As the Gregorian New Year arrives, it becomes customary for individuals to reflect on the past year and anticipate the future. However, this practice should not overshadow the significance of the Islamic calendar, which holds a unique and divinely ordained importance for Muslims. The Gregorian calendar, introduced in the 16th century by Pope Gregory XIII as a reform of the Julian calendar, reflects changes influenced by political and social shifts rather than immutable truths. In contrast, the Islamic calendar, based on the lunar system, is sanctified by Allah (Quran, 9:36). This comparison serves as a reminder to Muslims to preserve and value their identity, part of which lies in adhering to the Hijri calendar, much like other civilisations such as the Chinese hold steadfastly to their own calendar.
In the Western World, many of us align our resolutions with the Gregorian year, focusing on striving for success. Whether one is a businessman, an engineer, a student, or a parent, success remains a universal aspiration. We set fitness goals to enhance our physical health, financial goals to achieve stability, and material goals to acquire desired possessions. While these ambitions are not inherently wrong and can be beneficial, they also reveal our priorities. However, success is not merely measured in worldly terms but is deeply connected to spiritual fulfilment and alignment with our purpose.
Allah states in the Qur'an: "I did not create the jinn and mankind except to worship Me" (Quran, 51:56). This verse defines our ultimate purpose, yet it is often absent in our goals. How often do we assess our acts of worship, such as the amount of charity we give, the consistency of our prayers, or our attendance at the masjid? For many of us, these acts can be counted on our fingers. Even if they are abundant, there is always room for improvement. The Prophet ﷺ emphasised continuous self-improvement when he said: "One whose two days are the equal is a defeated person/foolish"1.
In matters of the worldly life, we often look at those who have more than us, fostering envy or dissatisfaction. Yet the Prophet ﷺ advised the opposite: to look at those with less in worldly matters and at those with more in matters of religion2. This shift in perspective helps realign our priorities and fosters gratitude and spiritual growth.
This reflection is not intended to induce guilt or place blame but to encourage introspection. Where is Allah in our list of priorities, and how can we improve this? Practical goals could include memorising parts of the Quran, revisiting its translation, or simply dedicating time to its recitation. A single page of the Quran—such as Surah Al-Fatiha or Surah Al-Falaq and Surah An-Nas—takes perhaps a minute to read, yet many of us neglect even this. Similarly, while we claim to love the Prophet ﷺ, how many of his ﷺ sayings have we memorised? How well do we know his characteristics and his life? His teachings are a boundless ocean of wisdom, offering guidance in every aspect of life. Simply learning about these teachings and sayings, will allow for these to be at the forefront of our minds when making decisions. Bedam Shah Warsi says: “My beloved, your image remains constantly in my eyes. Come, inhabit my heart, for I have longed for ages”.3
Istighfar (Repentence)
Our teacher taught us this parable: When a shaykh was asked about the best time to engage in istighfar, he answered, “Before you die.” The questioner responded “O Shaykh, we do not know when we will die, it can happen at any moment.’ The Shaykh wisely advised, “Then engage in istighfar at every moment.”
A story about Imam Ahmad ibn Hanbal illustrates the profound impact of istighfar. While traveling, Imam Ahmad sought rest at a masjid but was turned away by its caretaker. He later found refuge at a baker’s shop, where he observed the baker constantly engaging in istighfar while working. Curious, Imam Ahmad inquired about the results of such constant remembrance. The baker revealed that all his supplications were accepted except one: to meet the great scholar Imam Ahmad ibn Hanbal. Imam Ahmad, moved by the answer revealed his identity to the baker, demonstrating the blessings of istighfar in drawing Allah's mercy and fulfilling one’s aspirations4.
Repentance is further exemplified in the life of Bishr al-Hafi. A contemporary of Imam Ahmed ibn Hanbal, in fact Imam Ahmed narrated hadith from Bishr al-Hafi, prior to the latter resorting to seclusion. However, the great pious saint Bishr al-Hafi did not always live as a Sufi and Muhaddith. Preceding this stage of his life, he was a drunkard. While crossing the road, he noticed a piece of paper on the ground. He picked this up, realising it read Bismillah al-Rahman al-Rahim, and then wiped off any dust and dirt off the paper. He bought a perfume so that the paper will emit a fragrant scent. That very night in his dreams, he heard a voice saying ‘You have lifted Our Name and perfumed it, We shall elevate your name in this world and the next’. Bishr in this state of repentance was barefoot (Hafi) and remained barefoot for the rest of his life, such that he remains known to this day as Bishr al-Hafi, taking precedence over his actual name – Bishr bin al-Harith5. The status of Bishr al-Hafi was elevated to such an extent, that it is said attended his funeral prayer was a means for salvation for those attending6. Iqbal says: “Limitless is Our bounty but asking for it - none. Who do we show the way? On the seekers path – none.7”
Another area of reflection, as taught to us by our teachers, is the distinction between tilawat al-Quran (recitation of the Quran) and ziyarat al-Quran (seeing its message). While tilawat involves reading its verses, ziyarat reflects embodying its teachings in one’s life. The Prophet’s character ﷺ was described as the Quran8. Thus, the Ziyarat of the entire Quran is seen in the Prophet peace be upon him. Tilawat al-Quran involves reciting Surah Tawba, the Ziyarat of Surah Tawba is evident in the life of Bishr al-Hafi. Non-Muslims do not recite the Quran, but they do Ziyarat al-Quran in whatever they see in our actions. The question remains: do our actions truly represent the Quran? Are we worthy of being called Muslims? Iqbal says: All of you drink the wine of bodily indulgence, lead lives of ease without strife. You dare to call yourselves Muslims? Is this the Mussalmans way of life?9
A new year is not defined by the passage of time alone but by the transformation we bring to it. If each year remains indistinguishable from the last, then nothing truly changes—it is merely another cycle on the calendar. For a year to become "new," it must be infused with purpose, growth, and renewed determination. This requires a conscious effort to breathe life into our days through meaningful actions, elevated goals, and a sincere commitment to align our priorities and goals with the higher purpose for which we were created.
Al-Asbahani, Abu Nu’aym, Hilya al-Awliya wa Tabaqat al-Asfiya. vol 8. - من استوى يوماه فهو مغبون.
Sahih Muslim, Hadith no. 2953. انْظُرُوا إِلَى مَنْ أَسْفَلَ مِنْكُمْ وَلاَ تَنْظُرُوا إِلَى مَنْ هُوَ فَوْقَكُمْ فَهُوَ أَجْدَرُ أَنْ لاَ تَزْدَرُوا نِعْمَةَ اللَّهِ
ہر دم خیالِ جاناں آنکھوں کے روبرو ہے
دل میں میرے سما جا ، مدت سے آرزو ہے
I was unable to find a source for this story but it is often narrated by scholars, and the lesson remains.
ہم تو مائل بہ کرم ہیں، کوئی سائل ہی نہیں
راہ دِکھلائیں کسے، رہروِ منزل ہی نہیں
Al-Asbahani, Abu Nu'aym, Hilya al-Awliya wa Tabaqat al-Asfiya. vol 8,
AI-Khatib al-Baghdadi, Ta'rikh, vol 7.
Sahih Muslim, Hadith 746. فَإِنَّ خُلُقَ نَبِيِّ اللَّهِ صلى الله عليه وسلم كَانَ الْقُرْآنَ
ہر کوئی مستِ مئے ذوقِ تن آسانی ہے
تم مسلماں ہو! یہ اندازِ مسلمانی ہے!
Teachers is referring to Allama Syed Husaini Ashraf