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If anything is going to get me to turn on BBC One early on Eid morning, it’s Eid prayer being televised on a UK terrestrial channel for the first time in British broadcasting history. Held at Bradford Central Mosque, the groundbreaking coverage on Monday followed the entirety of the Eid prayer – starting with Qur’anic recitation, then a sermon in both English and Arabic and the congregational prayer itself, culminating in the customary eid mubarak embraces.

For Muslims like me, these scenes are part and parcel of every Eid. The keffiyeh-draped uncles sporting orange beards dyed with henna, some to emulate the Prophet Muhammad (peace be upon him) and some simply to hide their grey hairs; the children using the congregation as an assault course and scouting out the auntie who is handing out the best sweets; fancy clothes, henna-patterned palms and smiling faces; people high on both the spirituality of the just-passed holy month and probably too much sugar. This is the stuff Eid is made of, but watching it unfold on the nation’s main TV channel was a refreshing novelty – and I found it strangely affirming, as well as a little emotional, to witness.

Nadeine Asbali is the author of Veiled Threat: On Being Visibly Muslim in Britain, and a secondary school teacher in London

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Worshippers performed Eid al-Fitr prayers across the globe, marking the culmination of the Islamic fasting month of Ramadan. Several Arab countries, such as Saudi Arabia and the United Arab Emirates, celebrated the first day of Eid al-Fitr on Sunday, while other countries including Malaysia, Indonesia and Syria announced the holiday would begin on Monday 31 March

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Cyclone Alfred drives wild seas, a seagull eclipses the moon, and our Kylie performs on a trapeze: Guardian Australia looks at some of the month’s best images

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This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18, Episode 19, Episode 20, Episode 21, Episode 24, Episode 25, Episode 26, Episode 27, Episode 28, Episode 29

Transcript

For the last episode of this year’s Ramadan reflection series, I wanted to go over the summary of Surah Al-Asr, surah 103. Allah subhanahu wa ta’ala begins this surah by taking an oath on time.  

وَٱلْعَصْرِ ١ 

“(I swear) by the Time.” (Quran 103:1) 

 Time, which is the most valuable, most precious commodity that Allah subhanahu wa ta’ala has given each of us. This is because it is with this time and the effective, beneficial usage of this time that a person is able to either earn the mercy of Allah subhanahu wa ta’ala, His forgiveness, and be in Jannah for eternity. Or they can make use of this time in a dispute, destructive way and seal their fate for eternity.   

إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍ ٢ 

Surely humanity is in ˹grave˺ loss. (Quran 103:1) 

 Allah subhanahu wa ta’ala says that mankind is at a loss. And they are at a loss because they don’t know what to do with the time that has been given to them. 

  It is through this existence that Allah subhanahu wa ta’ala has given us where a person is able to fulfill the reason for their existence, which is to acknowledge the greatness of Allah subhanahu wa ta’ala. Throughout the entire Qur’an, Allah subhanahu wa ta’ala always highlights the role of the intelligence that He has given us: the role of our eyes, our ears, our tongue, and the things that allow us to understand and perceive the world. Meaning, if a person is sincere and open-hearted, open-minded, the world around them will lead to Allah subhanahu wa ta’ala. And when a person believes, they have taken the first step into making sure that their existence is beneficial and good.  

 Allah subhanahu wa ta’ala says, the people who make effective use of their time in this world are those who believe. That’s step one. When a person believes, they have sealed, inshaAllah, their space in Jannah. They have at least taken the very first step. However, a person can do more. And a person is expected to do more. Allah subhanahu wa ta’ala says, except for the ones who believe and do good.  

 So, it’s not just about believing. But that belief that is within us, which is intellectual or spiritual, must be exemplified and demonstrated through our actions, through how we live our life in this world, maintain our relationships in what we do and what we stay away from. Everything has to be driven by our internal belief. So our Iman has to lead a person, has to lead us to do good. 

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ  

“Except those who have faith, do good.” (Quran 103:3) 

 Our belief and our actions go hand in hand. It’s not sufficient for a person to just say, I am a believer. Rather, every action of theirs must always demonstrate that commitment to Allah. In other words, it’s not just about believing, but my belief driving every action that I do in my life. Whether it’s in terms of religious or even non-religious worldly things. Everything is within the ethical framework, within the mindset and world view that Allah has given us.  

 Number three, Allah says that the believers are those who are not just worried about themselves because they believe and do good. But, they remind each other and advise each other of the truth. 

And we, as human beings, are forgetful creatures. We always need a reminder. The reminder is beneficial for the believer. And the most beneficial reminders are the reminders that tell us the most critical things. And the truth, the truth of our life, the truth of our existence, the truth behind our reason for living is the best reminders. The believers are those who constantly tell each other that they are here for a purpose. This is not the end-all be-all. There is something far greater to work towards that Allah subhanahu wa ta’ala has given you and me: an innate dignity and honor that we are committed to and which prevents us from living our lives in any way that we please, in any way that our self (nafs) would want to live, or in any way that we are tempted by shaytaan and the world around us.  

وَتَوَاصَوْا۟ بِٱلْحَقِّ 

“And urge each other to the truth.” (Quran 103:3) 

 We remind each other of the truth. And reminding each other of the truth oftentimes might not be enough because people need constant reminders. But also, the fact that we live in an arena of trial. We live among people who might not have the same priorities as you and me, which is where the temptations might get very, very difficult. And it might become very difficult to continuously obey Allah subhanahu wa ta’ala. So Allah subhanahu wa ta’ala says to the believers,  

وَتَوَاصَوْا۟ بِٱلصَّبْرِ ٣ 

“And urge each other to perseverance.” (Quran 103:3) 

 They not only remind each other of the truth but they remind each other to be patient. Meaning, this world is not the end-all-be-all. That if we don’t get something in this world, Allah subhanahu wa ta’ala will reward us for it in the hereafter. If we don’t get justice in this world, then the justice of Allah subhanahu wa ta’ala is waiting to prevail on the day of judgment.  

 When we see the world around us and we see so much chaos, death, destruction, so much oppression, that we feel helpless to do what we can. In the eyes of a believer, nothing is ever hopeless. Even though we might feel that we are failing.  

 The justice for our brothers and sisters in Gaza, Sudan, and all over the world is not going to be possible in this world. We don’t lose hope because we know Allah subhanahu wa ta’ala is watching. And those who are committing these atrocities. Those who are committing these acts of oppression, Allah subhanahu wa ta’ala is waiting for them. And nobody will be able to escape the justice of Allah subhanahu wa ta’ala.  

 So, we remind each other to be patient. That is Allah subhanahu wa ta’ala‘s plan. It unfolds in a manner that He sees fit and that He knows is best.  

 May Allah subhanahu wa ta’ala give us all the ability to not just be believers, but to be true believers where all of our actions are embodied with that belief, where we are always there for each other as individuals, as families, as communities, that we are constantly reminding each other of the truth, and we are constantly reminding each other to be patient. May Allah subhanahu wa ta’ala guide, bless and protect us all.  

والله أعلم وبالله التوفيق 

The post IOK Ramadan 2025: Four Steps | Sh Zaid Khan appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18, Episode 19, Episode 20, Episode 21, Episode 24, Episode 25, Episode 26, Episode 27, Episode 28,

Transcript

In this episode, I wanted to share some reflections on the second verse of Surah Al-Mulk where Allah subhanahu wa ta’ala says the following:   

ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ ٢ 

˹He is the One˺ Who created death and life in order to test which of you is best in deeds. And He is the Almighty, All-Forgiving. (Quran 67:2) 

Meaning, Allah subhanahu wa ta’ala is the one who has created death and life so you may be tested as to who does the best of actions and He is the Almighty and All-Forgiving. In this ayah, Allah subhanahu wa ta’ala very simply and clearly lays out the purpose of our existence, which is to earn His mercy, His appreciation, and His love through our actions. Thus, our actions are to be the most beautiful actions that we can do.    

Note that Allah subhanahu wa ta’ala did not say “the one who does the most deeds”, “the one who does the grandest of deeds”, or “the one who spends the most money” because to earn the mercy of Allah is easy. Allah is always waiting to forgive His servants. Allah’s mercy does not discriminate, it even goes to the people that who do not believe in Him in this world. People who reject His very existence are still able to breathe, eat, and drink because Allah’s mercy is for all in this world.  

Now what would be beautiful or what would be defined as the most beautiful of actions? How can we think about this? The Prophet ﷺ was asked by Jibreel, peace and blessings be upon him, the definition of ihsaan and the Prophet ﷺ replied and defined ihsaan as worshipping Allah as if you can see Allah. But if you cannot see Him then you should know that He is seeing you.   

This particular definition speaks to human psychology of how we immediately tailor fit our actions and how we are very much aware of the fact of what we are doing when we know we are being observed. For example, if a person is in a room where he might be taking an exam and they know they are being observed or when doing a task and they know a supervisor is observing them, then they will ensure that they don’t do anything in a wrong way. They will ensure that they are doing it as well as possible because that is the power of being observed.  

Allah subhanahu wa ta’ala is always watching us. And for us to worship Allah should be with the mindset as if we are also witnessing Allah subhanahu wa ta’ala, even though that’s not a possibility in this world; and inshaAllah it will be a possibility in Jannah. 

But when we know Allah subhanahu wa ta’ala is watching us, this should immediately have the effect of us elevating our level of worship, of us elevating everything that we do to the best of our ability. It’s not about quantity, but about quality. It’s not about fitting into our daily routines as many things as we can but doing one or two things beyond our base obligations that will allow us to make the most of it. When the month of Ramadan is concluded, and we have alhamdulillah fasted many days and stood for taraweeh many nights. And when the month of Ramadan is over, the biggest question that everyone has is how can I try to capture some of the beauty of the month of Ramadan in my day-to-day routine? 

 Ramadan is no doubt a very special month in which we are able to do so much in so little of a time with little energy. Yet, Allah subhanahu wa ta’ala does not expect us to keep ourselves at that level throughout the entire year. However, what we can do is choose one or two things that we can do consistently and as well as possible beyond our base obligations. And this is something that we can try to incorporate into our daily lives. Allah subhanahu wa ta’ala wants our best effort. Our best effort is going to be what we present to Allah subhanahu wa ta’ala on the Day of Judgment when we are petitioning for his mercy and forgiveness. 

 Imagine standing in front of Allah subhanahu wa ta’ala and presenting your effort that you know you had put your all into it, or something that you had really, really dedicated yourself to. Compare that to an act of worship that may not have your best effort, that may have been just done half-aware or not with your best effort, not as well as you could have made it. Which would you feel more comfortable presenting to Allah subhanahu wa ta’ala? Allah subhanahu wa ta’ala tells us very plainly that your purpose of life is to do the best of deeds, and the best of deeds are the ones that you do as perfectly as possible.  

 May Allah subhanahu wa ta’ala guide us, protect us, give us knowledge that benefits us, and give us the ability to do all that we can, as best as we can, so that we are not ashamed to present them in front of Allah subhanahu wa ta’ala on the Day of Judgment. May Allah subhanahu wa ta’ala guide, bless and protect us all. Assalamualaikum warahmatullahi wabarakatuh. 

والله أعلم وبالله التوفيق

The post IOK Ramadan 2025: Do Your Best | Sh Zaid Khan appeared first on MuslimMatters.org.

A man once asked Abu Hurairah , “What is taqwa?” He asked, “Have you taken a path with thorns?” When the man said yes, he asked, “So what did you do?” The man replied, “When I saw a thorn, I moved away, orcrossed over it, or avoided it.” Abu Hurairah replied, “That is Taqwa.”1

Self control and restraint when no one is watching is at the core of taqwa. A quick look at contemporary culture and discourse shows self-restraint to be a highly sought-after trait. The admiration of the discipline of athletes, particularly Muslim ones (Khabib and co.), the glorification of the “hustle” of entrepreneurs and business giants, the lineup of motivational speakers and entire sections of bookstores dedicated to self-help, all exemplify the existent urge to attain mastery over oneself in one aspect of life or another. Even with the current age pushing the boundaries of freedom and self-expression further, the need to limit oneself from falling into vanity persists. While people seek various means to attain it, Allah has blessed us with a month that embodies restraint and purifies us from all vices, as He has stated,

“O you who have believed, fasting has been prescribed for you as it was prescribed for those before you (so) that you may attain Taqwa.” [Surah Al-Baqarah: 2;183]

The beauty of the month of Ramadan is that it provides both a generic and personal path towards restraint and piety; it shows people their potential and lays down a blueprint to follow to achieve greater control over the self. Pivoting back to the aforementioned motivational gurus and self-help literature, the fundamental flaw of both is that their content is either too generic to offer unique insights or too specific to feasibly map onto every person who seeks them for guidance.

The beauty of Ramadan lies in the fact that trends accompanying it (such as increase in voluntary prayers, supplications and forbearance, and eschewing of vices such as vain and foul speech) provide a substantive generic benefit to ones engaging in them in the form of multiplied rewards, while also revealing to each individual the areas they can very realistically improve themselves in.

“The beauty of the month of Ramadan is that it provides both a generic and personal path towards restraint and piety.” [PC: Moslem Danesh (unsplash)]

To elucidate using a personal anecdote: every day, I would walk from my office to my residence, a journey of little over 20 minutes, while doing nothing. During Ramadan, with the aim of finishing the Quran during the month, I would read it during the walk and would finish nearly half a juz’ during it. Hence, over 20 minutes from my day that could be infused with worship were not being utilised and were brought to my attention. This “method” can very easily be mapped onto each person’s day and experience to find areas to improve in, whether it be time being under-utilised or areas of behaviour to be worked on.

The virtue of this restraint is magnified to the highest degree as the honing of the self undertaken during Ramadan is done for the ultimate cause, the very purpose of creation: to worship and submit to Allah and seek His pleasure. It directs towards the attaining of an extremely worthy trait in the path of the noblest of aims; one disciplines themselves not for material gains but for an achievement described as fawzan adheema, a great victory. Orienting willpower towards the true purpose of our existence also aids in setting priorities straight, since attaining rewards in the Hereafter often comes with shedding worldly desires and gains. It reiterates the importance of the next life and the insignificance of this one, and purifies the soul by giving spiritual accomplishment priority over its material counterpart. In a culture geared towards extracting maximum material benefit out of things, a month emphasising the spiritual becomes an obstacle that puts one at a worldly disadvantage. Commitment to observe Ramadan then serves as a reminder to shed one’s hawa in pursuit of rewards that may not immediately bear fruit; to rise above the need for instant gratification for – as the Quran describes – a more fruitful and lasting transaction that will never perish.2

Finally, as the training weights of Ramadan come off, the celebration that is Eid ul-Fitr does not lift the restrictions to make way for excess and extravagance, but exhorts towards sacrifice and praising Allah with zakat al-fitr and reciting of the takbir; it further emphasizes on being mindful of the ultimate purpose, even in celebration. Ramadan is an exercise in restraint, the ultimate self-help guide for the loftiest goal. The path to eternal doom in the Hereafter is littered with desires, and it is through perfecting khair az-zaad, the best provision for the journey of life that one safeguards oneself from that fate. The month of Ramadan provides the perfect conditions for stitching the garment that will shield one from the allure of desires, the garment of Taqwa – that is best.3

 

Related:

– Before You Seek Answers, Seek Him First: A Muslim Chaplain’s Ramadan Reflection

– Why We Fast: The Theological Danger Of Awkward Apologetics

 

1    Ad-Durr al-Mansur2    Surah Faatir, 35:293    Surah A’raaf, 7:26

The post At The Close Of Ramadan, Reflecting On This Sojourn Of Restraint And Spiritual Self-Help appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18, Episode 19, Episode 20, Episode 21, Episode 24, Episode 25, Episode 26, Episode 27

Transcript

All thanks and praise are due to Allah subhanahu wa ta’ala and may His peace and blessings be upon His last and final Messenger ﷺ, his family, his companions, and those who follow them until the end of times.  

In this episode, I want to talk about Allah subhanahu wa ta’ala highlighting the selflessness of the Ansar, the residents of Madinah. In Surah Al-Hashar, verses number 7, 8, and 9. Allah subhanahu wa ta’ala talks about the authority He had given the Prophet ﷺ to distribute the spoils of war among the Muhajireen, those who had migrated from Makkah to Madinah. This was primarily so that they would be lifted to a state of independence because they had sacrificed everything for the sake of Allah subhanahu wa ta’ala when they had immigrated to Madinah. Yet, Allah subhanahu wa ta’ala, while talking about the sacrifices of the Muhajireen and how they did so for the sake of Allah subhanahu wa ta’ala, highlights the Ansar and how selfless they were in giving preference to their Muhajireen brethren. Allah subhanahu wa ta’ala says: 

وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلْإِيمَـٰنَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِى صُدُورِهِمْ حَاجَةًۭ مِّمَّآ أُوتُوا۟ وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌۭ ۚ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٩ 

As for those who had settled in the city and ˹embraced˺ the faith before ˹the arrival of˺ the emigrants, they love whoever immigrates to them, never having a desire in their hearts for whatever ˹of the gains˺ is given to the emigrants. They give ˹the emigrants˺ preference over themselves even though they may be in need. And whoever is saved from the selfishness of their own souls, it is they who are ˹truly˺ successful. (Quran 59:9) 

Meaning, the ones who were already residing in Madinah and had accepted Islam before the Prophet ﷺ and the sahabah had immigrated to Madinah, they love their Muhajireen brethren and they don’t want what their muhajireen brethren are given by Allah subhanahu wa ta’ala. They don’t covet that. They prefer them over themselves even if they are in need themselves. 

 In other words, the Ansar are selfless to the point that, even if they are in need, they recognize the greater need of their Muhajireen brethren. And this is an instructive moment for us. When it comes to a selfless, healthy functioning society, Allah subhanahu wa ta’ala reminds us that the way it will be functioning in a healthy manner is if every person not only gives their due rights to each other, but also prefers others to themselves. Allah subhanahu wa ta’ala reminds us in verse 7 of Surah Al-Hashr that Allah subhanahu wa ta’ala, had given authority to the Prophet ﷺ to distribute wealth as he saw fit so that the wealth would not accumulate within only a certain group of people. This is so that the wealth would be spread within the community. 

 One of the benefits of sadaqah is that Allah subhanahu wa ta’ala has given us the mechanism that allows us to give and prevents hoarding among ourselves. In other words, this idea of accumulation that we constantly try to earn, gather, and have as much as possible for ourselves and less for others, this is worked against by a person giving away and by a person preferring others to themselves. When a person can put somebody else’s needs in front of themselves, that’s when a person gets the mercy of Allah subhanahu wa ta’ala.  

 This is something that we all do naturally throughout our lives. Parents sacrifice for their children. The elder siblings might sacrifice for their younger siblings and so on and so forth. However, it’s very easy to prefer others to yourself when you have a connection with them, when you have blood ties with them, when they owe you a favor, when you have a relationship with them, or when you can benefit from them by you sacrificing for them. It’s very easy to do.  

 However, when a person has no connection with someone else, and the only thing that might bind them together are the bonds of Iman, that’s when a person is truly tested. This accumulated wealth that Allah subhanahu wa ta’ala has given you and me, how much of it are we willing to sacrifice it for others? These are people who, we don’t know, who we may never meet, and who can absolutely be of no benefit to us, perhaps other than their du’as. We’re not going to get anything from them other than their du’as. But are we willing to sacrifice what we might achieve in terms of comfort for the sake of others? Because if we do so, we are following the example of the Ansar. We are following the example of the people who preferred others even though they were in need. And Allah subhanahu wa ta’ala highlighted them in the Qur’an.  

 May Allah subhanahu wa ta’ala guide, bless, protect us, and give us the ability to be selfless in everything that we have, so that Allah subhanahu wa ta’ala can have mercy upon us on the Day of Judgment. 

والله أعلم وبالله التوفيق  

The post IOK Ramadan 2025: Giving Preference to Others | Sh Zaid Khan appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18, Episode 19, Episode 20, Episode 21, Episode 24, Episode 25, Episode 26

Transcript

In this episode, I wanted to briefly reflect on the three groups that Allah subhanahu wa ta’ala mentions in Surah Al-Waqihah. In Surah Al-Waqihah, Allah subhanahu wa ta’ala divides humanity into three groups. On the Day of Judgment, there will be only three groups to be a part of. Allah subhanahu wa ta’ala talks about the people of the right. He says the people of the right. 

فَأَصْحَـٰبُ ٱلْمَيْمَنَةِ مَآ أَصْحَـٰبُ ٱلْمَيْمَنَةِ ٨ 

The people of the right, how ˹blessed˺ will they be; (Quran 56:8). 

In other words, what else can be said about the people of the right? This is a designation for the people who will be granted entry into Jannah. May Allah subhanahu wa ta’ala make us from amongst them. They are called the “people of the right”. According to the majority of the scholars, these people will receive their book of deeds in their right hand. Other narrations mention that, perhaps, they were created from the right side of Adam عليه السلام. Allah subhanahu wa ta’ala knows best.  

Allah subhanahu wa ta’ala says that the second group are the people of the left. 

وَأَصْحَـٰبُ ٱلْمَشْـَٔمَةِ مَآ أَصْحَـٰبُ ٱلْمَشْـَٔمَةِ ٩ 

The people of the left, how ˹miserable˺ will they be; (Quran 56:9) 

As for the people of the left, what can be said about the people of the left? And these are the people who will receive their book of deeds in their left hand. According to some narrations, perhaps they were created from the left side of Adam عليه السلام. May Allah subhanahu wa ta’ala protect us from being amongst them. These are the people of the hellfire.  

And Allah subhanahu wa ta’ala mentions a third group: 

وَٱلسَّـٰبِقُونَ ٱلسَّـٰبِقُونَ ١٠ 

And the foremost ˹in faith˺ will be the foremost ˹in Paradise˺. (Quran 56:10) 

These are the forerunners. What could be said about the forerunners? These are the people who Allah calls أُولَٰئِكَ الْمُقَرَّبُونَ. These are the people who are close to Allah subhanahu wa ta’ala.  

So, I wanted to reflect on these three groups, but highlighting the fact that Allah subhanahu wa ta’ala has given us more opportunity to be part of the people of Jannah. 

If you think about the three groups, two of them are part of the people of Jannah and one group is for the fire. In other words, there doesn’t need to be a forerunner group for the people of the fire because if a person is part of the people of the left, then they are already doomed for eternity. There is no reason for them to have another group or subgroup within that.  

But Allah subhanahu wa ta’ala has given us ample opportunity to be part of the people of Jannah, the people of the right. The people who will receive their book of deeds in their right hand-are going to be the majority of the people of Jannah. These can range from any person, at any time, at any place, part of any ummah, of any prophet, from the time of Adam عليه السلام until the last person, until the Day of Judgment, and at any level of good deeds. A person can become part of this very, very special group of people.  

But even within this group of people, Allah subhanahu wa ta’ala highlights the muqarrabun (الْمُقَرَّبُونَ), the sabiqun (ٱلسَّـٰبِقُونَ), the ones who are the forerunners. And who are these individuals? The commentators say that these are the prophets, the true conviction believers, the martyrs, and the ones who are truthful, the siddiqeen. And Allah subhanahu wa ta’ala calls them as sabiqun because they always went beyond what was obligated. They went beyond what was expected them from Allah subhanahu wa ta’ala. And they were always at the forefront of going towards Allah subhanahu wa ta’ala. They competed with each other in getting closer to Allah subhanahu wa ta’ala.  

We find this within the stories of the companions رضي الله تعالى عنهم, whereby they would compete with each other in trying to do as much good as possible. And this speaks to the mindset that we are supposed to ideally have, within our communities. We should create a culture of virtue, a culture where people are encouraged to do good, are encouraged to improve themselves, and grow closer to Allah subhanahu wa ta’ala. Allah subhanahu wa ta’ala calls these people muqarrabun. They will be close to Allah subhanahu wa ta’ala on the day of judgment. So, the question that we have to ask ourselves is, what group will I be in on the Day of Judgment? 

Of course, Allah knows best. But, taking a step back, analyzing our actions, our purpose and direction and trajectory of life, where do we see ourselves headed? Which group are we likely to be a part of? Of course, Allah subhanahu wa ta’ala can have mercy upon us, absolutely forgive us of our sins, and make us part of the people of the right, the people of Jannah. But, what group, what are we doing in order to earn that mercy from Allah subhanahu wa ta’ala? That if we want to petition for the mercy of Allah subhanahu wa ta’ala on the day of judgment, what am I and you doing in order to build a case that we can present to Allah that, “Oh Allah, I am in need and in deserving of your mercy. That I wish to be the people of Jannah. And I did as much as possible in order to be from the people of Jannah. That I wish to be the people of Jannah. And I did as much as possible in order to be from the people of Jannah.” 

So, in this Ramadan, every Ramadan, and of course, every day, we are supposed to constantly think back: what group am I working towards? Which group do I want to be a part of on the Day of Judgment? May Allah subhanahu wa ta’ala make us from amongst the people of Jannah, allow us to do the deeds that will get us to Jannah, allow us to do the deeds that will attract the mercy of Allah subhanahu wa ta’ala upon us on the day of judgment. May Allah subhanahu wa ta’ala guide, bless, and protect us all.  

والله أعلم وبالله التوفيق  

 

The post IOK Ramadan 2025: Which Group Are We In? | Sh Zaid Khan appeared first on MuslimMatters.org.

As the sun rises over Gaza, it does not bring warmth—it casts light upon a broken land, where minarets have crumbled and streets are paved with dust and blood. The call to Fajr is no longer carried by the towering speakers of grand mosques, but by a lone muezzin who stands atop a pile of rubble, his voice trembling yet unwavering. This is Ramadan in Gaza.

Where the world celebrates the holy month with abundant feasts and tranquil prayers, the people of Gaza endure hunger, not by choice, but by siege. They fast, not knowing whether they will see another sunset. They pray amidst ruins, their whispers of supplication rising alongside the smoke of burning homes.

The Fast of the Starving, the Feast of the Forgetful

Ramadan is meant to teach patience, gratitude, and sacrifice. But sacrifice here is not voluntary—it is imposed. A mother prepares iftar for her children, knowing that tonight’s meal might be their last. A father stands in line for a bag of flour, his pride shattered but his faith intact. A young boy, too hungry to sleep, clutches the Qur’an—not for study, but for solace.

There is no excess here. No tables overflowing with delicacies. No debates over which dessert to serve. The people of Gaza break their fast with what little remains: a crust of bread, a sip of water—if they are fortunate.

Meanwhile, in cities untouched by war, some deliberately turn away from fasting, citing inconvenience. In palaces of comfort, where food is wasted and air-conditioned mosques stand half-empty, the essence of Ramadan is fading.

The poor man in Gaza, with nothing but hunger and faith, stands richer before Allah than the wealthy who abandon devotion in the name of modernity.

The Last Days of Ramadan: Where Is the Muslim Ummah?

Safe drinking water: a luxury. [PC: Emad el Byed (unsplash)]

As the last days of Ramadan unfold, Muslims worldwide rush to complete their recitations of the Qur’an, give their Zakat, and seek Laylatul Qadr—a night that is “better than a thousand months.” Yet, for Gaza, every night has felt like Qadr—not in blessings, but in trials.

Where are the voices that should be raised in protest? Where are the hands that should be extended in charity? While we seek Allah’s Mercy in these final nights, have we shown mercy to those who need it the most?

The Prophet Muhammad (ﷺ) said, “The most beloved people to Allah are those who are most beneficial to people.” [Hadith, Al-Mu’jam Al-Awsat]

What have we done for the people of Gaza in this blessed month? Have we merely watched their suffering through our screens and moved on, or have we translated our faith into action?

A Call to the Muslim World

Gaza’s Ramadan is a mirror held before the entire Muslim world, forcing us to ask: What has comfort done to our faith? Have we become so accustomed to ease that we no longer recognize the meaning of sacrifice? Have we forgotten that fasting is not just about abstaining from food, but also about standing in solidarity with those who have nothing? As we gather for our final suhoor and iftar, we must remember that in Gaza, there is no guarantee of another meal—or another breath.

To the scholars, the intellectuals, the policymakers: this is no longer just about geopolitics. This is about humanity. This is about faith in its rawest, most powerful form. It is about a people who have lost everything yet still whisper Alhamdulillah. If there is any lesson to be drawn from Gaza this Ramadan, it is this: The strongest faith is not found in grand mosques or elaborate rituals, but in the heart of the starving man who still lifts his hands in prayer.

Before the Moon of Eid Rises, Let Us Act

As we enter the final days of Ramadan—days of mercy, forgiveness, and salvation—we must ask ourselves: Where is our mercy? Where is our action? We seek Laylatul Qadr, the night better than a thousand months, but will we ignore the cries of those who have lived a thousand nights of suffering?

Ramadan is not just about personal piety—it is about ummah, about unity, and about standing for justice. If our fasting does not move us to act, if our prayers do not translate into action, then we must ask: Have we truly fasted at all? Gaza does not need our tears—it needs our voices, our efforts, and our unwavering demand for justice. Before the moon of Eid rises, let us ensure that our brothers and sisters in Gaza are not forgotten.

 

Related:

– We Are Not Numbers x MuslimMatters – Ramadan While Under Attack In Gaza

– Podcast: Gaza’s Strength, Our Weakness | Shaykha Zaynab Ansari

The post The Last Nights Of Ramadan in Gaza: Starvation, Supplication, And Survival appeared first on MuslimMatters.org.

Palestinians have been pushed beyond the brink of survival.