. Ask yourself: What am I willing to sacrifice, for the sake of the One who gave me everything?

    These ten days are more than a graceful opportunity. They reflect back to us who we are when no one is watching, what we value when no one is asking, and how we respond when Allah quietly calls us forward. So whether you act in public or in solitude, do so with sincerity and sacrifice in mind.

    As the pilgrims declare during Hajj:

     “Labayk Allahuma labayk—Here I am, O Allah, here I am.” 

    Learn more about why the first 10 days of Dhul Hijjah are important in our Virtues of Dhul Hijjah series and discover practical tips for making the most of these days in our action blog.

    Notes

    [1] Sahih al-Bukhari, no. 45 and Sahih Muslim, no. 3017.

    [2] Sahih Muslim, no. 1348.

    [3] Sahih Muslim, no. 1162.

    [4] Sahih al-Bukhari, no. 969.

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