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Constructing Your Personal Arafah Dua List I Sh. Muhammad Alshareef & Sh. Yahya Ibrahim

Muslim Matters - 29 May, 2025 - 13:47

Talha raḍyAllāhu 'anhu (may Allāh be pleased with him) reports that Allah’s Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said,

“Apart from the day of the Battle of Badr there is no day on which the Shaytaan is seen to be more humiliated, more rejected, more depressed and more infuriated, than on the day of  Arafah.” [Mishkat]

All of this is only because of his beholding of the abundance of descending mercy (on that day) and Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Forgiveness of the great sins of His servants.

Aisha raḍyAllāhu 'anha (may Allāh be pleased with her), reported also that Allah’s Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said,

“There is no day in which Allah sets free more  souls from the fire of hell than on the day of Arafah.” [Muslim]

Allah’s Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is also reported to have said,

“The best supplication is the one on the day of Arafah.”

 

Dear Hajji… if Allah subḥānahu wa ta'āla (glorified and exalted be He) offered you anything you wanted, and Allah subḥānahu wa ta'āla (glorified and exalted be He) PROMISED to respond, what would you ask for?

In Hajj, you will have so much time to make dua’, especially when at Mount Arafah. You will have so much time to ask for whatever you want. The gates will be wide open … so what do you want?

I’ve seen people prepare their clothes, their money, their passports…every material thing, but when they reach the holy sites, at the blessed times … they go to sleep! Unprepared, not knowing what to say or ask for.  I usually wake them up and whisper to them, “Please make dua’ for me.”

InshaAllah, this will not be your story and your example. Today, inshaAllah, you are going to prepare a HUGE list of things that you are going to make dua’ for.  I can’t tell you what a difference it will make when you come to Arafah KNOWING everything that you want to make dua’ for!

The best dua’ you can make in your life is the dua’ at Arafah! Now, let’s get ready for it!

USE A PEN & PAPER or TYPE IT OUT & PRINT (Mobiles have too many distractions and batteries run out. Keep this paper for the rest of your life and make it a memory to last a lifetime).

You are going to sit down and write and write and write what you want to ask Allah subḥānahu wa ta'āla (glorified and exalted be He) for!

Dua Categories to fill in:

– Regarding my EMAN, what would I ask for?

– Regarding my HEALTH and ENERGY, what would I ask for?

– Regarding my HEREAFTER, what would I ask for?

– Regarding my FAMILY, what would I ask for?

– Regarding my FINANCES, what would I ask for?

– Regarding my EMOTIONAL HEALTH, what would I ask for?

– Regarding my SPOUSE, what would I ask for?

– Regarding my CHILDREN and even those not yet born to me, what would I ask for?

– Regarding my CAREER OR BUSINESS, what would I ask for?

– Regarding my SOCIAL LIFE, what would I ask for?

– Regarding my EDUCATION (Islamic or secular), what would I ask for?

– Regarding my COMMUNITY and UMMAH, what would I ask for?

– Regarding the LEGACY that I’ll leave behind after I die, what would I ask for?

 

Step 1: Before you set off for Hajj (and especially before the day of Arafah arrives), with the above slices of life to get your creative juices flowing, write down on neat and beautiful paper everything that you want to make dua’ for! Make a draft and rewrite. Use English, Somali, Urdu, or even Martian if that is more meaningful to you!

Step 2: If you typed it out, print out this list on special paper and keep it handy.

Throughout the coming days leading to Hajj, if you remember anything else that you want to make dua’ for, include it on the list.  (Once you clear your mind, new ideas will take their place).

Step 3: Get familiar with the list you made, read it often, and take it with you for Hajj. When you are in Tawaf, or during Hajj, and especially on Arafah day, pull it out, raise your hands to Allah subḥānahu wa ta'āla (glorified and exalted be He), and ask your Creator from the bottom of your sincere heart!

 

Here is an example of my dua’ for my children (you’re welcome to copy some of it, inshaAllah)

Dua’ for my Children

O Allah, I beg you with Your Blessed Names as the One and Only, the Most Relied upon. I call out to You by Your Greatest Name – the Eternally Living, the Sustainer of All, to bless my children with Taqwa and fear of You ya Allah.

Ya Allah, increase their life span and bless their health, strengthen them with obedience and worship of You.

Ya Allah, help me raise up the young, strengthen the weak, and cure the unwell.

Ya Allah, strengthen their bodies, tune their hearing, sharpen their sight, clear their confusion, mend their wounds, and make them whole.

Ya Allah, with Your Mercy protect them from illness, sin, mistakes, errors and misguidance.

O Allah, cause them to obey and love me and their mother, without rebellion, sin, error, or disrespectfulness.

Ya Allah, help me raise them well with high akhlaq and firm ethics of righteousness that blesses them and me in this life and the next.

Ya Allah, I entrust to You my future progeny, for no trust is lost with You. I entrust You with clearing them of impediments, ailments, and immorality and allowing them to maintain Islam and Tawheed of You alone for generations to come after I am long departed.

Ya Allah, I trust in You to guard them from evil that spreads by night, or envious eyes sharpened by the light of day, and from the jealousy of hateful, untrue friends.

Ya Allah, protect my children from all sides, above and beneath, right and left, front and back.

Ya Allah, let my children be a reason for honour and a righteous source of my pride. Let them be loved by those who love You and turn their hearts to my children.

Ya Allah, bless my children with a good share in this Dunya, in Knowledge that leads to You, in Your obedience, in character and love.

My Allah elevate my children’s status amongst others and grant them successful positions that bring happiness, piety, and wealth.

Ya Allah, bless them with purity, charity, mercy, helpfulness, and knowledge of You that they share with others.

Ya Allah, protect my children from humiliation and dishonour. Bring them joy that will make me happy.

Ya Allah, bless them with a hard work ethic and academic excellence. Bless them with careers that will be of use to our ummah and their future families.

Ya Allah, bless their hearing, sight, and other blessings of health, intelligence, and character.

Ya Allah, let my children and those entrusted to me in responsibility be proof for me on the Day of Judgement, Ameen

I send the most complete prayers of peace and salutations upon my Prophet Muhammed ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), his family, and companions.

Ya Allah, we seek Your forgiveness as a family for all the times we spoke when we should have listened; became angry instead of patient, and acted when we should have waited.

Ya Allah, I seek Your Forgiveness for indifference when I should have encouraged, criticized when I should have educated, and reprimanded when I should have forgiven.

Ya Allah, forgive those who wrong us and let my prayer for them be light for me and protection from them.

I take refuge in the perfect words of Allah subḥānahu wa ta'āla (glorified and exalted be He) from His Anger and Punishment and from the evil of His Creation and the touch and appearance of devils.

Ya Allah, I call upon You and want none but You. I call upon You, with all Your Names, for all Your Kindness that removes harm and secures tranquility. I call to You with Your treasured Name that unties the binds, cures the ailments, and replenishes the weak. Ya arhama-raahimeen renew our faith & expel any doubt and provide us endless barakah!

 

May Allah subḥānahu wa ta'āla (glorified and exalted be He) accept all of our dua’s.

 

Related:

Help! I Can’t Make Dua For More Than 30 Seconds On The Day Of ‘Arafah

Beyond Longing – Dua: A Deliberate Act Of Divine Love

The post Constructing Your Personal Arafah Dua List I Sh. Muhammad Alshareef & Sh. Yahya Ibrahim appeared first on MuslimMatters.org.

From the MuslimMatters Bookshelf: Hajj and Eid Reads

Muslim Matters - 29 May, 2025 - 12:38

Hajj season has rolled around, and it’s always a bit more of a challenge to get our kids excited for Hajj and Eid al-Adha the way we do for Ramadan and Eid… so what better way to get them started than with pulling out a collection of Hajj and Eid al-Adha related books?

Toddler

My First Book About Hajj by Sara Khan

This installment of the “My First…” board book series doesn’t disappoint! With colorful, gently washed illustrations and easy to understand language, this book will remain a staple as toddlers grow up and are able to understand more complex ideas. This is one of the best books to introduce what Hajj is, and all its associated steps, to tiny Muslims.

Excited for Eid by Marzieh Abbas

This gem from Marzieh Abbas and Anoosha Syed will be a favourite for little ones! This Eid book is all about the fun things that make Eid special. There was also a full spread about visiting the graveyard, which while a common practice in many parts of the Muslim world, isn’t an explicit Sunnah itself. This durable board book will be a repeat read every Eid!

 

Picture Books

“Eid” by Maria Migo 

Sweet and simple, this picture book shares the excitement of Eid! This book uses words sparingly but alongside the almost-watercolor illustrations, makes it an easy read for even very young children. The book can apply to either of the two Eids, as there is nothing to specify Eid al-Ad’ha or Eid al-Fitr; and there is a reference to how Eid can take place in any season. It’s especially handy for read alouds with little kids who have a short attention span!

A Cat Like Me! by Emma Halim

“A Cat Like Me!” is a cute visual, rhyming guide to Hajj – with the help of Bissa, the Clock Tower cat. For kids (and adults) who always get a little confused by the order of the rites of Hajj, this colourful picture book takes us along each stage of Hajj. The illustrations avoid full face imagery, while remaining vibrant (and cute!). I occasionally found the rhyme a little stretched, and sometimes the text was a bit much, but overall it’s a great addition to a Hajj book collection for kids!

I Went For Hajj by Na’ima Robert

A cute Hajj-themed homage to “Brown Bear, Brown Bear, What Do You See?” The rhymes and illustrations in this book will capture young ones’ attention and familiarize them with the steps and stages of Hajj. The rhythms of the lyrics will delight both older and younger readers, and will definitely make for a beloved storytime every Hajj season.

Going to Mecca by Na’ima Robert

“Come with the pilgrims as they set out on a journey, a journey of patience to the city of Mecca.” We are led on the journey of a lifetime to the city of Mecca – the pilgrimage known to Muslims as the Hajj. Though their bodies are tired and aching, their spirits are uplifted, knowing that with thousands of others they have performed the sacred pilgrimage. This is a window on to a sacred journey for Muslims the world over – beautifully described and illustrated for younger children.

The Green Dinosaur Umbrella by Amina Banawan

In this beautifully illustrated, whimsical story, a green dinosaur umbrella travels to Makkah and exchanges hands, helping pilgrims along their journey of Hajj. Where will the green dinosaur umbrella end up next?

The Call to Hajj by Salwa Isaacs-Johaadien

“The Call to Hajj” is a rhyming picture book that transports young readers to the time of Prophet Ibrahim (alayhissalaam), and tracing all the ways that Muslims have traveled for Hajj over time. By foot and by horseback, by sea and by land… the illustrations on each page are incredibly rich and beautiful, and had me flipping the pages repeatedly to enjoy them over and over again.

Owl + Cat Go To Hajj by Emma Apple

This fun day-by-day guide gives little hajji’s, future pilgrims, and curious learners, a head start, answering all their questions by taking them step-by-step on this once in a lifetime journey to Mecca. More than just a picture book, this book also serves as a valuable educational tool for young Muslims who are just starting to learn more about the details of Hajj.

Yan’s Hajj: The Journey of a Lifetime by Fawzia Gilani

This book has become a classic! In a nod to the famous story of Abdullah ibn Mubarak and the cobbler of Damascus, this story follows the journey of Yan, a big-hearted young man determined to perform Hajj, the pilgrimage to Makkah. But first, he must work hard on his farm and fill up his money bag for the journey. Despite the trials he faces on each unsuccessful trip to the Kaaba, Yan’s helpful nature, compassion, and generosity enable him to succeed in the end.

Eid al-Adha Stories

The Gift of Eid by Shifa Saltagi Safadi

Good books require talent and craft, but also, perhaps most importantly, heart. This stunning book, “The Gift of Eid” is one of those books with all 3 ingredients. This retelling of the famous short story “The Gift of the Magi” is so much more than that: it is an authentically Syrian Muslim story of love, family, and Eid.

Yasmine and her mother just have each other, after her father passed away, and while it’s a struggle to remain afloat, nothing can take away the desire to give each other gifts for Eid. With gorgeous illustrations of the Grand Masjid of Damascus and Souq Al-Hamidiyeh, this story is a visual delight as well as an emotional one.

Sami’s Special Surprise by M. O. Yuksel

It’s Eid al-Adha, and Sami wants to celebrate. But this year is different after his grandfather’s passing. A touching picture book about kindness towards others. Sami worries that the Eid al-Adha carnival won’t be as fun without Dede (his grandfather), who died recently. Sami’s grandmother sends him one of Dede’s ties, and Sami vows to never take it off. After going to the mosque for Eid prayer, Sami’s family stop at the shelter where Baba and Anne volunteer. Can an unexpected encounter and a special gift help Sami change his mind about celebrating?

Ibrahim’s Perfect Eid by Farhana Islam

Ibraheem loves Eid because Eid means presents! What’s not to love? But when Eid arrives, and the day brings trips to the mosque, fantastic food, family, games and fun but NO PRESENTS Ibraheem begins to worry! Has something gone terribly wrong?

The Colours of My Eid by Suzanne Muir

The Colours of My Eid opens a window to the Muslim holiday of Eid al-Adha and the Hajj pilgrimage from a child’s perspective. Eid is a colourful holiday and every colour encountered evokes beautiful memories of the Hajj trip from the year before.

Ali and the Eid Goat by Farheen Khan [early chapter book]

Ali really, REALLY wants a pet. When his parents tell him they will be visiting their family in Pakistan AND he can pick out their Eid goat, Ali is over the moon. Join him as he falls in love with Pakistan, meets his cousins, and learns to speak Goat. How much trouble can a nine-year-old really get into in a whole other country?

The post From the MuslimMatters Bookshelf: Hajj and Eid Reads appeared first on MuslimMatters.org.

[Dhul Hijjah Series] Calling Upon the Divine: The Art of Du’a

Muslim Matters - 28 May, 2025 - 12:04

The ten best days of the year are upon us! Just as we prepare du’a lists in Ramadan, so too are these blessed days the perfect opportunity to pour our hearts out to our creator. This Dhul Hijjah, Shaykh Yahya Ibrahim provides guidance on how to perfect the art of du’a so that we may turn to Allah in the best way.

In the first episode, Shaykh Yahya reminds us why du’a is so important to Muslims, especially in the days of Hajj.

The post [Dhul Hijjah Series] Calling Upon the Divine: The Art of Du’a appeared first on MuslimMatters.org.

Moonshot [Part 5] – The Moon Walk Motel

Muslim Matters - 25 May, 2025 - 23:00

Cryptocurrency is Deek’s last chance to succeed in life, and he will not stop, no matter what.

Previous Chapters: Part 1Part 2 | Part 3 | Part 4

 

Anas bin Malik reported: The Messenger of Allah, peace and blessings be upon him, said, “If the son of Adam had a valley full of gold, he would want to have two valleys. Nothing fills his mouth but the dust of the grave, yet Allah will relent to whoever repents to Him.”

– Sahih al-Bukhari 6439, Sahih Muslim 1048

Pride

“Are you okay?” Deek asked.

Rania, still sitting on the cement of the driveway with legs splayed, waved a weak hand. “It’s a shock.”

“Okay. Well.” Deek stood. “I’m going.”

“You’re leaving me?”

“I’m leaving. Not leaving you necessarily. It’s not the money. You shouted at me in front of your co-workers. And just now, you called me an anchor around your neck. In front of our daughter. I’m not here to be treated like that. You can think what you like, that I’m a deadbeat, ugly, or whatever, I don’t care, but I have my pride. Plus, now you’ve got this guy at work.” He held up a hand, forestalling her objections. “I believe that you’re not cheating with him. But you are giving him the attention and respect you used to give me. That’s just as bad.”

“I never said you were ugly. Never.”

Deek let out a bitter laugh. She’d let the “deadbeat” remark slide.

There was another reason he didn’t want to admit. He was so ashamed about making a mess on himself and in the car that he just wanted to get away and hide. Even though no one knew, he knew, and it was mortifying.

Rania looked away. The muscles in her neck tensed. “I want half the money.”

“You can have it.” Though in reality, he had no intention of telling her just how much he had made. “And I will pay the university fees for the girls, wherever they wish to attend. And all the bills.” He went around her and opened the driver’s door.

“Wait!” She stood and followed him and tried to take one of his hands, but he pulled away.

“I haven’t been nice,” she pleaded. “I admit it. But that’s a tiny window in a twenty-year marriage. We have passed through storms and thunder. Don’t throw that away. And I never thought that you were ugly. You have always been handsome to me.”

“You’re saying this because I made money.”

“No! I’m saying it because I love you.”

“You humiliated me.”

“Deek!” Rania raised her hands as if in dua’. “I’m sorry! I was frustrated and worried about our financial situation. This pride of yours is a shaytan inside you. Everything’s always about your honor. What about love?”

Drown Myself

Deek tried to open the car door to get in, but Rania was standing too close.

“At least tell me where you’ll be.”

“Maybe I’ll go drown myself in the river.” As soon as these words escaped his mouth, he regretted it. He’d said it only to hurt and scare her. It was a rotten thing to do.

“I’m sorry,” he apologized. “That was stupid, I didn’t mean it. I do love you and the girls.”

“No, you don’t, because love and forgiveness are a married couple, they walk hand in hand. True love cannot exist without forgiveness.”

There were tears on her cheeks. Deek was embarrassed. He had not seen Rania cry in a long time. It hurt him to see her in pain.

“I can’t trust this sudden remorse and talk about love. It’s just because I made money. You rolled up here a half hour ago, putting me down and talking to me like a rotten child. It’s not me you suddenly respect. It’s the money.” He spat this last word like a curse, then waved his hand in dismissal. “I need to think.”

Also, he wanted to get away before Rania smelled the car and deduced the truth. She knew him well, and knew that he sometimes had trouble with his bowels. He felt desperate to get away. Cutting off the conversation, he managed to squeeze into the car and close the door. He started the car and backed out. The last thing he saw before driving away was Rania standing in the driveway, hands at her sides, looking defeated.

Nowhere To Go

“Lubna had her husband, five kids, two cats, and a turtle.”

He was hardly two blocks down the street before he realized that he had nowhere to go. His only relative in this city was his younger sister, Lubna. She had her husband, five kids, two cats, and a turtle in a small house, and wouldn’t appreciate Deek sleeping on the sofa. Anyway, he and she had never gotten along, and it had only gotten worse since Deek started working on the cryptos. Lubna had spoken to him with contempt, saying that he was destroying his life and dragging his family to the poorhouse.

He had no cash for a hotel. He didn’t want to spend any of the money he’d deposited in the joint account. That was for Rania. He took out his phone and checked his own personal bank account. Two hundred and twelve dollars. He could sell some crypto and initiate a transfer, but the money wouldn’t show up in his account until late tomorrow or the morning after.

He considered calling Zaid Karim, but Zaid wasn’t exactly a friend. More like an indirect relative that Deek admired and respected. Besides, the man had a wife and two daughters. They wouldn’t appreciate having Deek camped out in their living room.

That left Marco, his only real friend. Deek had sometimes wondered if the only reason he and Marco were friends was because Marco was even more hapless than himself, which allowed Deek to feel like a Zen master dispensing wise but mystifying advice. Marco, remember: man who butters bread on both sides will always have slippery hands.

They’d seen each other a lot less in the last five years, as Deek had been immersed in the crypto world, barely paying attention to his own family, let alone his friends.

A Hollow Statue

He bought a spray bottle of all-purpose cleaner and wiped down the car seat. Then he threw the dirty t-shirt and towel in the trash. At a liquor store he picked up a bag of wavy chips and a large diet soda, then sat in the car with the windows down, snacking. Halfway through the bag of chips, he realized that he wasn’t enjoying them, and stuffed the bag under the seat.

He didn’t know where to go or what to do. He wondered if Rania had recovered from the shock. She would be picking up Amira from school about now. Amira had a deadpan sense of humor, and Deek liked to joke with her. She would often reply with nothing more than, “Uh-huh,” but sometimes Deek could see the trace of a smile on her face. It was strange to think that he probably would not see her for a while.

Clouds were sweeping in from the west, bringing with them the smell of ozone. A seagull landed atop a nearby car. It would rain tonight. Deek sat in his car in a mini-mall parking lot, feeling like a hollow ceramic garden statue, inanimate, without purpose or will. He would sit here, and night would come, and the car would be rained on. All around him, people would talk, laugh, eat together, and love each other, but Deek would sit in this beautiful car and do nothing. He might be the richest man in Fresno, yet his inner life was as chaotic as the coming storm, while his outer reality was an empty parking lot.

Night rainAt some point he fell asleep, and awoke when fat drops of cold water began to fall on the windshield. He looked up to see that the sun had set. The rain thickened, then became an assault, beating on the windshield as if wanting to break in and drown Deek, to punish him for his temerity in thinking that he could be rich and happy at the same time.

At least he had the car. It was small but exquisitely crafted and powerful. It could go over two hundred miles per hour, the boy had said. If only Deek had somewhere to go.

Marco

His phone rang. It was Marco. Surprised and happy, Deek answered with, “As-salamu alaykum my man Marco! I was just thinking about you.”

“Because you need a place to crash?” Marco had a voice as soft and calm as duck feathers, and a watered-down New York accent. He’d actually grown up in California, but his parents had both been Puerto Ricans from New York, and somehow he’d inherited the lilt. He was in his 40s but looked twenty-five, with lustrous black hair and classically Spanish features.

Marco had been an on-again, off-again university science student for two decades. He was an expert in physics, chemistry, and biology, but had never finished a degree. He played a mean soccer game, blew the trumpet, and played chess like a Russian. Yet his life seemed to be a series of collapsing opportunities, like a downhill skier crashing into the slalom markers at every turn, with an avalanche close behind him.

“How did you know that?”

“Your wife called. Worried about you.”

“Oh.” It made him feel good to know that Rania was concerned, partly because it meant she cared about him, and partly because he wanted her to feel bad.

Marco raised his voice: “I can barely hear you.”

“I’m in my car, and it’s raining.”

“So you really are homeless. Listen bro, you’re welcome to my sofa. Might catch problems, but I’ll deal with it.”

“Problems, why?”

“I’m in an SRO paid by the city. No overnight visitors. If they find out, they could evict me. Who cares, you’re my best friend. Come over, I’ll make quesadillas on the iron.”

Marco was in a single room occupancy hotel? Those places were death traps. Most of them had no kitchens in the rooms, so residents used hot plates or propane stoves, or apparently in Marcos’s case, an iron, and sometimes burned the place down. They were flea-ridden, rat-infested, and crumbling. Or at least that was the word. Deek had never actually been inside one.

The Moon Walk

“What happened to your studio?” Deek asked.

“Lost my job. Had to give it up.”

“I didn’t know.” Not that he was surprised. Marco had worked a huge variety of menial jobs, including fry cook, fruit picker, gardener, salesman, the occasional retail job, a stint in an orange packing plant, and rideshare driver.

Deek felt guilty now for not reaching out to his friend over the last few years. He’d been so deeply into the cryptos, he’d forgotten everything else.

“Yeah,” Marco said. “I was clerking at a psychology office. I’d type the psychiatrist’s notes, so I knew everything about the patients. There was this young man with a porn addiction. I stopped him one day and told him to punch a wall instead. He followed my advice. Broke his hands, which limited his porn activities, if you get me. But my boss didn’t appreciate it.”

Deek laughed. “So what are you doing for money?”

“I won the California State chess championship.”

“Wow! How much does that pay?”

“Three thousand.”

“That’s a decent amount.”

“I guess. So you coming over?”

“No… I wouldn’t want to get you in trouble. I’ll just… I don’t know.”

“Dude… Is it bad? You guys having a big fight?”

Deek shrugged. “I’m not sure.”

“Why don’t you go to that cheap motel you stayed at last time?”

“What cheap motel?”

“Dude. You remember the names of a hundred cryptos, but you’d forget your heart if it wasn’t installed in your chest. Five years back, you guys had a blowout. You found that little motel on 99 and Ashlan. Cheap but clean. The Moon something…”

“Oh, right!” Deek slapped the car’s dashboard. “The Moon Walk Motel. I forgot all about that. I remember I took it as a sign that I’d succeed with the cryptos.”

It was a good suggestion. The Moon Walk only charged $50 per night. He only needed to stay there until the money transfer cleared. He thanked Marco, ended the call, and started toward the Moon Walk.

Marco was a multi-talented man with a 24-karat heart of gold, living in a society that valued these qualities less than the ability to generate revenue by any means necessary. If he fell any further, he’d be homeless. Yet Deek knew that his rudderless friend would have taken him in, fed him, and never asked him to leave, even at risk to himself. Marco was a friend in fair weather and foul. Deek would not forget it.

The Moon Walk Motel

Moon Walk MotelThe sky was the color of charcoal when Deek eased his Porsche off Highway 99 north of Fresno, and into the Moon Walk Motel’s gravel lot. The low, single-story block building sat squat against a backdrop of parched farmland. The pale green haven was a relic of the 1970s. Its neon sign, once proud, flickered heartedly as the word “MOON” sputtered in dusty white, while “WALK” lay dark and inert.

Though the building was weathered, the office windows were spotless, and a pair of wicker chairs hinted at modest hospitality. Along the foundation, the owners had coaxed life from the scrubland: a tidy patch of lavender and rosemary, a hardy rose bush, even a small citrus tree that dangled half-ripe fruit like memories of golden times.

Of the 20 rooms, only four or five appeared occupied. Deek checked into room 9 and found it to be as he remembered: small but clean, smelling of laundered sheets, fresh towels, and soap. He set his suitcases beside the tiny closet and collapsed into the bed, which sagged and creaked beneath his weight.

Here, in this unremarkable hideout, he could relax, collect his thoughts, and plan next steps. No one would ever find him here.

Speak of the Afreet

Bandar Tzan’ani, the Yemeni liquor and smoke king of Fresno, sat brooding at the large antique demilune desk in his home office, located in a mansion within a large family compound in west Fresno. He filled his pipe and lit it, then drew the sweet smoke into his lungs and eased it out, closing his eyes in pleasure. His business operations were coming under heavy pressure from the city council. The network of stores that Tzan’ani and his sons and brothers operated were, according to the city, magnets for drug use and crime. To make matters worse, three of his shops – all run by his youngest son, Shujaa – were losing money, which didn’t make sense.

He wondered if coming to this country had been a mistake. In Yemen, people feared American, Saudi, and Israeli bombs, as well as famine. Here, people feared life itself. Any stranger was a potential predator, and the internet poisoned children’s minds. In Yemen, he had walked the streets freely. Here he lived in a gated compound behind a high wall, and did not feel safe. He’d traded a life of poverty, in which he was surrounded by family and friends and a culture he loved and understood, for great wealth and a life of stress and alienation.

At the sound of a knock on the door, Bandar called in Arabic, “Come.” Shujaa walked in. Speak of the afreet, and he appears. His son wore boots, stonewashed jeans, a black t-shirt that hugged his torso, and a knee-length denim trench coat. His hair was styled into a huge pile of curls atop his head, while shaved on the sides. The boy was either a homosexual, or imagined himself a celebrity. Hopefully the latter.

“Sit,” Bandar snapped.

Shujaa dropped sullenly into one of the chairs facing the desk.

“I noticed that your car is not in the compound.”

“Ah, hadhi,” the boy replied, speaking in Arabic like his father. He sunk a hand into his curls, scratching his head. “I loaned it to my friend Saleh to collect his mother from the airport.”

“No, you didn’t.” In fact, Bandar already knew what had happened, as one of his son’s friends had told him. He saw the boy’s eyes dart one way and another before a look of resignation came over him.

An Admission

“I sold it,” the boy admitted.

“For how much?”

“Two and a half Bitcoins.”

Bandar set his pipe down. He was so angry he could have choked the boy. “You sold your car for fake money?”

Bitcoin“It’s real money,” Shujaa said hurriedly. “Or as good as. But…” He snapped his fingers as if he’d just had a brilliant idea, then leaned forward and struck the desk with the side of a fist. “The man tricked me! He said he would give me another two and a half Bitcoins after I signed the pink slip. That would have been two hundred and fifty thousand. But he grabbed the keys and drove away.”

Bandar sucked in a lungful of smoke, held it then belched it out like a fire breathing dragon. A murderous rage was growing inside him. His son might not be telling him the whole truth, but Bandar did believe that someone had taken advantage of the idiot boy. No one stole from his family and got away with it.

“I will ask you once, and do not lie. What are you doing with your money?”

Shujaa’s mouth worked soundlessly. His hands sank into his curls as if he wanted to pull his own head apart. Then he slumped in the chair and said, “I gamble.”

“That is haram!”

The boy laughed bitterly. “Everything we do is haram. I never wanted to be in this business.”

The father closed his eyes and shook his head slowly. “The fashion design thing again.”

“It’s what I love.”

GPS Tracker

Bandar sighed. “Listen to me carefully. Cut your hair and put on normal clothes. I have had enough. If you cannot behave, I will send you back to Yemen.” He waved a weary hand. “Get out.”

With the idiot gone, Bandar logged into the website of a subscription GPS tracking service called Safe Spot. He had installed an aftermarket GPS device in the Porsche, as he did with all his vehicles. A map came up showing the car’s exact location. Bandar typed the address into the browser. It was a motel called the Moon Walk.

He called Manny, his foreman at the warehouse. The man had been a violent criminal in the past, and Bandar occasionally relied on him for the rougher kinds of jobs. He gave Manny the address and told him to take a few guys with him. “The guy stole my son’s Porsche,” Bandar explained. “I want you to turn him into a bloody mess. And bring the car back.”

***

[Part 6 will be published next week inshaAllah]

 

Reader comments and constructive criticism are important to me, so please comment!

See the Story Index for Wael Abdelgawad’s other stories on this website.

Wael Abdelgawad’s novels – including Pieces of a Dream, The Repeaters and Zaid Karim Private Investigator – are available in ebook and print form on his author page at Amazon.com.

 

Related:

A Wish And A Cosmic Bird: A Play

What Is True, And What Matters: A Short Story

 

The post Moonshot [Part 5] – The Moon Walk Motel appeared first on MuslimMatters.org.

Salah – A Spiritual Cleanser

Muslim Matters - 24 May, 2025 - 04:00

In one of the most touching and instructive moments from the life of the Prophet Muhammad ﷺ, we are reminded not only of the humanity of the Companions raḍyAllāhu 'anhu (may Allāh be pleased with him), but also of the vast mercy of Allah ﷻ and the redemptive power of good deeds—especially salah.

ʿAbdullāh ibn Masʿūd raḍyAllāhu 'anhu (may Allāh be pleased with him) narrates: A man came to the Prophet ﷺ and said, “O Messenger of Allah, I engaged with a woman at the farthest end of Madinah, and I did with her everything short of intercourse. Here I am—judge me as you see fit.” ʿUmar raḍyAllāhu 'anhu (may Allāh be pleased with him) said, “Allah concealed it for you; you should have concealed it yourself.” The Prophet ﷺ did not say anything to him. The man then got up and left. The Prophet ﷺ sent a man after him to call him back. When he returned, the Prophet ﷺ recited to him the verse: “Establish prayer at the two ends of the day and in some parts of the night. Indeed, good deeds erase bad deeds. That is a reminder for those who remember.” (Sūrah Hūd, 11:114) A man from the crowd asked, “O Prophet of Allah, is this specifically for him?” The Prophet ﷺ replied, “No, it is for all people generally.” [Muslim]

This beautiful narration is filled with powerful lessons: for the sinner, the seeker, the leader, and every believer striving to maintain their relationship with Allah ﷻ.

The Humanity of the Companions

The Prophet ﷺ described his generation as the best of all generations: “The best of generations is my generation, then the one that follows, then the one that follows…” [Bukhārī] This narration reminds us that even the best of people make mistakes. The Companions of the Prophet ﷺ, despite their elevated rank and status, were human beings just like us. They struggled with their desires, made poor choices, and sometimes fell into sin. What made them extraordinary wasn’t that they were sinless—it was that they were God-conscious and sincere. When they slipped, they didn’t justify or normalize the wrong. They felt the weight of it on their conscience, and they turned to Allah ﷻ with sincere remorse.

The man in this ḥadīth had come dangerously close to committing a major sin—one which Allah subḥānahu wa ta'āla (glorified and exalted be He) explicitly forbade:

“Do not even come near to zinā. It is truly a shameful deed and an evil way.” [Surah Al-‘Isra; 17:32]

And yet, in a moment of moral clarity, his heart overwhelmed by guilt, he came to the Prophet ﷺ, seeking accountability and redemption. “Here I am—judge me as you see fit,” he said. This was not arrogance or recklessness. It was humility and an intense desire to be cleansed.

The Wisdom of ʿUmar raḍyAllāhu 'anhu (may Allāh be pleased with him) and the Mercy of the Prophet ﷺ

ʿUmar raḍyAllāhu 'anhu (may Allāh be pleased with him) offered the man a valuable piece of advice: “Allah concealed it for you; you should have concealed it yourself.” In Islam, we are not encouraged to publicly expose our personal sins. When Allah ﷻ has veiled our mistakes, we honor that by turning to Him privately in repentance. Public confession is not a requirement of tawbah. The act of exposing oneself—unless harm to others is involved—can do more damage than good.

The Prophet ﷺ, in his characteristic gentleness and wisdom, didn’t rebuke the man or make an example out of him. He didn’t shame him in front of the community. In fact, he initially remained silent. His silence wasn’t rejection—it was reflection and wisdom. Perhaps he was waiting for divine instruction, or perhaps he was giving the man space to process his own remorse. But the Prophet ﷺ didn’t leave him in that silence. When the man left, the Prophet ﷺ sent someone to call him back, and then gave him hope in the most beautiful way: by reciting to him the verse from Sūrah Hūd:

“Establish prayer at the two ends of the day and in some parts of the night. Indeed, good deeds erase bad deeds. That is a reminder for those who remember.” [11:114]

Prayer: A Spiritual Cleanser

The verse reminds us of one of the most powerful and hopeful realities in Islam: our good deeds have the power to erase our sins—especially the five daily prayers. The Prophet ﷺ explained this beautifully in another ḥadīth:

salah

“The five daily prayers, and from one Friday prayer to the next, and from one Ramadan to the next, are expiations for whatever occurs between them, so long as major sins are avoided.” [PC: Kheldoun Imad (unsplash)]

“The five daily prayers, and from one Friday prayer to the next, and from one Ramadan to the next, are expiations for whatever occurs between them, so long as major sins are avoided.” [Muslim]

He ﷺ once asked his Companions: “If there were a river at the door of one of you in which he bathed five times a day, would there remain any dirt on him?” They said, “There would not remain any dirt on him.” He replied, “That is the example of the five daily prayers. Through them, Allah wipes away sins.” [Bukhārī & Muslim]

Abū Dharr raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that during the winter, the Prophet ﷺ held two branches of a tree, and the leaves began to fall. He said: “O Abū Dharr! When a Muslim performs ṣalāh sincerely seeking the Face of Allah, his sins fall from him just as these leaves fall from the tree.” [Ahmad]

Prayer is not just a ritual obligation—it is a form of divine purification. Every time we stand before our Lord in salah, we are offered a chance to start anew, to wipe the slate clean, and to return to Allah subḥānahu wa ta'āla (glorified and exalted be He) with a lighter soul and a purified heart.

A Universal Message of Hope

After the Prophet ﷺ recited the verse to the Companion, someone asked, “Is this (verse) specifically for him?” The Prophet ﷺ responded, “No, it is for all people generally.” That one line opens the doors of hope to every believer until the end of time. This message wasn’t just for the man who nearly fell into zinā—it is for anyone who has faltered, stumbled, or fallen into sin. It is for all of us.

We all carry moments we regret—words we shouldn’t have said, actions we shouldn’t have taken, desires we wish we had resisted. But through sincere repentance and consistent acts of worship—especially prayer—we can find our way back to Allah ﷻ.

Final Reflections

This story is more than just a lesson in tawbah. It’s a blueprint for how we should approach sin, how we should deal with others who err, and how we should see our daily prayers—not as a burden, but as a divine mercy. Let us strive to pray with khushūʿ (presence and humility), with meaning and understanding. Let us pray on time, with sincerity, and with hearts that long for Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Pleasure. And let us never forget that in this world of flaws and failure, Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Door remains wide open—so long as we’re willing to knock. “Indeed, good deeds erase bad deeds. That is a reminder for those who remember.” 

To the young hearts reading this—whether you’re in high school, navigating college life, or finding your way in the world as a young adult—this story is especially for you. The man who came to the Prophet ﷺ was overwhelmed by his mistake, but he didn’t let it paralyze him. He took ownership of his slip, felt regret, and turned toward the Prophet ﷺ seeking a way back to Allah ﷻ. And the Prophet ﷺ responded not with harshness, but with hope—with the Quran itself.

In today’s world, temptations are everywhere—online, on campus, in your pocket, and even in your private thoughts. It’s easy to feel ashamed or unworthy when you slip. But here’s what this ḥadīth teaches you:

  1. Even the best of people, the Companions of the Prophet ﷺ, made mistakes. Don’t let Shayṭān convince you that one mistake means you’re a hypocrite or beyond hope.
  2. A sin doesn’t define you, but your response to it does. Let every fall push you to rise higher. Don’t justify the wrong—repent and reorient your heart.
  3. Don’t delay. Even if you’re struggling with guilt or shame, open the door to forgiveness right away. Make wudhu, pray two rakʿahs, and ask Allah ﷻ sincerely for forgiveness.
  4. You may feel like, “I’m sinning, so what’s the point of praying?” But that is the trap. Ṣalāh is the very thing that will bring you back. Even if you feel broken or impure—pray. Even if you just sinned—pray. The Prophet ﷺ said, “Good deeds erase bad deeds.”
  5. Keep your mistakes between you and Allah subḥānahu wa ta'āla (glorified and exalted be He). Don’t “vent” online about your wrongdoings. Confession is not a virtue in Islam—repentance is.

 

Related:

Standing At The Divine Window: A Glimpse Of Eternity In The Serenity Of Salah

Podcast: Prayer is a Work in Progress | Shaykh Abdullah Ayaaz Mullanee

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Macron’s party moots banning headscarves in public for under-15s

The Guardian World news: Islam - 21 May, 2025 - 17:44

President calls government meeting to address finding that Muslim Brotherhood poses ‘threat to national cohesion’

Emmanuel Macron’s centrist political party has suggested banning girls under 15 from wearing the Muslim headscarf in all public places, as the president chaired a high-level government meeting to discuss what it called “political Islamism” in France.

The French president’s office said he had asked ministers to come up with proposals before June to address the “serious” findings of a report that Macron commissioned last year into the presence of the Muslim Brotherhood in France.

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Beyond Badr: Transforming Muslim Political Vision

Muslim Matters - 21 May, 2025 - 08:00
Introduction: Historical Roots and Ideological Aspirations

I was raised by a revolution that broke through the routine of ordinary life – a movement whose passion served as a steady guide, giving me faith, purpose, and conviction. It defined who I would become, or at least who I would strive to become. Its lessons were etched into the very marrow of my being, leaving indelible footprints across the landscape of my soul.

Islamism emerged as a twentieth-century response to a series of crises: the colonisation of Muslim nations, the military and scientific advances of the West, and the fall of the Caliphate. Its proponents sought to reintegrate Islamic values into public life and state structures, positing Islam as a complete worldview, a framework for governance, economics, and society.

Rooted in the intellectual traditions of figures like Hasan al-Banna (Egypt) and Abul A‘la Maududi (India), Islamism rejected both imperial domination and authoritarianism, offering a moral and political project for the people to reclaim agency through Islam. Islamists envisioned a return to authentic Islamic governance as the path to justice and renewal.

This vision was animated by a desire to transcend imposed national boundaries and reconstitute a sense of collective Islamic belonging. Within this ideological architecture, Palestine assumed a central place as a moral and spiritual imperative. The sanctity of al-Aqsa Mosque made its defence a religious obligation. The occupation of Palestinian land and the establishment of Israel symbolised not just territorial loss, but the violation of an entrusted responsibility.

The occupation resonated across Muslim societies as a continuation of the colonial era. Muslim nations had been recently colonised, and the mechanisms of control in Palestine, military rule, displacement, and settler encroachment, all mirrored the structures of colonial subjugation they had endured. The Palestinian struggle thus became a crystallisation of shared historical trauma. For Islamist movements, it offered both a moral lens and a strategic focal point: a test of authenticity, resilience, and the viability of their political vision.

It is in this context and amid the current devastation in Gaza that the limitations of this narrative are being exposed. If Palestine once symbolised the grounds for Islamic revival, it now reveals the consequences of ideological disconnect, demanding urgent critical reflection.

This article examines the logic of Islamist narratives, their assumptions, political utility, and limitations. These narratives are recurring across the political spectrum, including by non-Islamist figures. 

  1. Reliance on Prophetic Parallels 

Islamist rhetoric frequently invokes Prophetic stories as a political blueprint. Stories such as the Battle of Badr, where a small, outnumbered Muslim force triumphed against a vastly superior enemy, or the campaigns of Salah al-Din, are cited as proof that moral conviction and perseverance alone will secure victory. These references are powerful symbols of Divine justice and historical vindication, and they continue to shape public expectations across the Arab world and beyond.

Yet, when such narratives are elevated from spiritual inspiration to political strategy, they become deeply problematic. The Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) life and early Muslim victories are often framed not as historically contingent episodes, but as timeless templates for action. This neglects the radically different conditions of our time: the presence of nation-states, the role of imperial powers, the complexity of multilateral diplomacy, and the decisive weight of military, economic, and institutional power. The issue is not the possibility of miracles, but the expectation of them as part of a political calculus. Strategy, by definition, must operate within the realm of human agency, negotiation, and material conditions. To rely on the occurrence of the extraordinary is to bypass the necessary work of institution-building and long-term planning.

The effect is twofold. First, it creates unrealistic expectations. By invoking Muslim victories in Badr or Khandaq as inevitable historical patterns, these commentators imply that perseverance alone, no matter the reality, will produce similar outcomes. Yet these battles are often referenced at a basic level, overlooking the sophisticated defensive measures, political calculations, and strategic foresight they entailed. Second, this framing romanticises struggle while sidelining the harder, slower work of statecraft, such as institution building, knowledge accumulation, political representation, and the management of investment and funds to create leverage. History becomes a sanctified script, and politics a stage for re-enactment, rather than a domain for negotiation, recalibration, and compromise.

This mythologisation also opens the door to manipulation. Lessons derived from the life of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), like all moral derivations from scripture, are subject to interpretation. Political analysts often treat their reading as authoritative, deploying it to justify political decisions. Nearly any political stance can be cloaked in religious legitimacy, so long as it is linked to a comparable event. 

political vision - trump

The Muslim vote on the re-lection of Trump [PC: The Now Time (unsplash)]

For example, the most recent U.S. presidential election. Faced with the Democratic Party’s complicity in the genocide in Gaza, many Muslim commentators and public figures, drawing from an Islamist moral lexicon, framed voting against the Democrats as an ethical imperative. Casting a vote for a third party or even for Donald Trump was presented by some as a rejection of moral hypocrisy, a stand against genocide, or even an act of faith. The narrative was not framed in terms of political leverage, institutional risk, or strategic calculation, but as a question of virtue.

This framing ignored the known consequences of a Trump presidency, not just for Gaza, but for Palestine activism within the United States. His administration openly targeted civil society organisations, deported student activists, criminalised protest, and dismantled the very channels through which advocacy had previously operated. These intentions were stated publicly well before the election. The argument that punishing the Democrats would “teach a lesson” doesn’t withstand scrutiny: pro-Israel lobbying spans both parties, and the Republican Party is not less Zionist but more openly aggressive in its commitments.

None of this is to dismiss the legitimate anger many Muslims felt toward the Biden administration. Nor is it to suggest that all Muslim voters were driven by the same logic. But the dominant framing in this discourse relied on historical analogy rather than strategic appraisal. The decision itself may have been defensible, but the process by which it was reached was not: there was no serious planning for what would follow a Trump victory, no roadmap for navigating the intensified repression his presidency would likely bring. The result was a politics more invested in righteousness than results.

  1. Conflation of Moral Victories with Political Success

Closely tied to the problem of analogy is a second pattern: the tendency to equate moral steadfastness with political achievement. This dynamic emerges most clearly in the aftermath of failure, whether in the face of electoral defeat, repression, or military loss, when Islamist actors reinterpret setbacks as demonstrations of moral legitimacy. The persistence of the movement, or the loyalty of its base, is offered as proof of success, regardless of tangible outcomes.

This orientation transforms virtue into a political currency. It displaces issues of political competence with assertions of sincerity and sacrifice. This can often function as a substitute for policy. Movements are not judged by what they deliver, but by what they endure.

The experience of the Muslim Brotherhood in Egypt exemplifies this. Despite widespread mobilisation and its brief ascension to power after the Arab Spring, the Brotherhood failed to consolidate power or articulate a coherent programme for inclusive governance. Its leadership struggled to navigate the post-revolutionary moment. Their removal from power in 2013 was interpreted by many supporters not as a political failure but as a moral vindication, a sacrifice that confirmed the treachery of deep-state forces and foreign powers. 

What followed was not introspection but reaffirmation. Rather than treat the loss of power as a moment for institutional reckoning or strategic recalibration, it was upheld as evidence of the righteousness of their cause. Internal critics such as Abdel Moneim Aboul Fotouh and members of the Wasat Party called for rethinking the Brotherhood’s majoritarianism and its overreliance on moral symbolism. However, they were marginalised, and the dominant current focused on reinforcing a self-image rooted in moral purity and persecution rather than political pragmatism. 

This retreat into a virtue-centric narrative foreclosed the possibility of learning from failure. A more productive response might have involved revaluating their majoritarian approach, forging coalitions across ideological lines, conceding on moral stances, and developing institutions capable of mediating power. Yet such paths required diluting ideological certainty and engaging in a politics of compromise. These were steps many in the leadership were unwilling to take. Consequently, the Brotherhood’s core assumptions, internal structures, and tactical approaches have remained largely unaltered. Despite exile, repression, and regional isolation, the movement has clung to its foundational principles, showing little inclination to interrogate the choices that led to its collapse.

  1. Romanticised Rhetoric of the Ummah and the Politics of Disappointment

One of the most persistent features of modern Islamist discourse is the invocation of an idealised ummah, a unified global Muslim community bound by shared faith. Yet this imagined unity bears little resemblance to the historical experience of Muslims. The vision of a coherent ummah, as advanced by contemporary Islamists, is not only aspirational, it is also historically inaccurate.

While early Islamic empires such as the Umayyad (661–750) and Abbasid (750–1258) dynasties did foster a sense of shared religious civilisation, this unity was fragile and authority was constantly contested. It was fractured by dynastic rivalries, ethnic hierarchies, and regional interests. For instance, the Abbasid revolution itself was a response to perceived Arab dominance under the Umayyads and drew heavily on non-Arab Persian support. Under Abbasid rule, the Turkish military class eventually overshadowed both Arab aristocrats and Persian administrators, leading to recurring instability at the heart of the empire.

The empire’s fragmentation accelerated with the emergence of regional dynasties: the Fatimids established a rival caliphate in North Africa (909–1171). Similarly, the Umayyads of al-Andalus declared their own caliphate in Cordoba (929). Loyalties were shaped as much by lineage and geography as by doctrine. 

The Ottoman Empire, which governed much of the Arab world from the sixteenth century onward, further complicates the narrative. It was a Turkish-speaking, bureaucratic system based in Istanbul. While Islam provided a shared religious frame, Arabs were governed as provincial subjects. Arab society itself remained deeply localised, structured around tribal, sectarian, and regional affiliations. The Ottomans were also not the sole imperial authority. The Safavid Empire in Persia (1501–1736) and the Mughal Empire in India (1526–1857), which ruled over a vast and culturally diverse population, rivalled the Ottomans in scope and influence. These empires maintained distinct administrative systems, religious traditions, and geopolitical ambitions. The notion of a unified Islamic political identity did not guide governance. It has emerged more forcefully in retrospect, shaped by postcolonial frustration and the aspirations of modern ideological projects.

Despite this complex history, Islamist movements have continued to frame their cause as part of a universal moral and political struggle. This framing often draws on ideological currents well outside the Islamic tradition, namely Enlightenment humanism, with its emphasis on rights and moral universality, as well as from anti-imperialist Marxist traditions that envisioned global revolutionary unity. The integration of these frameworks into Islamist discourse has been rhetorically powerful but strategically unstable. The vision of a global ummah functions less as a policy direction and more as a symbolic register of grievance, solidarity, and aspiration.

This symbolic register often falters in practice. As Gaza faces extermination today, calls for ummah-wide mobilisation fail. In such moments, the ummah becomes a site of disappointment, its imagined unity serving only to magnify the disunity of reality.

Toward a Pragmatic Turn?
political narrative change

“A critical element of this reorientation involves narrative change.” [PC: Vladyslav Kuznietsov (unsplash)]

The language of prophetic analogy, glorification of moral victories, and invocations of a transnational Ummah, while popular, has insulated its Arab and Muslim audiences from the hard truths of power and the reality of political change. Nowhere is this more visible than in Gaza, where the cost of failing rhetoric is measured in lives lost. The way forward demands strategic reorientation. The metrics of success must shift from symbolic defiance to structural transformation.

The primary audience for these solutions are Muslim political actors. These include organised groups, individual religious and political leaders, intellectuals, activists, artists, and creatives both in the Muslim world and in Western diaspora. These actors are strategically positioned to drive cultural and political change.

Narrative Change 

A critical element of this reorientation involves narrative change. Islamic unity must be reframed, not as something to be abandoned, but as a concept reimagined beyond the outdated Marxist-influenced model advocating for a single unified state or struggle. Instead, Islamic unity should be grounded in shared religious beliefs, cultural identities, and most importantly, mutual geopolitical interests. Moreover, incorporating inclusive frameworks alongside Islamic principles can enrich political discourse and broaden its appeal. Clearly distinguishing moral imperatives from strategic and tactical decisions, without compromising ethical foundations, is vital for a coherent and impactful narrative.

Another crucial narrative shift involves diversifying political tactics by analysing and strategically targeting the structures underpinning state policies that undermine Muslim interests. Take the example of Gaza again: state policies in the neoliberal world order are heavily influenced by private corporate interests, notably arms manufacturers and defence companies, which significantly drive international support for Israel. Muslim political strategies should directly challenge these economic interests at multiple levels. Grassroots activism should target factories and disrupt supply chains through direct action. Simultaneously, robust lobbying efforts should be mobilised at the state level to counterbalance the political influence of arms manufacturers. Recognising and actively opposing these economic and corporate drivers of policy must become an essential narrative and strategic shift within Muslim political discourse.

Lastly, realism must anchor this evolving political narrative. Goals should be firmly grounded in the existing political realities and practical possibilities within current frameworks. Some objectives may appear less aspirational or morally satisfying, but political discourse must move beyond articulating what merely feels good or morally righteous. For instance, the liberation of Palestine as an overarching political objective, while morally compelling, is not realistically attainable in the short term. Many acknowledge that liberation is not within reach without a shift in the global balance of power. Therefore, the immediate stated goals must prioritise building robust political infrastructure and institutional capacities. Articulating such incremental objectives is often challenging because it lacks the emotional resonance and moral clarity of broader liberation rhetoric.

Capacity Building

The narrative shift will only matter if accompanied by successful capacity building. Tactics such as forming strategic voting blocs, expanding media influence, establishing policy-focused think tanks, and investing in academia and scholarship are important action points. Continuous skill and career development for emerging leaders will strengthen overall capabilities. Further, creating leverage within state systems should be cultivated by supporting political organisations capable of influencing policy decisions, particularly in geopolitically influential regions, such as the US and the UK. Concrete investments in political and civic infrastructure will translate grassroots activism and protests into tangible policy outcomes. For example, UKIP’s ability to influence UK foreign policy by targeting key voter concerns demonstrates the significant impact achievable through strategic political organisation and targeted electoral pressure. Lastly, sustained support for independent academic institutions and knowledge production initiatives will support the development of creative solutions.

The Muslim community is known for its generosity, but the direction of community investment needs review. While sending aid addresses immediate humanitarian needs, it does not create lasting political solutions. Moreover, these needs could be more effectively met by wealthy Muslim-majority states, such as the Gulf countries. Internally, community investments often focus on mosque building and development; although this is undoubtedly important, capacity building in political and civic infrastructure should be considered of equal if not higher importance to achieve long-term strategic goals.

Conclusion

Reflecting on the limitations and consequences of Islamist rhetoric, particularly amid the ongoing genocide and devastation in Gaza, it is clear that spiritual and religious discourse offers comfort and a sense of moral clarity to many. However, reliance on spiritual rhetoric as the sole or primary strategy for political engagement risks perpetuating illusions and unrealistic expectations. It inadvertently sidelines pragmatic considerations of institutional strength, strategic alliances, and material realities.

The critical challenge, therefore, is not in deepening religious conviction but rather in translating these beliefs into effective political strategies that build resilient institutions. The proposed solutions presented here are not exhaustive, definitive, or necessarily correct; they are simply suggestions intended to guide the conversation towards more realistic strategies. Islamist narratives often rely heavily on the comforts of idealised visions without providing sufficient practical guidance. The imperative is not to discard ethical commitments but to marry them with an astute understanding of political leverage, economic influences, and institutional capacities. The viability of any politically engaged Islamic discourse hinges on this transformation: from symbolic defiance to substantive, structural engagement. It is the myths that must be shed, not the ethics.

 

Related:

Politics In Islam: On Muslims Partaking In Political Engagement In Non-Muslim Countries

Rising To The Moment: What Muslim American Activists Of Today Can Learn From Successful Community Movements During The Bosnian Genocide

 

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