People find, or re-find, Islam in different ways. In fact, from my observations, it would certainly seem as though every ‘born-Muslim’ does undergo a distinct period in their lives during which they are presented with a distinguishable opportunity to ‘come back’ to Islam, and as if for the first time.

The latter half of the year 2019 had very much been this sort of period for me. Returning. Coming home to Deen, and yet, things had felt quite new. I knew things, and yet I was ‘re-learning’. I also learnt about a lot of additional things to do with Islam, courtesy of some great conversations with people; YouTube videos/lectures; working part-time at an Islamic bookshop (hashtag free library, basically). And now, teaching at an Islamic school: Alhamdulillah. What an exceptional bank of resources Allah has blessed me with. Even to have access to the internet: the entire world at our very fingertips [but, do remember that Sheikh Google is not qualified enough to answer all our Deen-related questions. Misleading information on the web is, shock horror, very much a thing!]

It is true: as one of my History students pointed out (in one of our class discussions, during which I try with some exertion to make some rather boring parts of History relevant and engaging, somehow, to these young Muslim girls in East London) converts (or, reverts) do tend to be more enthusiastic and ‘strong’ in their faith than people who had simply been born into religion: i.e. those of us who are merely going through the motions.

“So Miss, Henry VIII had basically been a Munāfiq, but Catholic version, right?”

Okay, sure… yes, [student’s name]. Why, yes he had been.”

We like finding things for ourselves; when our love for things has grown; when we have watched and overseen their growing. We love it when things speak to us personally, somehow. To be instructed to do something is one thing; to be truly passionate about doing that thing – to love it out of personal choice, and through personal effort – is really something else.

Now I am going to go ahead and analogise religion with… marriage. Some marriages are entirely ‘arranged’; in some ‘arranged marriages’, love does not grow. Everything is ‘obligation’; ‘spirituality’ is suppressed. Things are rote, and without genuine feeling, love. On the other extreme end of the spectrum, perhaps, there are intense, passionate ‘love marriages’, in which everything is guided by infatuation and ‘passion’. And sometimes, these are quite short-lived, as the ‘fire’ can quickly result in… burn-out.

In some ‘arranged marriages’, though, over time, and with some individual effort towards nurturing the connection, love can grow. With some effort, with some greater commitment to love – through a lens based on reality – one can return to it, over and over again. Inter-marital conflicts do arise, all the time. But it is about what spouses do afterwards, towards resolution (or, in some cases, towards mere escape). Are these arranged marriages not comparable with people who had been ‘born into’ Islam? Some people stay. Some people’s arranged marriages grow in love: sometimes it takes a mere week; sometimes it takes years. And sometimes, people leave.

‘Love marriages’, then. One must learn not to confuse zealousness with ‘love’. Love, I think, sits in some moderate and ‘good’ place between intense and fiery passion, and mere black-and-white rules and obligation. It is like water. Often quiet, often powerful. Deeply nourishing. And dams and other obstacles can be overcome, Insha Allah. If one is truly committed: things can be made realistic and sustainable. Fine balances between ‘materialism’ and ‘spiritualism’ (with the latter remaining the objective) and between ‘Dunya’ and ‘Deen’.

Marriage is about a mutual ‘officialised’ connection between husband and wife. Religion is about an officialised connection between oneself and one’s Creator. With both types of connection, you will likely experience fluctuations in pure ‘passionate’ feeling. In marriage, one may refer to this as ‘romantic’ emotion. In religion, one may refer to this as ‘Īmān’. To make things sustainable and good, we must learn to be moderate; commit ourselves to the ‘Greater Good’ of things, so to speak. Even when we feel too proud to apologise, or when we feel ‘too tired’ to wake up for Fajr. Put Allah first, and you will ultimately be Successful.

Let love grow; be patient with its growing. Patient when (when, not if) it falls short. It requires nurturing. Often, some of its petals brown and fall, and this is okay. If you tend to it properly, new petals will grow: so long as its roots are sturdy, healthful.

[Also, very often: short-term pain, long-term (True) gain!]

The exact way that Allah had brought me back to Islam, and to conviction: I prefer to reserve the details and the steps of this process for a far smaller audience. But, Subhan Allah. It had all been quite… divine, hadn’t it. My doubts, over a certain period, had been driving me a little crazy. But my Rabb guided me. One thing, and then another. All these signs. Incidents, so perfectly placed. I had prayed and prayed for more than mere ‘faith’: it had been conviction that I had so longed for. And Allah did bless me with it, Alhamdulillah. And may it be preserved within me, Āmeen.

‘The Religious One’. I speak about Islam a lot, I suppose, and thus I seem to have earned the label, from some, of being ‘The Religious One’. For some, I know this is as a result of my being, at once, a Hijabi, and an introvert. Therefore ‘serious’ and/or ‘reserved’, and ‘religious’. Boring, not very amicable, and whatever else… Hmmm… Okay. But ultimately,

لَكُمْ دِينُكُمْ وَلِيَ دِينِ [Qur’an, (109:6)]

For you, your way of life/religion. And for me, mine.

Admittedly, I used to see certain individuals within my greater extended family (my mother’s grandmother had seven children; each of them had between four to seven children. And then most of them each had two or three children. Big, big extended family. Alhamdulillah) as being really ‘religious’. Based on fairly ‘outside’ factors: because some of them wore Niqab, for example. One of them, I believe, chose to not have a TV in his house, and would sit all his children down to read Qur’an for hours a day, after school. And one of them would let her son do some fun things (like taking horse-riding lessons) but refused to let him watch ‘Horrid Henry’. I found this a little extreme, at the time.

But now, I am able to sympathise with such choices more and more. I am not of the opinion that children should not be allowed to, you know… have childhoods… however it would be wholly untruthful of me to claim that all movies and cartoons and such tend to have a net positive influence on children (or, indeed, on we adults, even) …

‘Peppa Pig’, for example, as many Muslim parents I am acquainted with have pointed out: one of the underlying messages of the show would appear to be that it is ‘okay’ to belittle and humiliate one’s own father, on account of his eating habits and such… [This is just an isolated, ‘basic’ example]

Movies and films and books and every societal ill that has been normalised, over time, through them. We now find ourselves so desensitised to immorality — it is ‘innocent fun’; so heedless and in loss. Throughout history: one group of people having diverted from the True Path, busying theirselves in greed and immorality and delusion. Gaining power, and then having the ability to deeply, insidiously, affect others. And, oh, the ease with which these false realities are then accepted, devoured, as though people are hungry for exactly them.

The mass media, and the education system, are powerful mouthpieces indeed. They fill us with information and with ideas; can truly pollute our hearts, minds, souls, and corrupt our Fitrahs. About whom we are; whom we ought to be; what we ought to desire; what we ought to live for. What a powerful hold these outlets can have, over us!

Money, consumerism, exaggerated conceptualisations of romantic love, idealisations of ‘travelling the world’…

These things are meant to ‘rescue’ us, somehow. But they cannot. These things cannot ‘do’ things for us, neither in nor of nor from themselves. Things can only ‘help’ us, in any way, by the Will and the permission of the Almighty. It is He whom we ought to rely on, and He whom we ask for help.

And we must be careful with what we are consuming – via our eyes and our ears – all of the time. Our very limbs, our organs: they may end up testifying against us, on the Day of Judgement. It is not about what ‘everybody else is doing’. Just because everybody else is indulging in massively inappropriate series shows on Netflix, does not mean we can justify doing the same. We, for our own selves, are responsible. And our moral compasses are either aligned with the whims and desires of the masses of people, or they rely on objective Truth for… truth.

The more I seek, though, the more I do find that Islam really is a way of life that is centred upon the principle of balance. We are meant to demonstrate balance in all things, from how much food we consume, to, even, how much we pray. We are not meant to withdraw from society, or force children to read and read, and relate to the Deen in a way that does not speak personally to them. We are meant to steer clear from excess, and from the states of ingratitude and heedless ness that ‘excess’ tends to foster.

The stories of our lives are made up of choices. This thing, or that. And then there are those varying degrees of evil and goodness, from extremely evil, to Ihsān: goodness, excellence.

And when I write about life and religion, I am mainly trying to process my own views on it all. It is an honour, actually, to be seen as a ‘religious person’ on account of my speaking about and writing about Islamic matters. But religion is about one’s relationship with Allah: an affair of not only the mind, but crucially also of the heart, and of the soul.

I am trying, and that is all we humans can do. Comfortingly, Allah does not expect perfection from us; we will all necessarily make mistakes and fall short, and in our religion, monasticism and excessive asceticism are both forbidden. There is beauty in balance, and the best that we can do is: try. Self-reflect. Change some of our habits. Ask Allah, over and over again, for guidance and for help,

“Take up good deeds only as much as you are able, for the best deeds are those done regularly, even if they are few.”

Prophet Muhammad (SAW), Sahih Hadith

and try to be more grateful. I have been thinking more about gratitude, lately. Dunya. Consistently, throughout, albeit in varying configurations of this universal truth: all our glasses are half full, and they are half empty. ‘Common folk’ yearn for the riches of the rich, whilst the rich long for the camaraderie and gaiety of common folk. Young people race to start a family and become ‘settled’ already, while ‘settled’ people wish to be young and single, again. And so on, and so on. If only we could bring ourselves to accept this ‘here’ and this ‘now’, as well as whom and where we happen to be in this moment. Recognise that these forms of idealisation only occur as a result of being far away from [the truths of] things. Dunya is Dunya, all around Dunya — no matter where you look.

This was never meant to be ‘home’ for us, and we can either choose to focus on the good that we do have (every bite of chocolate, every new day that we are permitted to meet, every meeting with a dear friend [remembering, each time, that this may well be the last time you see them. So declare your love for them, and speak the beauty in them, which you see; make it known!] every sip of water, every obstacle that provides an opportunity to return to Allah) or we can instead obsess over what we do not have. And Allah promises in the Qur’an that those of us who choose to be grateful: He will “increase” us. This is a truth I had really come to know this year.

Finally, I know: it can be awfully hard to be a ‘practising Muslim’ these days. Even merely performing the basics of… Salāh, for example, are enough to earn one the label of ‘The Religious One’, with all of its unfavourable connotations.

“I bet he doesn’t even know how to have fun. He’s so religious!”

Hmmm… Maybe your ideas of ‘fun’ involve clubbing and speaking flirtatiously with ten girls/boys at any given time. [Someone I know says that “clubbing is for cavemen”. A valueless virtual merit for anyone who can identify and explain the double entendre in that statement…] And perhaps you are preventing others from fully being themselves, in your presence, through blocky labels of ‘religious’ or ‘fun’ and whatnot. But, fair enough; think what you wish to think:

.لَكُمْ دِينُكُمْ وَلِيَ دِينِ

Muslim males who, for instance, are ‘waiting for marriage’ are not ‘losers’, in any way. Not at all. It is indeed tragic that the diseased ways of ‘modernity’ can fool us into thinking along these lines. And Muslim females who cover up and practise modesty are not ‘prudes’ or ‘boring’ or ‘unconfident’.

The people I love the most are gorgeous Muslims (and one, a Christian) who are fun, and interesting, and lovely. And they do not, for example, need to get a little ‘tipsy’ or ‘high’ in order to be these very things! Blessed, blessed, blessed (according to a Hadith) are the غريب, the strangers/outlandish people!

“Islam began as a something strange and it will return to being strange, so blessed are the strangers/outlandish ones.”

Prophet Muhammad (SAW), Sahih Muslim

An interesting video by the Yaqeen Institute:

Sadia Ahmed J., 2020

Rugged Charm

This blog article is based on some important conversations that I have had this week.

I find I am quite mentally exhausted after a very full week, so please do excuse the possibly rather shoddy writing quality of this one!

Dear friend,

Most are known to spend

their evenings in search, searching,

For some other life.

Sometimes, it seems, the more we come to think about, or are made to think about, the overarching reality (and its manifestations, the ancillary realities) of these worldly existences of ours… the more we seek to escape from them. Act. Deny certain things; plunge ourselves into certain other things, instead.

And then, we may start comparing ourselves and what we are doing – and, thus, what we are ‘being’ – to what others may be doing; how they may be living; feel the weight of ‘societal pressures’ atop our shoulders. Our peers. Some of them seem like they are so very ‘put together’. Like they could not possibly be struggling in the same ways as we find we are.

But if anything, this pandemic period in particular has exposed to us the essential sharedness of human truth[s]. That it does not matter if you live in the suburbs of London, or in a quaint little seaside town in Kent:

The truth is, to be human, upon this planet, is to suffer. The essence of humanity is essentially the same between one man and the next. But these essences may be expressed in varying ways. We each have eyes, for example, as well as these large organs that we refer to as our skins. Same things, between us, but in varying ways (hazels, gingers, blues, ‘peachy browns’ [this is what my brother, when he had been a baby, enthusiastically used to say his own skin colour was. To this day, we have no idea where he had picked this description up from]).

To be human is to feel fundamentally incomplete. To suffer, and to feel bored, and to experience moments of happiness, and heart aches and sadnesses. To be susceptible to disease — physical, and mind-related. It is also: to look for warmth, and for nourishment, in mind, body, and soul. And to search for eyes that…understand.

Furthermore, you know where our true homes are? They await us, Insha Allah, in a place that has been designed with our innermost desires and longings in mind. The destination: its fullness, its finality. Finally, after however many years of sustained dynamism, struggle, fragmentation: there shall be stillness, a destination where complete goodness lasts.

Nobody here feels complete. Nobody here feels completely settled, at home, either. It is simply, absolutely, not in our natures to warm to the totality of this Dunya so much.

We each walk atop rugged paths, try to muse at all the little flowers, which are interspersed along the way, and which sprout from between some of these cracks in the mud; we can call it… rugged charm.

We try, somehow, to account for, for example, how Van Gogh’s starry skies were the products of his very humanness: an expression of hope from somewhere within the depths of his depression. Try to paint things like these into alternative truths, use alternative lenses to look at what is there; ones we find satisfactorily cheerful, for us: we viewers. We let the difficult-to-accept things fester, as untouched as possible, beneath polished shells. Admire picture frames and works of art. Touch the surfaces, the canvases, and satisfy ourselves with illusions of, yes, this is all there is.

Most of us lie, or succumb frictionlessly to lies. Lies are often more convenient, can be more effective, easier than truths. And, whether in these ways or in those ones, all of us are suffering.

To be human, human, human. To allow ourselves to be. Breathe. What a concept.

Reality can be difficult to accept. This much, I know, is true. And Islam tells us, and reminds us, of the truths of this transitory experience. People drowning themselves in vanities and amusements; decorating outer shells; competing with, and boasting to, one another. Subtly, strongly, fairly obsessively. And, competing with regard to the collection of wealth and possessions; competing with others through their children, too.

We were created in struggle. This world is but an arena: an abode of trials.

وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ.

The final, ultimate, lasting life is better for us than this first (present) one.

Your life, without a doubt, dear reader, is a bundle of difficult things (personalised trials) which are complemented by some nicer ones. There are the things that scare you, disappoint you, bring about ache in your heart. And there are the things that soothe you, and hold you, bring you small springs of joy, delight, and comfort.

It is cold outside. But rather than pretending it is not, I suppose we must learn how to dress most appropriately for the weather.

The state of naïveté is known to bring about all of these ‘expectations’, conceptualisations of some sorts of (actually, currently impossible) worldly utopias. But our ‘futures’, when we arrive at them: when time renders them real, for us… they do not necessarily ‘rescue’ us. And neither does anything else ‘worldly’, for that matter…

This life: this one. What is it? I promise you. It was only ever meant to be a journey [back to] home. We are not meant to feel entirely settled, at ease, here. And it is quite impossible to do so, anyway.

The only legitimate, substantial, and lasting means of being ‘rescued’ from the essence of this life (that is, ongoing struggle, and peppered with some elements of ease) is through – you guessed it – death. Acceptance, finding a way to live, while being centred upon reality. And then, we pass on.

Do you feel quite lonely, sometimes? I think the world, right now, is pretty much collectively experiencing a crisis of most things good. Crises of family structures, and of true friendship [arguably, this is a key reason as to why the psychological counselling/talk therapy profession is proliferating in both demand and supply, these days]. And of nutrition, and of faith, and of mental health. And all these crises are inextricably linked to one another, let’s face it.

You are not a factory machine or a computer or a robot, and nor should you be sanded down, your mentality rendered antithetical to the callings, the sayings, the deep-down knowings, of your own soul.

The ways of the ‘modern world’ are centred on such a travesty of… call it, spirituality, and of the things we, truthfully, know to associate with Khayr, goodness.

I know it is often quite hard. And it is quite scary too. You may feel so alone here, and quite alone in thinking along those very lines that you often do. But, no: alone is something that you certainly are not.

So many – the majority, I would say – of human beings living under the Western, liberal, capitalist model are fundamentally in conflict with their own selves. Intrapsychic, or soul-based, conflicts: arguably (according to Ustadh Freud) the very basis of all neuroses.

Doing what you are ‘meant’ to. But… why are you ‘meant’ to?

I guess it must have had all begun with the dawn of popular secularism. An ‘Enlightenment’ period whose premises had been, a) a rejection of God, and b) ensuing cancerous obsessions with growth and gains, for the sake of growth and gains, for the sake of growth, ‘progress’, and… Essentially, much of the world had been left with all these humans with nothing, actually, to live for. And they had all this time on their hands. So: at the crux of all everything, human beings had been left with two real options. Suicide, or creating and religiously adhering to pseudo-truths, cyclical reasoning, false gods to worship. The ‘worshipping’ impulse is, without a doubt, one that is ingrained in our natures.

Leaking buckets.

The capitalist model very much exploits these inclinations. Beliefs on which to stand. That the value of a human being depends on its economic activity; ‘productivity’; how efficient it can be in producing things. Things that are visible and palpable, most usually, somehow. False gods: worshipping materialism. An alternative way to organise one’s time. Associated values: competition, with regard to the fundamentals of the capitalist faith, with one’s peers, in particular. Fuelled, sinisterly, effectively, by these ballooning virtual worlds. The projections of shells; the denying of, or determined reconstructions of, truths.

That is what we are: in denial. Of Truth, of truths, of the truths of ourselves. We accept what we are presented with. That here are some notions of how to exist in the ‘right’ way, here. And if you fail to meet these ridiculous, immoderate, conducive-of-societal-disease expectations, then it is you who is wrong.

Are these societies (urban, hyper-‘productive’, solipsistic, and all the rest of it) not… characterised by neurosis?! We look at people who ‘procrastinate’; who become sick under these sickly models. And we are meant to say that it is they who are defective, ‘wrong’. But no. They are neither: they simply do not, from their cores, blindly subscribe to whatever pseudo-god of capitalism and industry that they have incessantly been propagandised to believe in, worship, devote their existences to. Idols: things that people may worship, but, see, these things have no capacities for seeing, listening, or knowing. These abstract models cannot save you.

Some people spend the entireties of their lives in submission before idols – both physical and abstract ones, imagined. In the end, these things only take and take from you and your time, and they cannot give you anything Khayr in return.

How do other people live? Many people root their lives, almost without question, in the capitalistic model. The meanings of their lives are in pursuit of their career aspirations, and their careers are, whether they will actively admit this or not, what give their lives ‘meaning’, for them. They attach their worth as human beings, fundamentally, to the work that they are able to carry out, and how much of it.

Let’s face it, these ideas, we are very much inculcated with within the state education system. After all, why on Earth wouldn’t we be? These are difficult things to unlearn: they really are.

In your life, dear reader, what is the centrepiece? For some, everything comes back to their professional occupations and such, or to ‘impressing’ others. For others, everything comes back to Divinity, and to submission to God, rather than to abstract gods. Both of these streams of ‘religion’ entail their observers and adherents seeking a sense of self, and self-worth, and meaning, and purpose, a feeling that their time is being spent most fruitfully, through Whom or what they worship. Both streams necessitate some sense of conviction, and belief, in addition to much trust.

You are walking a certain way, towards something. And you will find that some people are walking in the same direction as you. Parallel journeys; arms linked, perhaps.

We need to surround ourselves with good company. Like the young People of the Cave did. They found brotherhood in one another, and shelter away from the heavy toxicities that had been prevalent within their society at that time. We need to re-educate ourselves; with Haqq in mind, as opposed to the invented truths of the current model, which, perhaps, holds the mighty and abstract ‘Economy’ as being the most sacred thing, more sacred than the holism of the human being, more sacred than religion: than submitting to God.

And, yes, it will likely take a whole lot of bravery. Nobody wants to feel like an ‘outcast’, ‘different’ in some strange, alien way. Outsider. And, yet, is this not what, for example, Ibrahim (AS) had to face? A sense of being exiled: because the people of his society, including his own father, were so busy with, so utterly deluded by and caught up in, idol worship. But to them, he had been the deluded one, the madman.

Ibrahim (AS)’s life story, I find very interesting indeed. He had grown up within a family, and a wider society, of idol-worshippers. But, from a very young age, he had been full of questions — ‘philosophical’ ones; would challenge his father, family, his people, and even the Emperor (Nimrood) on their beliefs. A man – a prophet – of sharp wits, and of deep faith and bravery. [Notably, also, Ibrahim (AS) had asked for signs from Allah, so as to strengthen his faith. ‘Asking for signs’ is permissible, in Islam, and Allah (SWT) will respond to you, in phenomenal ways, so long as you are deeply sincere, humble, and patient; so long as you do not speak from a place of arrogance and/or in a manner that shows hastiness.]

These widespread ‘modern’ ideas, after all this time, after all these mass media- and education system-emanating reinforcements: they do necessarily find themselves quite deeply ingrained in our psyches, by now. Produce, and produce. And work, for the sake of work, (for the sake of…) work and be worried about work, in immoderation. For what? Though, like all things when indulged in in immoderation, work becomes unhealthy, bad for us, when not delicately balanced with all of the other things that our souls need: this widespread ideology manages to convince us that if the purpose, meaning, the very crux of your life is not devoted to occupational and economic production, you must be lazy, unaccomplished, and you are fundamentally ‘wrong’.

Is it not scary how, nowadays, we seem to have internalised the idea that if you are not always at least a little ‘stressed out’, that you are not doing things correctly, somehow? The absurd things, that in this world, under these notions of capitalism and modernity, have been normalised! The ‘Protestant Work Ethic’, but on steroids…

The Muslim model, in contrast, in retaliation, then. The value of you is already there. As a fundamental fact of your existence. You require and deserve good, nourishing food. And good, nourishing social relationships. Opportunities to connect with your Creator. The natural world: for healing, too. And whatever work we engage in: it is to benefit our own souls, and other people, and our own lives. We are to work (and eat, and sleep, and even pray) in moderation.

So, at present, what unrealistic expectations do you find yourself holding yourself to? What are the downsides to those lifestyles that you may find yourself working, obsessively, within and towards?

Who, in the world, has got this life thing quite ‘right’?

The ones whose lives are centred, in a stable and steadfast manner, upon Truth, of course. Who are firm; who are able to accept that some people will necessarily think differently, think you are the one consumed within falsehoods. One must have enough Yaqeen (conviction) and enough trust to say goodbye to some things, and to be okay with it.

Oh, and also: we must, somehow, come to fully be at peace with the fact – yes, the fact – that every single individual that exists will have some who likes, approves of, loves, even, him or her. For exactly who they are. And we will each also have at least a handful of people who disapprove. May even dislike us; hate our ways of seeing things, our ways of being. This is okay. Just as you have a right to have your opinions of others, so too do they have a right to make personal judgements of you. Take what is good (Khayr) and balanced. From your beloved friends and from your ardent supporters, and from your critics, too. Disapprovals from others need not result in personal crises, within ourselves, not at all. See, there are usually always at least two ways of looking at things – at elements of different personalities, etc. You are fine, and you bring such beauty to the world, you do.

Some people, you will connect with. Organically, quietly-powerfully, almost effortlessly. And some other people… not so much. And this is okay. There are so many complexities, when it comes to human interactions and relationships, that we must consider. Individual circumstances, daily happenings. And simple incompatibilities, for this reason, or the other. And this need not be a reason to feel stressed or disheartened. These are only well-known and unalterable facts of life.

Here, you will walk. Sometimes solitarily, sometimes with people who are walking the same way as you are. But even when the beings you love feel so very far away, you are never alone. The forces of the soul: these are more powerful, more fascinating, more enduring, than even gravity, you know. Sometimes, undoubtedly, you will slip up and fall. Trip up, find some parts difficult to climb, to overcome. But you will not be alone, and you are also strong – and well-equipped – enough to get through this.

Here, there will be rainy days spent indoors. There will be cups of tea and intoxicated-with-laughter moments galore. Chills and surprises, comfortingly charming little things.

As for our day-to-day, moment-to-moment, experiential realities, a wise friend of mine once (i.e., earlier today) said:

“There is no ‘right’ way to live. All we can do is make the most of what we have in the moment, do what seems the most natural in that moment, and continue to live”.

I know the past is important. And so, too is the future. One has shaped you; has been your reality. The other is an unknown that you are forever walking into. Both are, at least somewhat, significant. But to behave in real terms: we must behave as though this moment is all there is. This is (temporal) truth, for us, right now. Look around: this is your life.

And how much comfort and joy I find in the fact that, Subhan Allah, I am not alone. My ‘people’ are here, though they may not always be most physically proximate. Gorgeous beings with whom to have interesting, wisdom-seeking conversations; who, by simple virtue of their beautiful characters, remind me of Haqq. And to fantasise about Korean chicken with. To share the intricacies of these days of ours with: the goodness, the difficulties, awkwardnesses, and all the rest of it. And to pray beside. [After all, friends who pray together, stay together.] We find we are walking the same way.

When your feet become blistered, and when walking starts to hurt,

Remember, remember, the graceful tenacity of the birds:

How they swoop and loop and fly their own flights, one beside the other,

Find a fellow bird, or two, flying the same way as you are; call this man your brother.

And in a moment – however long this may take – or two,

The aureate sun, morning light, will surely break through.

Welcome to Dunya. Abandon hope[fully] all ye who enter here. This first world of ours is difficult; it is not [ever] without its frictions. But, comfortingly, in this Dunya at least, to be without frictions — to be completely ‘polished’ and ‘smooth’ — is also to be quite… character-less. Bored, and boring. On these journeys of ours, we have quite come to love the things of ‘rugged charm’, have we not?

.إِنَّ مَعَ الْعُسْرِ يُسْرًا

With difficulty, there is also ease. And so may we relax, dear reader, and may we lean into what is True.

(Oh, and know that nobody — nobody at all — makes it out of this place alive...)

“My prayer, my sacrifices, my living and dying are all for the Lord of the universe”

— Surah An’am, Holy Qur’an

Sadia Ahmed J., 2020