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All!humma"all#$al!sayyidinaMu%ammadwa!lihiwasallim
OGod,sendYourmercyonourMasterMuhammadandonhisfamilyandgrantthempeace

Strive hard for God as is His due: He has chosen you and placed no hardship in your
religion, the faith of your forefather Abraham. God has called you Muslims (Quran,
chapter22,verse78)

SomeconvertstoIslamhaveuniquepersonalexperiencesthathighlighttherole
thatmercyplaysinIslam.Theylivedintheworldformanyyearswithoutanyknowledge
of Islam, and their basic character and personal habits were formed before faith ever
enteredtheirhearts.AfterconvertingtoIslam,theyfounditagreatstruggletomanifest
theirIslamoutwardly,eveninregardstosomeofthemostbasicpracticesandvaluesof
Islam. Over time, the sense of struggle that they feel within can bring about negative
behaviorsandattitudesthatthreatentheirconnectionwithIslam.
For example, a young man or woman who was regularly drinking alcohol and
smokingmarijuanamightfindithardtoleavethesethingscompletely.Intheirlifepriorto
Islam, these things were probably not considered inherently bad, and as long as one
usedtheminmoderation,onecouldstillconsideroneselfafundamentallyethicalperson.
However, the same person post-conversion will feel a sense of enormous guilt should
they happen to partake in their old habit. That sense of guilt might even lead one to
distanceoneselffromotherMuslims.ManyconvertsfeeltheneedtobesuperMuslims
in order to be authentically Muslim. Within a short period of time, they hope to do
everything in the Sacred Law (shar#$ah) that is required (far&) and recommended
(sunnah), and leave everything that is forbidden (%ar!m) and disliked (makr'h). When
theydonotattainthislevel,theyfeelthattheiridentityasaMuslimisupforquestion.
The above example might center around other actions as well: sexual activity
outsideofmarriage,notprayingonesrequiredprayers,notfastinginRamadan,oreven
simply not outwardly identifying as a Muslim to family or co-workers. Those raised in
practicing Muslim households often do not have these types of struggles. Many of the
convertsMuslimfriendshaveneverallowedalcoholtotouchtheirlips,andweremaking
their ablutions (wu&'() and prayers ("al!t) regularly since their early teens. The person
whobecomesMuslimattheageof20,30,40,orolderisthusmanyyearsbehindtheir
peers in terms of habituation (tarb#ya) into foundational behaviors of Muslim spiritual
practice. In addition, some converts have complex family situations that make even the
mostsimpleoutwardmanifestationsofIslamverydifficulttoachieve.Allofthiscanbring

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aboutdeepemotionalangst,andoftenleadsMuslimconvertstofeelliketheiridentityas
aMuslimishangingbyathread.
In light of this reality, it is important to realize the standing of our actions in the
teachingsoftheProphetMuhammad(mayGodsblessingsandpeacebeuponhimand
hisfamily).Hesaid:

ThestrongbelieverisbetterandmorebelovedtoGodthantheweakbeliever,althoughthereis
good in each. Desire that which will bring you benefit, and seek help from God and do not give
way to incapacity. If something happens to you, do not say, If only I had done such and such.
Rathersay,Goddecreedit,andHedoeswhatHewills.Otherwise,youwillopenyourselftothe
insinuationsofShay)!n.

This prophetic saying (%ad#th) was recorded by Im!m al-Nawaw", a Syrian scholar who
diedin1278,inthechapteronstruggle(muj!hadah)inhisfamousbook,TheGardens
of the Righteous (Riy!& al-*!li%#n). There is deep wisdom in these blessed words that
canguidetheMusliminhisorherstruggletomanifesttheteachingsofIslamintheirlife.

The st rong bel i ever i s bet t er and more bel oved t o God t han t he weak bel i ever,
al t hough t here i s good i n each.

The Messenger of God (may Gods blessings and peace be upon him and his
family) was the best Muslim. He is the Beloved of God (%ab#b All!h) and the example
that is followed for the rest of time. The Quran states in chapter 33, verse 21, The
MessengerofGodisanexcellentmodelforthoseofyouwhoputtheirhopeinGodand
theLastDayandrememberHimoften.Nohumanbeingafterhimcanattainthelevels
of perfection that he attained, whether in terms of firmness of belief, abundance of
outwardactions,ordepthofspiritualinsight.Inthisrespect,allMuslimsfallshortofthe
ideal.Yetatthesametime,thereareclearlyspiritualranksamongMuslims,somehigher
thanothers.Oneoftheclearestproofsofthisisthediscussion,foundinthe56
th
chapter
of the Quran, on the differences between the People of the Left Hand (a"%!b al-
mash(amah),thePeopleoftheRightHand(a"%!bal-maymanah),andtheForemost(al-
"!biq'n). In short, the People of the Left Hand are those destined for eternal
punishment, and the other two groups are destined for eternal reward. This is one of
manyindicationsintheQuranofhowGodsmercy(ra%ma)takesprecedenceoverHis
wrath (gha&ab), as there are two groups that will receive mercy and only one that will
receivewrath.
The Foremost are the best Muslims after the Messenger of God (may Gods
blessings and peace be upon him and his family). They live in a way that reflects the
Prophetic example, both inwardly and outwardly, in their own time and place. These
women and men are known by their deep sincerity, real contentment, remarkable
generosity, and adherence to the Sacred Law. In short, they are the strong believers,
and spending time with them is the best way to become like them. As is said, no one
succeedsexceptbykeepingthecompanyofonewhohassucceeded.
The People of the Right Hand are also recipients of unfathomable Divine favor,
buttoalesserdegree.TheyarealsogoodandbelovedtoGod,eventhoughtheydonot
liveuptotheloftiestexamplessetbytheProphetandthosewhocameafterhimfromthe
Foremost.Theycommitsinsandfailtodorighteousdeeds,buttheywillberewardedfor
thebestofwhattheydid.Inthisregard,wetaketheexampleofoneofthePeopleofthe
Right Hand, mentioned by the Prophet: A prostitute was forgiven by God, because,
whilepassingbyapantingdognearawellandseeingthatthedogwasabouttodieof
thirst,shetookoffhershoe,tieditupwithherheadcover,anddrewoutsomewaterfor
thedog.SoGodforgaveherbecauseofthat.
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ConvertscantakegreatsolaceintherealizationthattheDivinefavorofentering
into Islam is greater than the ranks within it. As a Naqshband"-Mujaddid" shaykh once
saidtoayoungconvertriddledwithangst,BeingMuslimis90%,andeverythingelsein
Islam is the remaining 10%. This does not mean that one should not strive to improve
oneself,butratherthatconvertsshouldbecognizantoftheimmenseblessingsthatGod
has given them simply by entering into Islam. Manifesting faith in God and His
Messenger(mayGodblesshimandhisfamilyandgrantthempeace)isthegreatestof
actionsandthemostpreciousofDivinegifts.

Desi re t hat whi ch wi l l bri ng you benef i t , and seek hel p f rom God and do not gi ve
way t o i ncapaci t y.

EverytimeonereadstheopeningchapteroftheQuran,whichcontainsmention
ofallaspectsofIslam,onesaysfromYoualoneweseekassistance(iyy!kanasta$#n).
This is the most practical way in which we manifest our belief in the Oneness
(wa%dan#ya) of God, as God is both The Benefactor (al-N!fi$) and the One Who Brings
Distress(al-+!rr).Everythingthatoneseekswhileoneisstillbreathingisultimatelywith
God. This might be physical comfort, a good reputation, friends to relax with, a sexual
partner, money, knowledge, spiritual states, support with a difficult situation, and
everything else that is desirable. The Sacred Law determines the proper limits that one
must keep while pursuing all of this, and being content with what God gives and takes
awayisanessentiallessontobelearned.
Sometimesconvertsdesirethingsthatarenotbeneficialforthem.Almostalways,
these many desires can be boiled down to one essential desire: not wanting to feel a
burden placed on oneself. Human beings inherently want to do what they want, when
theywant,andhowtheywant.OneofthegreatesttricksofShay#!nistomakeonefeel
resentful of God for placing the burden of the Sacred Law on them. But as was made
clear already, it takes many years of effort for some Muslims to actually live up to the
basic standards of the Sacred Law. The Companions of the Prophet (may God be well
pleasedwithallofthem)had23yearstograduallyadapttotheteachingsoftheSacred
Law. So that which comes before actually being something is wanting to be something.
Onecanwantsomethingbeneficialformanyyearspriortoreceivingit,andthatisoneof
the spiritual realities about which Islam teaches us. Ibn A#!$ill!h, a famous Egyptian
scholarwhodiedin1309,wroteinhisfamousbookTheWisdomSayings(al-,ikam):

Youhavenotabandonedignoranceatall
ifyouwantsomethingtotakeplaceinanymoment
otherthanwhatGodhasmanifestedinit.

AsGodisTheBenefactor,Hewillgiveonethebenefitthatoneseekswhenone
is ready for it. In respect of the opening example that was given, for some converts it
takes years before they finally abandon certain negative tendencies. They go from
feelingguiltyforfailingpost-conversion,tobeingangryatGodforaskingthemnottodo
something that they are inclined to do, to asking God to remove the desire for it from
their life, to not doing it with great struggle, to finally being granted freedom from this
particularpersonalfailingbyGodsgrace.Thisprocessisessentialforspiritualgrowth.
One of the deepest realities that all must face is that most human beings are
addicted to the desires that spring forth from within. Everyone has unique struggles in
this respect, for desires are diverse and complex, yet all rebel on some level when the
Lawgiver (al-,!kim) commands them to something for which they do not feel an
inclination,orprohibitsthemfromsomethingtheydesiredeeply.
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TheSealoftheProphets(khatmal-anbiy!()said,Noneofyoutrulybelievesuntil
their inclination is in accordance with what I have brought. There are many Prophetic
sayingsthatbeginnoneofyoutrulybelieves,andtheMuslimscholars($ulam!()state
thatthisreferstotheperfectionoffaith,nottofaith(#m!n)ingeneral.Thesestatements
representgoalstobeattainedoveralifetimeofstrivingtoknowandpleaseGod,soone
shouldnotlosehopesimplybecauseonedeeplywantssomethingthatfallsoutsidethe
boundariesofpermissibilityintheSacredLaw.Inthefuture,ifGodsodecrees,onewill
lovethatwhichtheProphetloved.Ifonefindsthatlovemissingfromtheirheart,thenat
theveryleastonecanaskGodforit,evenifonehasnoideahowtoreachthatblessed
state.NooutwardstrugglecanpreventthehumanbeingfromaskingGoddirectlyforall
beneficialmatters.ApowerfulexampleofthistruthisfoundinthestoryofBil!l(mayGod
be well pleased with him) calling out to God while his body was laid out in the burning
sun, his hands where shackled, and his tormentors placed heavy rocks upon his chest.
Outwardly,hewascompletelyconstrained,yetinwardlyhewasfree,forHewaswiththe
One (al-A%ad). All seek freedom from the inward and outward challenges that seem to
blockaccesstoonesspiritualhopes.
No healthy human being would seek out the type of physical suffering that was
justmentioned.Yet,forsomeconverts,sufferinghasatwistedsweetness,whichisone
ofthepathologiesofourage.Removingthetasteforitcanbeachievedbutsometimesit
may take years. For example, there are some converts who purposely harm their own
bodies.Whenonefeelsoverwhelmedbythecombinedburdensofdailylifeandstriving
to be a good Muslim, one might retreat to habitual behaviors, even if one feels guilty
aboutit.Otherunhealthycopingmechanismsarealsofoundamongstconverts,although
theyareoftenashamedtoadmitthem,especiallytootherMuslims.Facingthesesortsof
challenges with honesty and wisdom does not mean that one is any less of a Muslim;
rather,overcomingthemisagreatandwonderfulstageofonesspiritualjourney,evenif
ittakessometimetoachieve.Oneofthedeepspiritualrealitiesthatconcernsallhuman
beings is that God wants to take away the pains of the heart. The inherent pain of
existence can only be extinguished by one thing turning sincerely to The Most Loving
(al-Wad'd), full of neediness and longing. In addition to this spiritual plea for help,
converts should not hesitate to rely on friends, family, and mental health professionals,
whetherMuslimornon-Muslim,tohelpthemovercomethatwhichcausesthemsadness
orpain.

I f somet hi ng happens t o you, do not say, I f onl y I had done such and such.
Rat her say, God decreed i t , and He does what He wi l l s. Ot herwi se, you wi l l open
yoursel f t o t he i nsi nuat i ons of Shay) !n.

Some converts go through an experience where they feel that their life before
IslamwaseasierthantheirlifeasaMuslim.Trialsandtribulationsmayreachthemthat
they have never experienced before, and they may become frustrated by the many
setbacksthatseemtostandinthewayoftheirnobleintentions.Allofthisisinevitable,
andtheconvertcantakesolaceinthefactthatthedifficultiesfacedbytheMessengerof
God(mayblessingsandpeacebeuponhimandhisfamily)weregreaterthananything
thatonemayfaceinthepresentera.Godisconstantlybringingaboutdifferentmattersin
everyones life, some that are pleasant and some that are challenging. In all situations,
thereisalessontobelearned.Onemaynotalwayslearnit,orevenwanttolearnit,but
eachsuccessachieved,howeversmall,willcarryoneforwardonthespiritualpath.
Ab%l-&Abb!sal-Murs",aMuslimscholarwhowasborninSpainanddiedinEgypt
in1286,oncetaughthisstudentabeautifullesson:

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There are four states of the servant, not five: blessings, trials, obedience, and disobedience. If
you are blessed, then what God requires of you is thankfulness. If you are tried, then what God
requiresofyouispatience.Ifyouareobedient,thanwhatGodrequiresofyouisthewitnessingof
His blessings upon you. If you are disobedient, then what God requires of you is asking
forgiveness.

No matter where one is, and what one is doing, one can make their next step towards
God. As one walks the path, one will inevitably forget and lose the way sometimes, but
whenoneremembers,allthatneedstobedoneistoseewhereoneisandtakethebest
possiblenextstep.Themorerightstepsthatonetakes,thequickerandsaferthejourney
willbe,andnooneisevercompletelylost.
The aforementioned Naqshband"-Mujaddid" shaykh also once said, It is not
about how far you get, it is about how far you have come. For all those who have
acceptedIslamintheirhearts,evenifyouarecurrentlydoingverylittlethatidentifiesyou
outwardlyasaMuslim,knowthatyouhavecomeagreatdistance!TheGuide(al-H!d#)
has drawn you close to Him, and your goals will be reached only through the same
Divinemercythathasalreadybeenshowntoyou.Inthatrespect,donotdespairifyour
gooddeedsarefewandyoursinsaremany,butratherlooktoTheEnricher(al-Mughn#)
who has already enriched your life beyond measure through faith. You have been
grantedtheKeytoHeaven(mift!%al-jannah),agiftbeyondcomprehension,soguardit
closely!ListenattentivelytotheMessengerofGod(mayGodsblessingsandpeacebe
uponhimandhisfamily)whenhesays,Performyourdeedsproperlyandinmoderation,
and know that ones deeds will not cause anyone of you to enter Heaven, and that the
most beloved of actions to God are the most consistent ones, even if little in amount.
Reflectonthis,andonthedepthofmeaninginhiswords,Thereisnoonewhosedeeds
willcausehissalvation.Itwassaid,Notevenyou,MessengerofGod?Hereplied,Not
evenme,unlessmyLordtakesholdofmewithmercy.

May our Lord shower us with mercy, now and forever, for He is the Most Merciful of all
thosewhoshowmercy,!m"n!

All!humma"all#$al!sayyidinaMu%ammadwa!lihiwasallim
OGod,sendYourmercyonourMasterMuhammadandonhisfamilyandgrantthempeace