Jamel Ben Ameur

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Gratitude: Foundation of Servitude Enjoy the videos and music you love, upload original content, and share it all with friends, family, and the world on YouTube.

The Needed Fear to Unlock The Grants of Allah’s Mercy

The greatest of the grants of Allah’s Mercy (swt) upon His servants are contained in His commands. In fact, all His (swt) words are Guidance, Mercy and Healing for that which is in the hearts. Adhering to His guidance and observing His commands is the way to unlock the grants of Allah’s infinite Mercy.“O, humanity! Indeed, there has come to you a warning from your Lord, a cure for what is in the hearts, a guide, and a mercy for the believers. Say, ˹O Prophet,˺ 'In Allah’s grace and mercy let them rejoice. That is far better than whatever ˹wealth˺ they amass'” (10: 57-58). One of these core commands, which contains, actually, the solution to perseverance and the preservation of enthusiasm driving one toward being the nearest to Allah, is the command which consists of following every accomplished act of worship and/or duty with much remembrance of Allah (swt).

Actually, one might assume that, after completing the celebration of the rites of the Hajj, the sacrifice, and the ten days of Dhul Hijja, that now would be a down time for rest! However, Allah’s command instructs the believers to actually remember Him more passionately after fulfilling the rites. “When you have fulfilled your sacred rites, praise Allah as you used to praise your forefathers ˹before Islam,˺ or even more passionately” (2:200). This is because Allah’s grants of Mercy upon His servants reside in fulfilling His remembrance and in striving to be the nearest to Him (swt). It is, in fact, a principle that runs throughout the spirit of the law of the Sharia’. “So once you have fulfilled ˹your duty,˺ strive ˹in devotion,˺ and turn to your Lord with longing” (94: 7-8). One can also see more clearly this core aspect of the path in the following Ayah: “O, you who have believed, remember Allah with much remembrance. It is He who confers blessing upon you, and His angels [ask Him to do so] that He may bring you out from darknesses into the light. And ever is He, to the believers, Merciful. Their greeting the Day they meet Him will be, 'Peace.' And He has prepared for them a noble reward” (33:41-44). The receiving of the divine blessings then results after doing much remembrance.

To be able to keep the heart busy with the remembrance of Allah (swt), so as to unlock the grants of Mercy related to perseverance and preservation, one has to implant in it a specific type of fear to serve as the drive to the perseverance and the preservation of the remembrance. The development of such a fear starts first with acknowledging that being a believer and having Iman is a purely a favor from Allah alone, meaning that Iman could be taken away whenever Allah (swt) wills! “O, believers! Respond to Allah and His Messenger when he calls you to that which gives you life. And know that Allah stands between a person and their heart, and that to Him you will all be gathered” (8:24). Aisha (may Allah be pleased with her) narrated that the Messenger of Allah (pbuh) often used to pray: "O, Controller of the hearts, make my heart firm upon Your religion." She said: "O, Messenger of Allah, you frequently make this supplication." He said: "There is no heart but that it is between two fingers of the fingers of the Most Merciful. If He wills to keep it steadfast, He keeps it steadfast; and if He wills to let it deviate, He lets it deviate."

One would not know how the deviation of the heart might happen. In fact, deviation can result from various factors that affect the heart, whether due to an inherent flaw, influences from interactions or desires, or a weakness of will. These factors divert the soul from the virtues it possesses to vices instead that it had previously resisted, due to the ingrained divine guidance embraced by the believer. However, the believer would not know when the causes of misfortune may befall him/her. Likewise, the miserable, ignorant person would not know when the causes of abandoning his/her current state may surround him/her due to a change in character or disposition, or a transformation of circumstances. Allah, the Exalted, says: "And We turn their hearts and their eyes" (6:110).

The believer’s deepest fear is, then, losing the Iman which he/she has been gifted! When a believer's heart perceives the impact of Allah's will in this manner, there is no alternative but to cling to the support of Allah (swt) with fervor, to hold firmly to His protection with determination, and to turn to Him, imploring His mercy and grace to preserve the treasure He has granted and the gift He has bestowed. The way to implore for Allah’s grace and bounty and to preserve this treasure of Iman and guidance, is to unlock Allah’s Mercy contained in the following Duaa. The action of unlocking means that this Dua is not only meant to be uttered, but to make it as a guide and protection of all actions and a means to an increase in piety and humility to Allah (swt). The Duaa is: “Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower. Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah does not fail in His promise” (3:8-9).

Reflecting and pondering on the deviation that might occur without one’s knowledge, fearing deeply to succumb to misguidance, and keeping the tongue moist with the remembrance of Allah and with this Duaa, would help the believer, by the leave of Allah, unlock the grants of Allah’s Mercy contained in His commands.

Labayka, Allahumma Labayk

In these blessed days of the sacred month of Dhul Qidah, a breeze of blessings and mercy is spreading along the horizons, giving glad tidings of the coming of the “Layalin Ashr” (the ten nights of Dhul Hijja). Ya Allah, to You alone do the heart and soul, the mind and body, prostrate and submit — invoking Your guidance, beseeching Your pleasure, and supplicating for Your forgiveness. Ya Allah, to You belongs all the Hamd, and to You belongs all the Shukr.

Let the celebration begin! Let the souls shout and the tongues utter: “Labayka, Allahumma Labayk, Labayka La Sharika Laka Labayk, In’nal Hamda Wan’Neemata Laka Wal Mulk, La Sharika Lak (Here I am at Your service, O Allah! Here I am at Your service. No partner is associated with You. Indeed, all praise, blessings, and favors are Yours, as well as the Kingdom of the Universe. No partner is associated with You).”

Reflecting and pondering upon the remembrance of Labayk leads one to realize the immense favors the Most Generous has bestowed upon His servants, particularly the favor of the completion of the Deen: “…This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as your religion” (5:3).

The honored chosen guests of Allah (swt) are packing their provisions, preparing their spirits, and bidding farewell to their dear ones. They are embarking on the journey of a lifetime. They are wholeheartedly answering the call of Allah, Who honored them with the invitation to witness the greatest festival of blessings and to receive the greatest reward prepared for them on the Day of Arafa — the blessing of being forgiven.

The Prophet ﷺ said: “Whoever performs Hajj to this Kaaba and does not violate the laws of Allah, nor commit sins (while performing Hajj), he/she will return as sinless as a newborn child just delivered by its mother.”

The Kaaba, at this very moment, is welcoming the honored ones, the guests of Allah. They come from every corner of the earth, proclaiming with hearts longing for Allah (swt): “Labbaika Allahumma Labbaik … Here we are at Your service, O Allah! …”

To be part of this universal celebration and upcoming festival of blessings, every believer — those on their way to Makkah and those making “Hajj” with their hearts — is urged to bring to mind the greatness of the coming days of Dhul Hijja and prepare the proper provisions. Everyone, particularly the guests of Allah (swt), needs to beautify the self with humbleness in order to attain peace in the heart, and also observe patience in order to remain focused on worship.

Ibn Abbas (may Allah be pleased with him) narrated that the Prophet ﷺ said: “There are no days in which righteous deeds are more beloved to Allah Ta’ala than these ten days (the first ten days of Dhul Hijjah).” The companions (may Allah be pleased with them) asked: “Not even striving in the path of Allah?” He ﷺ replied: “Not even striving in the path of Allah, except for a person who went out with his life and wealth and returned with neither of them.”

Everyone is urged to multiply their efforts by hastening toward good deeds and benefiting from the great reward and Baraka of the days of Dhul Hijja. Moreover, fasting on the Day of Arafa expiates two years’ worth of sins, as the Prophet ﷺ said: “For fasting on the Day of Arafa, I hope from Allah the expiation of the sins of the year before it and the year after it.”

But for the guests of the Most Merciful (swt), they need to remain mindful throughout their journey of the following amazing Hadith of the Prophet ﷺ: “From one Umrah to another is an expiation for the sins committed between them, and for Hajj Mabroor there is no reward except Jannah.”

For the honored guests of Allah, remember: you are the ambassadors of your people, family, friends, and community. Your Duaa for them on Arafa is your greatest gift to them!

Allah’s Command to Neither Fear Nor Grieve

The following Ayat and others like them — “Do not grieve; indeed, Allah is with us” (9:40), “Do not fear; indeed, you will be superior” (20:68), and “Do not fear, nor grieve. Indeed, We will return him to you and make him one of the messengers” (28:7) — inspire the reflective reader to recognize a tremendous reality: a command from Allah neither to fear nor to grieve. But is this command merely intended to soothe the heart and calm one’s distress, or is it a command meant to be obeyed and upheld?

There is no doubt that tranquility of the heart and a sense of security are among the wisdoms behind the prohibition of fear and grief. Yet at the same time, this tranquility is something the servant strives to attain as an act of obedience — struggling against the self to achieve it, and persevering with patience and steadfastness in its pursuit, just as one does with all the other acts of worship that Allah (swt) has obligated upon His servants.

Let the servant know that the ones who are distant from the guidance of Allah has their emotions imprisoned within the cage of instincts, ruled by the material world and subjected to the fluctuations of worldly life. Such a person remains captive to the nature upon which they were created: “Indeed, mankind was created anxious: when evil touches him, he is distressed, and when good touches him, he withholds” (70:19–21).

The human natural disposition goes astray when divine guidance is not embraced, as it is stated in Hadith Qudsi: “All of you are astray, except those whom I guide.” Part of Allah’s guidance for His servants is that they neither fear nor grieve over matters that Allah Himself has guaranteed, as Allah says: “Is Allah not sufficient for His servant?”
So what, then, is the objective of this command?

The objective is not merely psychological comfort or attaining tranquility for its own sake, such that a person’s greatest concern becomes the pursuit of comfort and security. If one’s ultimate concern is only ease and inner calm, this becomes a form of spiritual idleness, for it does not accord with the spirit of striving and struggle that forms an essential part of the believer’s character, nor does it align with the nature of this life, which was created as a test.

Rather, the purpose behind attaining inner harmony and tranquility is to achieve psychological firmness and stability, upon which soundness of intellect, courage, and strength of will all depend. When the soul becomes disturbed and afflicted by anxiety, sorrow, and grief, it wavers, stumbles, and loses its steadiness. Its affairs become disordered, and Satan finds it easier to gain influence over it. At that point, the mind loses its balance and its ability to think soundly. Strength weakens, causing servants to falter, lose the resolve to fulfill what they have been commanded to do, accomplish what is required of them, and attain what is sought.

For this reason, the stability of the soul and the establishment of tranquility within it are regarded as objectives sought by the Sacred Law, because they are the foundation for sound intellect and the nourishment of courage, resolve, and determination.

Among the proofs of this is the story of the mother of Musa. Allah, Glorified and Exalted, says:“And the heart of Musa’s mother became empty. She was about to disclose his matter had We not strengthened her heart so that she would be among the believers.” (28:10). The emptiness of the heart here means that it contained no composure, no awareness, and no ability to think or manage affairs. The strengthening of the heart was that divine firmness and restraint which prevented her from being overcome by emotional anguish and overwhelming grief. This strengthening reminded her with certainty of the fulfillment of Allah’s promise, and this certainty is what is meant by His saying: “so that she would be among the believers.”

The second example is the People of the Cave. Allah says: “Indeed, they were youths who believed in their Lord, and We increased them in guidance. And We strengthened their hearts when they stood up and declared, 'Our Lord is the Lord of the heavens and the earth. We will never call upon any god besides Him, or we would truly be uttering an outrageous lie’” (18:13–14).

The strengthening of their hearts was their firmness, steadfastness, and tranquility upon the truth they had recognized, as well as their honor and confidence in the faith they had chosen. “When they stood” — this standing was the fruit of psychological firmness and the embodiment of courage and initiative. No fear weakened them, nor did anxiety defeat them or drain their spirit. Rather, it was determination, steadfastness, and courage that stirred within them the resolve to rise, confront falsehood, and establish the truth.

The third example is the believers at Badr. Whoever reflects upon Surah Al-Anfal will find that much of its central theme revolves around strengthening the soul and removing disturbance and fear from it. This can be seen from their initial state: “As though they were being driven toward death while they looked on” (8:6). Then came the reassurance of their hearts through the sending down of the angels: “And Allah made it only as glad tidings for you and so that your hearts would be reassured thereby. And victory is only from Allah” (8:10). Then came the divine aid in His saying: “When He covered you with drowsiness as security from Him, and sent down upon you rain from the sky to purify you thereby, remove from you the whispering of Satan, strengthen your hearts, and make firm your feet thereby” (8:11).

All of these means were intended to remove fear from their hearts and strengthen their souls until certainty settled within them, enabling them to advance toward pleasing their Lord by striving to establish the truth and abolish falsehood.

Allah further bestowed upon them His care and gentleness by preserving tranquility within them through the dream He showed to His Prophet, as He says: “[Remember], when Allah showed them to you in your dream as few; and if He had shown them to you as many, you [believers] would have lost courage and would have disputed in the matter [of whether to fight], but Allah saved [you from that]. Indeed, He is Knowing of that within the breasts” (8:43).

Likewise, through what He showed the believers on the battlefield: “And when He showed them to you, when you met, as few in your eyes, and made you appear few in their eyes” (8:44). Thus, Allah caused the polytheists to appear few in number: “So that Allah might accomplish a matter already decreed” (8:44).

The axis of divine support, therefore, revolved around the inner state of the soul.
How does the servant comply with this command?

This is achieved by striving to repel grief, anxiety, and fear from one’s being through several means:

First: avoiding the influences and causes of grief by disciplining oneself not to allow anything to enter the heart unless it contains benefit, or at least no harm to one’s inner state. It was said to Al-Kinani when death approached him: “What was your practice?” He replied: “Had my appointed time not come near, I would not have informed you. I stood guard at the door of my heart for forty years; whenever anything other than Allah passed by it, I barred it from entering.”

Second: applying in practice what the servant believes about their Lord. For example: “Do not grieve; indeed, Allah is with us” (9:40). Do not grieve over what they say, for you are honored by your Lord: “So do not let their speech grieve you. Surely all honor and power belongs to Allah. He is the All-Hearing, All-Knowing.” (10:65). Do not grieve over their schemes, for Allah defends you: “Indeed, Allah defends those who believe. Surely Allah does not like whoever is deceitful, ungrateful” (22:38). Do not grieve over what has escaped you, nor exult over what has been given to you, as Allah says: “So that you may not grieve over what has escaped you nor exult over what He has given you” (57:23). Allah decreed these matters for you before your creation, and thus they are a test. The concern of the servant during trials should be drawing nearer to Allah while knowing that whatever befalls them is ultimately good for them.

One of the righteous predecessors said: “If I asked Allah and He gave me, I rejoiced once. But if He did not give me, I rejoiced ten times — because the first was my choice, while the second was His choice, Exalted is He.”

Third: guarding one’s emotions from both excess and deficiency, as Allah says: “Do not let your eyes crave the ˹fleeting˺ pleasures We have provided for some of the disbelievers, nor grieve for them. And be gracious to the believers” (15:88). And He says: “Is Allah not sufficient for His servant?” (39:36). This alone is sufficient for the servant to repel fear and grief from themselves and to strive until they empty their heart of them.

Fourth: seeking refuge in Allah from anxiety and sorrow, as the Prophet Muhammadﷺ taught us: “O Allah, I seek refuge in You from anxiety and grief. I seek refuge in You from incapacity and laziness. I seek refuge in You from cowardice and miserliness, and I seek refuge in You from being overcome by debt and overpowered by men.”

The foundation of all of this is the remembrance of Allah. Through His remembrance, hearts find tranquility: “Verily, in the remembrance of Allah do hearts find tranquility” (13:28). Also important is holding oneself accountable regarding the deeds of the Hereafter, both in quantity and quality. Ibn Hazm said: “Know that there is only one true objective: the expulsion of anxiety. And there is only one path to it: working for Allah. Everything besides that is misguidance and futility.”

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The Wisdom Behind Seeking Forgiveness

Among the distinguishing qualities of the people of Paradise is seeking forgiveness, mainly before dawn, as Allah says: “And those who seek forgiveness before dawn” (Quran 3:17), and He says: “And in the hours before dawn, they would ask forgiveness” (Quran 51:18).

This act of worship is described in Surah Aali-Imran using a nominal form, indicating that their adherence to seeking forgiveness is constant and intrinsic — so much so that it becomes part of their identity. In Surah Adh-Dhariyat, however, it is expressed in the verbal form (present tense), indicating continuity and renewal.

But is merely seeking forgiveness with the tongue at dawn sufficient to guarantee Paradise for a servant? If only that which is understood and consciously present is accepted from prayer, how could merely uttering words of forgiveness before dawn guarantee Paradise?

What, then, is the true significance of this form of seeking forgiveness, so that the path to ultimate success — namely, the pleasure of Allah — becomes clear, as He says: “And the pleasure of Allah is greater” (Quran 9:72)?

Seeking forgiveness before dawn is a sign of sincere turning to Allah, strength of resolve, and purity of worship. The description of the righteous in the verse preceding the one cited above (Quran 3:17) presents them as those who ask for forgiveness: “Our Lord, we have believed, so forgive our sins and protect us from the punishment of the Fire” (Quran 3:16).

Intense longing in supplication is manifested when the supplicant strives to fulfill the means of acceptance and awaits it through the paths guided by piety. Such a reward is not granted to one who merely utters these words without acting upon them.

Seeking forgiveness before dawn also reflects an understanding of the requirements of the path and a precise comprehension of the meaning of piety — whose peak is a deep and earnest longing in supplication. In fact, forgiveness should be sought after steadfastness has been established, as Allah says: “So remain steadfast to Him and seek His forgiveness” (Quran 41:6).

Steadfastness, then, is the hallmark of active piety, realized after embodying the foundational virtues that form its structure within the self. These are mentioned in the verse (Quran 3:17): “The patient, the truthful, the obedient — with sincere devotion —, those who spend, and those who seek forgiveness before dawn.”

Patience: the foundation for performing acts of obedience and refraining from sin.
Truthfulness: the basis of uprightness and the spread of trust within the community.
Devotion: consistency and excellence in acts of worship — its essence being to fulfill the right of Allah and to honor the self.
Spending: freedom from attachment to wealth, release from miserliness, elevating brotherhood/sisterhood over personal desire, and fostering solidarity among people.

Then comes seeking forgiveness, embodying the refined conduct of servitude, completing its stages, and serving as a sign of true devotion, recognition of the blessing of faith, and firmness of resolve.

The pre-dawn time is a period of serenity and stillness, when the atmosphere becomes gentle and the soul softens. Sincerity deepens, the sense of nearness increases, and the servant grows in humility and truthfulness in turning to Allah. Rising above worldly distractions, the servant directs his soul to his Lord in the quiet of the universe, privately supplicating to the One who shows mercy and generosity to His servants. “And rely upon the Almighty, the Most Merciful. Who sees you when you stand in prayer, And your movements among those who prostrate” (Quran 26:217–219).

Seeking forgiveness in this station is a purifier, a source of firmness, and a means of elevation in the station of servitude and nearness. It liberates a person from the heaviness of the earth — its distractions, agitations, and desires. In this station, seeking forgiveness represents a lofty rank of servitude, wherein the servant comes to realize that the greatest blessing is that their Lord grants them forgiveness. For the acts of devotion they perform — prayer, charity, fasting, and the like — re themselves a favor bestowed upon them by Allah. Certainty in this gives rise to a deep longing for acceptance, the sign of which is Allah’s forgiveness of His servant.

For this reason, the greatest favor Allah bestowed upon His Messenger (peace be upon him) was forgiveness, as He says: “That Allah may forgive for you what preceded of your sin and what will follow” (Quran 48:2).

Reflect also on the supplication of Ibrahim and Ismail (peace be upon them). Despite their awareness of Allah’s favor in choosing them to raise the foundations of the House, their deepest concern was that Allah accept from them and grant them steadfastness upon Islam. Allah says: “Our Lord, accept from us. Indeed, You are the All-Hearing, the All-Knowing” (Quran 2:127).

Likewise, the aspiration of the godly scholars and devoted servants who fought alongside the prophets was forgiveness — for forgiveness is the mark of acceptance and divine pleasure. Allah says: “And their words were not but that they said: Our Lord, forgive us our sins and our excesses in our affairs, make firm our feet, and grant us victory over the disbelieving people” (Quran 3:147).

Similarly, the people of understanding, after reflecting upon the creation of the heavens and the earth, said: “Our Lord! You have not created ˹all of˺ this without purpose. Glory be to You! Protect us from the torment of the Fire.” (Quran 3:191).

Thus, seeking forgiveness before dawn is a sign of a station of servitude built upon the pillar of steadfastness — an active consciousness of Allah that moves the entire being and strives to fulfill the requirements and objectives of servitude. It acts as a purifier and cleanser of the soul, refining it so that it becomes worthy of having its deeds accepted and its submission received by its Lord.

This pre-dawn seeking of forgiveness is therefore a sign of attaining the rank of the people of Paradise. But how does a servant reach this station?

Know that seeking forgiveness has four levels:

First: Seeking forgiveness at the beginning, as Allah says: “Seek forgiveness from your Lord and then repent to Him” (Quran 11:3). This is a condition for entering Islam and for returning to Allah.

Second: Seeking forgiveness for steadfastness. Through it, Allah erases sins and accepts good deeds. It includes seeking forgiveness after committing a sin as prompt repentance, and after acts of worship — such as prayer and Hajj. Its role is to establish firmness.

Third: Seeking forgiveness for spiritual elevation. This reflects a high station of servitude, as seen in those who seek forgiveness before dawn. The Prophet’s frequent seeking of forgiveness (peace and blessings be upon him) has also been understood as a means of rising in rank, attaining the highest station ever reached by a human being.

Fourth: Seeking forgiveness at the end of actions and efforts is a means of purifying deeds and elevating them to Allah. This includes seeking forgiveness after completing acts of worship and other engagements, as well as seeking forgiveness when approaching the meeting with Allah, namely at the time of death. Allah says: “So glorify the praise of your Lord and seek His forgiveness. Indeed, He is ever Accepting of repentance” (Quran 110:3).

The Prophet (peace and blessings be upon him) said: “A man may perform, for a long time, the deeds of the people of Paradise, then his actions are concluded with the deeds of the people of the Fire. And a man may perform, for a long time, the deeds of the people of the Fire, then his actions are concluded with the deeds of the people of Paradise. Indeed, actions are judged by their endings.”

Therefore, seeking forgiveness is a safeguard for steadfastness and, by the will of Allah, a means to a good ending. Its condition is consistency and perseverance, and its sign is seeking forgiveness in the pre-dawn hours.

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Jamel Ben Ameur Achieving Uprightness Through Submission to Allah’s Judgment

The Required Virtue in a World of Madness!

It is a principle in the Islamic creed that prior to beseeching Allah (swt) to guide and help in any matter, one needs to put in the maximum effort to concretize it. Invoking Him for a good harvest, requires one to first invest actively and wholeheartedly all efforts of plowing the earth, sowing seeds and using all possible skills, as if the good harvest depends solely upon these efforts. And only then must one turn to Allah in humility, invoking His blessings and help to provide the harvest awaited! “And have you seen that [seed] which you sow? Is it you who makes it grow, or are We the grower? Were it Our Will, We could crumble it to dry pieces, and you would be regretful (or left in wonderment)” (56:63-65).

Likewise, for guidance and perseverance on the path, one needs to strive wholeheartedly to follow the direction and to remain steadfast, so that guidance and perseverance will be then gifted by Allah (swt). Actually, the more steadfast is the striving, the more the path of the guidance is secured from going astray by the will of Allah (swt). Remember that guidance is not limited only to prayer, fasting and feeding the poor. In fact, the heart of guidance is in standing for justice, defending morality, reviving virtues and values, and enjoining good and forbidding evil. Is not the well-being of the universe dependent, according to the Islamic creed, upon the righteousness of mankind?!

Pondering upon such a mission and purpose in life, and looking at the madness in the world today, we realize how big, vital and necessary is the task of striving. In fact, the Prophet (pbuh), when describing a time to come similar to our time, he (pbuh) specified it by the rise of the “Ruwaibidah.” He (pbuh) said: “There will come to the people years of treachery, when the liar will be regarded as honest, and the honest man will be regarded as a liar. The traitor will be regarded as faithful, and the faithful man will be regarded as a traitor. And the Ruwaibidah will decide matters.” It was said: “Who are the Ruwaibidah?” He answered: “Vile and base men who control the affairs of the people.”

In such a world where values are turned upside down, the sincere believer has to work on one crucial task: the unwavering determination on the path of the truth. Indeed, when praising the truthful believers, those who were true to their covenant and were steadfast with the Prophet (pbuh), in time of ease and in time of great distress, there was the mention of this specific great virtue, the unwavering determination. “Among the Believers are men who have been true to their covenant with Allah. Of them some have completed their vow (to the extreme), and some (still) wait. But they have never changed (their determination) in the least” (33:23).

In such a time as ours, the true believer looks like a complete stranger. But that is exactly what the Prophet (pbuh) said: “Islam began as something strange and will revert to being strange, as it began. So, give glad tidings to the strangers.” These strangers, in order to deserve the glad tidings, cannot be secluded from society or passive and dormant. They have to strive to hold fast to the true values, teach them, convey them, revive them, and thus is the way and the path to wellbeing!

When the Prophet was asked about the identity of these strangers, it was said to him (pbuh): “Who are they?” He (pbuh) responded, “They are those who rectify when the people become corrupted.” In another narration, he (pbuh) said: “Those who rectify themselves [and others] when the people have become corrupt.”

However, the way of striving does not consist of disparate or random actions. It must be planned and inspired from the precious texts of the revelation. A close look at Surat Al Ahzab, in which the virtue of the unwavering determination is mentioned, reveals (in its opening) the actions that can serve to be the foundations of the way of striving. Remember that Surat Al Ahzab evokes the events related to the battle of the Khandaq (the ditch), the battle of tremendous tribulations. Striving was focused then on keeping the trust in Allah’s promise unshakable, the virtue which we are longing for today.

In brief, the foundational actions for striving are:
- First, fearing Allah (swt) and observing the duties toward Him (swt),
- Second, not obeying the disbelievers and the hypocrites,
- Third, following the revelation and,
- Fourth, relying upon Allah (swt).

These four straightforward commands hold, indeed, the key to the power of perseverance and firmness, and to the strong ability of Mujahada (striving).

“O Prophet, fear Allah and do not obey the disbelievers and the hypocrites. Indeed, Allah is Ever-Knowing and Wise. And follow that which is revealed to you from your Lord. Indeed, Allah is ever, with what you do, Acquainted. And put your trust in Allah, and enough is Allah as a disposer of affairs” (33:1-3).

These are glimpses of thoughts intending to invite our brothers and sisters to reflect and ponder upon building, in this world of madness, a viable system of striving … helping the “strangers” to deserve the glad tidings sent by the prophet (pbuh).