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Discourses in the Intellectual Traditions, Political Situation, and Social Ethics of Muslim Life
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Who Am I Really? What Surat Al-‘Asr Teaches Muslim Teens About Identity | Night 1 with the Qur’an

11 hours 43 min ago

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim youth are actually asking.

The Crisis No One Talks About

If you’re a Muslim teen in 2026, you’re living in multiple realities at once. At home, you’re expected to be the “good Muslim kid.” At school, you navigate being visibly different. Online, you curate a version of yourself that gets likes. At the masjid, you try to look pious enough that the aunties and uncles at the masjid don’t gossip.

Underneath all of it is a terrifying question: “Who am I when nobody’s watching?”

This isn’t just teenage angst. It’s literally an existential crisis unique to young Muslims in the West—the exhausting work of code-switching between worlds, wearing different masks for different audiences, and wondering if there’s anything authentic underneath.

The Quranic Answer: Surat Al-‘Asr

In the video above, Dr. Ali unpacks how Surat Al-‘Asr—just three ayaat, just over fifty Arabic words—contains a complete roadmap for identity formation. In fact, Imam al-Shafi’i famously said that if Allah had revealed only this surah, it would have been sufficient for all of humanity.

Here’s the framework:

The Diagnosis:

“By time, indeed all people are in a state of loss…”

We’re not lost because we’re bad people. We’re lost because we’re performing, wandering, chasing things that don’t last. Every second spent pretending to be someone you’re not is time you can never recover.

The Prescription—Four Components of Real Identity:

  1. Iman (Belief) – Not just “I believe that Allah exists,” but having a relationship with truth. Knowing what you stand for. This requires knowledge—you can’t build faith without learning about Allah, His Messenger, and His revelation.
  2. Righteous Action – Your identity isn’t just internal. It’s what you DO. You become who you are through your choices. Knowledge without action is incomplete; it’s hypocrisy.
  3. Encourage Truth – You can’t build identity alone. You need people who will be real with you and vice versa. Your family, your community, your friends, your tribe—these relationships shape you.
  4. Encourage Patience – Becoming who you’re meant to be takes time. Expect resistance, challenges, setbacks. All of that requires sabr (patience).

From Theory to Practice

The revolutionary message here is simple but profound: Your real identity is built in time, not found in a moment.

You’re not discovering yourself like some Hollywood movie. You’re constructing yourself through small, consistent choices. Every prayer you choose to pray. Every truth you choose to speak. Every moment you choose patience over reactivity. Every moment you choose good over comfort or compromise.

This relieves the pressure. You don’t have to wake up one day suddenly knowing who you are. You become who you are through the daily work of showing up—even when nobody’s watching.

Discussion Questions for Families

These questions can help parents and teens have meaningful conversations about identity:

For Teens:

  1. Which of the four components (belief, action, community, patience) feels hardest for you right now? Why?
  2. If you took off all your “masks”—the version you show your parents, friends, school, online—what would be left?
  3. What’s one small action you can take this Ramadan to build your identity deliberately rather than let others define it for you?

For Parents:

  1. How do you model the balance between honoring your cultural identity and allowing your children to develop their own authentic Muslim identity?
  2. In what ways might your expectations for your teen create pressure to perform rather than space to become?
  3. How can you create an environment where your teen feels safe to explore who they are without fear of judgment?

For Discussion Together:

  1. What does “being Muslim AND yourself at the same time” look like in our family?
  2. How can we support each other in building authentic identity rather than just performing for different audiences?

Why This Matters Now

The rate of Muslim youth disengagement is rising—not primarily because of lack of faith, but because of identity exhaustion. When being Muslim feels like one more performance to maintain, many young people simply… stop.

Surat Al-‘Asr offers a way out: authenticity through action, community through truth-telling, growth through patience, and identity rooted in Allah, rather than approval.

This Ramadan, as we focus on the Quran, perhaps the most important question isn’t “How much can I read this month?” but “Who am I becoming through this process?”

Continue the Journey

This is Night 1 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.” Each night explores a different struggle Muslim teens face through the lens of Quranic stories and wisdom.

Tomorrow, insha Allah: Night 2 tackles Imposter Syndrome through the story of the Prophet Musa’s self-doubt when Allah chose him for the greatest mission of his life.

For daily extended reflections with journaling, personal stories, and deeper resources, join Dr. Ali’s email community: https://30nightswithquran.beehiiv.com/

Related:

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

The post Who Am I Really? What Surat Al-‘Asr Teaches Muslim Teens About Identity | Night 1 with the Qur’an appeared first on MuslimMatters.org.

What Would the Price Have Been for Not Drawing the Line? A Response to Imam Dawud Walid and Zainab bint Younus

17 February, 2026 - 21:52
Introduction

Wherever one finds themselves in life, it’s always been understood, especially for Muslims, that to fulfill our obligations properly, we have to first acknowledge our responsibilities.

A parent has a responsibility in how they speak and behave in front of their child. An employee of a charity has a responsibility in how they present themselves publicly as a representative of a mission. An Imam has a responsibility in the statements he makes before a congregation that sees him as a spiritual guide. A podcast host has a responsibility in how they present ideas to their audience and whether they’re doing so with honesty, clarity, and sincerity.

But these personal responsibilities don’t exist in isolation. They’re shaped and pressured by the larger systems we live within. The choices we make, even the ones that feel private or apolitical, are often molded by the very forces we claim to resist.

The average Muslim-American lives in a bubble of comfort, built by systems that rest on the backs of others, both domestically and overseas. We know this, of course, and so we give to charity, engage in da’wah, support various initiatives to lessen our guilt. But if we’re being truly honest, those things may or may not be enough to offset the moral debt we awaken with every morning as taxpayers funding a machine of subjugation.

And every so often, a moment arrives that demands more than just relief work. A moment that demands moral clarity. A moment that demands a line be drawn. For Muslim-Americans, 2024 was that moment.

The Moment That Demanded More

I recently listened to the MuslimMatters podcast featuring Imam Dawud Walid and Zainab bint Younus. While I appreciated much of the discussion, I walked away disheartened by what felt like a bias dressed up as “objective analysis” regarding the 2024 election.

Let me be clear: I have a deep admiration for Imam Dawud Walid. His writings during the 2010s, when activism often took the place of religion, helped keep me grounded at a time when others seemed swept up by trends and social media validation.

But part of honoring those we respect is offering principled disagreement when it’s needed, especially when the public is involved. And while much of the podcast was beneficial (and I encourage others to listen to it), the portion I took issue with was this:

“I voted for a third-party candidate and encouraged others privately to do the same, not from the minbar.

In retrospect, Trump is far worse now than in his first term. He is doing greater harm to society and to Muslims.

I am stating clearly on this MuslimMatters podcast: I made an error in that calculation.”

To make matters worse, the podcast host responded not by probing or playing devil’s advocate, but by saying: “I appreciate your honesty. I hope others reflect similarly.” As if what was just confessed was the abandonment of heresy in favor of orthodoxy.

While Imam Dawud’s statement was the centerpiece of that exchange, Zainab bint Younus, who served as both interviewer and platform, did more than simply moderate. Her framing shaped the narrative. By praising his reversal and expressing hope that others follow suit, she implicitly cast principled third-party voters as those needing to “see the light.” That kind of moral positioning deserves scrutiny. If the interviewer is going to steer the conversation toward a particular outcome, that influence shouldn’t be cloaked in neutrality; it needs to be owned. And if she truly believes that preserving “representation” or “access” justifies empowering genocidaires, she should say so plainly.

To be fair, podcast hosts are entitled to their leanings, but those leanings should be named explicitly, not cloaked in language that implies objectivity or consensus.

And in that exchange, I saw a familiar problem: a refusal to ask the most important question of all. What would the price have been for not drawing the line? That question was never even posed in the interview, despite the fact that the answer was written across our screens every single day.

What Would That Price Have Looked Like?

Before discussing anything else, let’s recall what the world looked like in 2024.

Starting October 7, 2023, we woke up and went to sleep every day to images, videos, and heartbreak worse than the day before. And throughout those endless months that turned into years, our grief and calls for action were met either with state-sponsored violence or gaslighting.

Hind Rajab was murdered under the Biden-Harris administration. Khalid “Soul of My Soul” Nabhan was murdered under the Biden-Harris administration. Fathers digging their children out of rubble, only to hear their screams fade into silence, happened under the Biden-Harris administration.

The Muslim-American community saw all of this. And after organizing protests, fundraisers, educational sessions, and community campaigns, we turned to political advocacy, specifically because it was an election year. And because everything we’d done up to that point was belittled, dismissed, and ignored, we drew a red line.

And yet here we are in 2026, with everyone offering commentary on the cost of that red line, while almost no one is examining the cost of not drawing it.

Let’s imagine we hadn’t. Let’s say the Muslim community—fractured, tired, traumatized, but still largely compliant—decided to line up behind the Harris-Walz ticket in 2024. Let’s say we ignored the genocidal campaign they bankrolled. Kamala Harris, vice president of the administration that made Muslim blood run like a river, would have been rewarded with a full term. And to be clear, she wasn’t just complicit; she was positioning herself to lead the violence.

John Kirby, who served as White House National Security Communications Advisor from 2022 to 2025, himself said:

“She’s been a full partner in our policies in the Middle East, particularly with our policies towards Israel and the war in Gaza—a full partner, involved in nearly every conversation the president has had with the prime minister.”

And her own words during the campaign season were just as explicit:

“I will always ensure that America has the strongest, most lethal fighting force.”

“I will always stand up for Israel’s right to defend itself.”

“ICE has a purpose. ICE has a role. ICE should exist.”

These statements were intentional declarations of intent, not gaffes or misquotes. She signaled her readiness to continue, and even escalate, the violence. And so, the Muslim-American voter faced a calculation: Should I vote for Harris-Walz and protect my comforts at the expense of my brothers and sisters abroad? Or should I vote third party, not because it’s easy, but because it’s right?

For the first time in decades, many Muslim-Americans chose the latter. They understood the stakes. They understood that being moral isn’t just about what you oppose; it’s about what you’re willing to risk. Because how could we justify endorsing the first livestreamed genocide in history, waged against a people the Prophet ﷺ described in this hadith:

“There shall always be a group of my Ummah clearly upon the truth, subjugating their enemies. Those who oppose them will not vanquish them except for some calamities that shall (occasionally) befall them. And they shall remain upon this until the command of Allah (i.e., Day of Judgment) comes.”

He ﷺ was asked: “And where will they be?”

He ﷺ replied, “In Bayt al-Maqdis, and the neighborhoods around Bayt al-Maqdis.”

That was the choice before us in 2024. And for the first time in decades, many Muslims chose to stand with that enduring group, despite the uncertainty, despite the cost. But that choice brought with it a far more serious question, one that Imam Dawud and Zainab bint Younus raised in passing, but never truly reckoned with.

What Kind of Dīn Would We Be Transmitting?

In the interview, both Imam Dawud and Zainab bint Younus voiced concern about safeguarding the ability to practice and transmit Islam in the West. Imam Dawud said:

“As Muslims living in the West, our priority must be safeguarding our ability to transmit the dīn to future generations and to practice and propagate Islam.”

And I ask sincerely: What kind of dīn would we be transmitting if we voted for genocide? Would our institutions be preserved if we rewarded those who funded the destruction of Bayt al-Maqdis? Would our youth learn moral clarity if we taught them that war crimes are tolerable when committed by diverse cabinets?

Because if our religious practice can only survive through allegiance to mass murderers, it’s not being preserved, it’s being hollowed out. A dīn that adapts to genocide isn’t being transmitted, rather it’s being repurposed as a utility.

And this isn’t abstract theology. It’s the question our children will ask us when they learn what happened. And when, not if, they ask, we won’t just have to answer for our silence, but for the political choices we made in the face of atrocity.

This Was Never About a Quick Win

Critics for the past year have often asked: “What did your third-party vote even accomplish?”

The answer: It was never about quick wins. It was about ending a cycle of political dependency and moral compromise. For 25 years, Muslim-Americans voted based on short-term comfort. That mindset bred a culture of exceptionalism, where we thought we could keep compromising without consequence.

That mindset is what many critics, including Imam Dawud and Zainab, have rightly criticized in other contexts. Yet when it came time to make a sacrifice that actually carried cost, those same critics hesitated. This wasn’t a protest vote to feel righteous. It was a refusal to normalize betrayal. It was a statement: You don’t get to commit genocide and still get our votes.

We’ve been told that we need to be pragmatic, but the fact of the matter is that pragmatism without principle is surrender, not strategy. And had we not taken this stand, many of us would have become what Imam Dawud warned about on the very same podcast: cultural Muslims, who wear religion like an outfit, not a commitment.

And if our community continues down that path, trading integrity for influence, trading sacrifice for comfort, we shouldn’t be surprised when history treats us not as moral leaders, but as cautionary tales.

Historical Memory and Qur’anic Warning

In Surah Al-Ahzab, when 10,000 marched on Madinah to wipe out the Muslims, Allah describes four responses among the people of Madinah:

  1. The hypocrites
  2. Those who criticized the Muslims instead of the enemy
  3. Those who let fear make them flee
  4. The believers who stood firm

About the third group, Allah says:

“Another group of them asked the Prophet’s permission to leave, saying, ‘Our homes are vulnerable,’ while in fact they were not vulnerable. They only wished to flee. Had the city been sacked and they were asked to abandon faith, they would have done so with little hesitation.” —Qur’an 33:13–14

That ayah is a warning: compromise has a cost. And a people who grow used to betraying principles eventually forget what principles are. There are Muslims who voted for Harris-Walz in 2024 despite everything, and still ended up with the outcome they feared. To them, I recall the words of Imam Malik:

“The greatest loser is the one who sold his Hereafter for his share of the world. And an even greater loser is one who sold his Hereafter for someone else’s share.”

The Path Forward Requires More Than Regret

To those who say we should have voted for Harris-Walz to lessen the harm: We already tried that strategy. Twice. And all we got was a genocide in return. Since 2004, we’ve voted for the “lesser evil,” and all we got was more degradation, more humiliation, and maybe an occasional Eid tweet from the White House.

No more.

Back in 2017, Imam Dawud tweeted during Trump’s term:

“Wearing American flag hijabs and kufis reeks of pandering. Respectability politics is not the path to liberation for PoC in America, folks. Begging for acceptance earns further disrespect and humiliation. Be yourself, and don’t seek dignity from the status quo.”

I ask Imam Dawud and others: What changed? Why does that principle no longer apply when the flag is held by someone “less evil”?

Let this be the start of something better: A politics rooted in dignity, not dependency. A stance rooted in faith, not fear. A vote rooted in principle, not proximity to power.

Because when we meet Allah, the question won’t be, “Did you safeguard your dīn through compromise?” It’ll be, “Did you stand for it when it mattered most?”

And if safeguarding our dīn means staying silent in the face of genocide, then we’ve already lost it.

Related:

[Podcast] Should Muslims Ally with Conservatives or Progressives? | Imam Dawud Walid

The post What Would the Price Have Been for Not Drawing the Line? A Response to Imam Dawud Walid and Zainab bint Younus appeared first on MuslimMatters.org.

Ramadan In The Quiet Moments: The Spiritual Power Of What We Don’t Do

17 February, 2026 - 01:00

When we think of the holy month of Ramadan, the first images that often come to mind are its visible acts of devotion: fasting from fajr to maghrib, standing in tarāwīḥ prayers, reciting the Qur’an, giving charity, and gathering with family and friends for ifṭār. These practices are indeed central to Ramadan and carry immense reward.1

Yet beneath these outward actions lies a more quiet, often overlooked dimension of worship—one defined not by what is added to our lives, but by what is intentionally restrained.

Shaykh al-Islām Ibn Taymiyyah explains that “worship (ʿibādah) is a comprehensive term for everything that Allah subḥānahu wa ta'āla (glorified and exalted be He) loves and is pleased with, of outward and inward actions—of the heart, the tongue, and the limbs.”2 Worship, therefore, is not limited to what is done, but also includes what is deliberately avoided for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He).

In a world shaped by excess, constant stimulation, and relentless consumption, Ramadan arrives as a divinely ordained pause. It teaches that spiritual refinement does not always emerge from accumulation, but from subtraction: less consumption, less speech, less reactivity, and fewer distractions. When practiced sincerely for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He), these acts of restraint themselves become acts of worship. This sacred discipline cultivates self-awareness, sincerity, and moral clarity.

The Purpose of Fasting: Beyond Hunger

Allah subḥānahu wa ta'āla (glorified and exalted be He) clearly states the purpose of fasting in the Noble Qur’an:

“O you who believe, fasting has been prescribed for you as it was prescribed for those before you, so that you may attain taqwā (God-consciousness).”3

Allah subḥānahu wa ta'āla (glorified and exalted be He) also informs us:

“Ramaḍân is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the decisive authority. So whoever is present this month, let them fast. But whoever is ill or on a journey, then ˹let them fast˺ an equal number of days ˹after Ramaḍân˺. Allah intends ease for you, not hardship, so that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, and perhaps you will be grateful.” [Surah Al-Baqarah; 2:185]

“However, hunger itself is not the aim of fasting in Ramadan; rather, it is the means through which taqwā is cultivated.”

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) also counted fasting in Ramadan as one of the five pillars of Islam in the famous Hadith of Jibreel 'alayhi'l-salām (peace be upon him).4

Linguistically, ṣawm means to hold back, refrain, or abstain.5 In Islamic jurisprudence (fiqh), fasting refers to abstaining from food, drink, and marital relations from dawn until sunset, accompanied by a sincere intention.6

However, hunger itself is not the aim of fasting in Ramadan; rather, it is the means through which taqwā is cultivated. By weakening physical desires, fasting strengthens spiritual resolve, allowing a believer to rise above habitual impulses and orient the heart toward Allah subḥānahu wa ta'āla (glorified and exalted be He). Ramadan thus becomes a unique opportunity to focus on doing good, abstaining from evil, and refining one’s character. 

Among the many wisdoms and benefits of fasting are:

  1. Demonstrating sincere submission to the will of Allah subḥānahu wa ta'āla (glorified and exalted be He), placing His Pleasure above personal desire;

  2. Elevating the soul toward greater levels of devotion, asceticism, and spiritual awareness;

  3. Cultivating self-restraint and perseverance—essential traits for moral and spiritual development;

  4. Awakening empathy for the poor and those who experience hunger regularly;

  5. Providing physical benefits, such as eliminating weaker cells in the body, giving rest to the digestive system and promoting weight loss.7

Imam al-Ghazālī also reminds us that fasting is not merely physical abstention. He states that “fasting is not simply leaving food and drink, but abstaining from all sins: the silence of the tongue, the restraint of the limbs, and the calming of the heart.”8

The Inner Secrets of Fasting

Najm al-Dīn Ibn Qudāmah al-Maqdisī explains that a person fasting is placed in one of three categories9:

  1. The fast of the common people, which entails abstaining from food, drink, and marital relations;
  2. The fast of the righteous, which includes refraining from sins of the eyes, tongue, ears, hands, and limbs;
  3. The fast of the elite, in which the heart itself abstains from lowly thoughts and anything that distracts from Allah subḥānahu wa ta'āla (glorified and exalted be He).

At this highest level, fasting becomes a complete orientation toward Allah subḥānahu wa ta'āla (glorified and exalted be He), where even the inner life is disciplined. The etiquette of righteous fasting, therefore include lowering the gaze, guarding the tongue from harmful or useless speech, and protecting all limbs from disobedience.

The Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) warned against fasting that lacks moral discipline:

“Whoever does not give up false speech and acting upon it, Allah has no need of him leaving his food and drink.”10

Fasting, then, is not merely physical deprivation—it is ethical training. Abstaining from food is visible, but abstaining from harming others (by speech and action) is what gives fasting its true spiritual substance.

Restraint as an Inner Struggle

Much of Ramadan’s transformative work happens invisibly. It is found in choosing not to argue, not to retaliate, and not to indulge the ego. This inner struggle is among the most enduring forms of spiritual effort.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) described fasting as a shield:

“Fasting is a shield. When one of you is fasting, let him not engage in obscene speech or ignorant behaviour. If someone insults him or fights him, let him say: ‘I am fasting.’”11

This restraint is not passive; it is active discipline. Each withheld reaction becomes an act of worship. In this way, fasting reflects one’s ʿaqīdah—belief expressed through ethical self-regulation rather than abstract ideals.

True worship is therefore not confined to prayer, fasting, or pilgrimage alone. It is the inward submission of the heart, expressed through restraint of the tongue, the eyes, and the emotions. The fasting person becomes like one in spiritual seclusion, engaged in a private relationship with their Lord even while moving through society.

The Power of Silence

Ramadan heightens awareness of speech—what is said, how it is said, and why it is said. 

Allah subḥānahu wa ta'āla (glorified and exalted be He) reminds us:

“Not a word does one utter except that it is recorded.” [Surah Qaf: 50;18]

Silence thus gains moral weight. Choosing not to gossip, complain, or speak carelessly is not emptiness; it is attentiveness. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“Whoever believes in Allah and the Last Day, let him speak good or remain silent.”12

Imam al-Ghazālī regarded disciplined silence as a prerequisite for spiritual clarity, warning that excessive speech hardens the heart.13 Ramadan revives this insight, inviting believers to listen more —to others and to themselves. Just as the body abstains from food, the tongue abstains from harm. When controlled, the tongue becomes a gateway to spiritual refinement.

Digital Restraint 

“Fasting of the heart includes abstaining from distractions, vain curiosity, and anything that diverts one from Allah [swt].” [PC: Jon Tyson (unsplash)]

In the modern age, excess often appears in new forms: constant connectivity, information overload, and performative visibility. The Qur’an cautions:

“Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all of those one will be questioned.” [Surah Al-‘Isra: 17;36]

Fasting of the heart includes abstaining from distractions, vain curiosity, and anything that diverts one from Allah subḥānahu wa ta'āla (glorified and exalted be He). Reducing social media use, avoiding doom-scrolling, and guarding what we see and hear are contemporary expressions of fasting’s ethical goals.

Tips for Living Ramadan in Busy Lives
  1. Those Working in the Holy Month

For those navigating deadlines and workplace pressures, Ramadan is lived through ethical excellence as much as ritual worship. Beginning the day with sincere intention can transform ordinary work into worship. Avoiding dishonesty, impatience, and gossip fulfils the deeper aims of fasting. Even brief moments of dhikr or quiet dua (supplication) carry enduring spiritual weight.

  1. For Mothers

Much of a mother’s Ramadan unfolds in unseen labour—preparing food while fasting, caring for others, and managing disrupted routines. Islamic tradition affirms that khidmah (service to others) performed with patience and sincere intention can be a beloved act of worship. Quiet endurance, gentle speech, and consistent care are spiritually significant.

  1. Students

For students balancing fasting with academic pressure, studying with a noble intention, avoiding dishonesty, and exercising patience in fatigue are all acts of worship. Ramadan does not interrupt learning; it refines intention and discipline within it.

Small Deeds, Lasting Impact

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“Do not belittle any good deed, even meeting your brother with a cheerful face.”14

Simple acts of worship available in all circumstances include:

  • Renewing one’s intentions before routine actions;
  • Quiet remembrance of Allah subḥānahu wa ta'āla (glorified and exalted be He);
  • Restraining anger or harmful speech;
  • Offering a sincere smile;
  • Silent supplication;
  • Gratitude in difficulty;
  • Acting honestly when unseen;
  • Reciting Qur’an and daily adhkār. 

Consistency often outweighs scale. As the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) taught:

“The most beloved deeds to Allah are those that are conistent, even if small.”15

What Remains After Ramadan?

When the month ends, routines resume, and life’s pressures return. Yet subtle transformations may endure: a pause before reacting, a preference for silence over harm, and a deeper awareness of one’s intentions.

Allah subḥānahu wa ta'āla (glorified and exalted be He) describes His true servants as:

“Those who walk upon the earth humbly, and when the foolish address them, they respond with peace.” [Surah Al-Furqan: 25;63]

Ramadan trains believers in this gentleness—not through grand gestures, but through quiet discipline. It teaches that absence is not always loss; sometimes, it is mercy.

In choosing not to consume, not to speak, and not to rush, Ramadan reveals its deepest lesson: the soul is often nourished most in moments of stillness, where conscious restraint and deliberate abstention become pathways to closeness with Allah subḥānahu wa ta'āla (glorified and exalted be He).

***

Bibliography

  1. al-Ghazali, Imam, ‘Ihya Ulum ad-Din’ (translated by Fazl-ul-Karim, www.ghazali.com)
  2. al-Haj, Dr Hatem, ‘Umdat al-Fiqh Explained: Commentary of Ibn Qudamah’s The Reliable Manual of Fiqh,’ (IIPH, 2019)

***

Related:

Recognizing Allah’s Mercy For What It Is: Reclaiming Agency Through Ramadan

How to Make this Ramadan Epic | Shaykh Muhammad Alshareef

1    Abu Huraira reported that the Messenger of Allah (peace be upon him) said: “Every action a son of Adam does shall be multiplied—a good action by ten times its value, up to 700 times. Allah says: With the exception of fasting, which belongs to Me, and I reward it accordingly. For, one abandons his desire and food for My sake” [Sahih al-Bukhari 1904]. This Hadith highlights the special status of fasting in Ramadan and its immense rewards, emphasising that the reward for fasting is beyond measure and known only to Allah.2    Ibn Taymiyyah, al-ʿUbūdiyyah, p. 133    Qur’an 2:1834    Sahih Muslim, Hadith No. 8, Riyad as-Saliheen (introduction, Hadith no. 60)5     www.almaany.com6    Dr al-Haj, Umdat al-Fiqh Explained (the book of fasting, IIPH, 2019) 7    Dr al-Haj, Umdat al-Fiqh Explained (IIPH, 2019), p. 3398    Imam al-Ghazali, ‘Ihya Ulum ad-Din,’ (secrets of fasting, www.ghazali.com) 9     ‘Fasting and I’tikaf: Evidences, Rules and Inner Secrets from Muntaqa, Muqni’ and Mukhtasar Minhaj al-Qasidin’ (Dar al-Arkam, 2023), p 166. 10    Ṣaḥīḥ al-Bukhārī, Book 78, Hadith 87.11    Ṣaḥīḥ Muslim, Book 13, Hadith 21212    Ṣaḥīḥ al-Bukhārī, Book 78, Hadith 163.13    Imam al-Ghazali, ‘Ihya Ulum ad-Din,’ (Intention, Tongue, and Patience, www.ghazali.com) 14    Ṣaḥīḥ Muslim, Introduction, Hadith 12115    Ṣaḥīḥ al-Bukhārī, Book 81, Hadith 53

The post Ramadan In The Quiet Moments: The Spiritual Power Of What We Don’t Do appeared first on MuslimMatters.org.

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

16 February, 2026 - 17:43

In 2017, the Pew Research Center performed a survey on Muslim teens—not teens off the street, but teens who attend the masjid—and the results, I sense, don’t seem to have hit us hard enough. Their survey revealed something devastating: 1 in 4 Muslim teens who attend the masjid—not random kids off the street, but our children who show up for Jumu’ah and masjid programs—will eventually leave Islam entirely as adults. Not just pray less. Not just drift away. They will stop identifying as Muslim in any sense. That’s not a statistic. That’s your daughter’s friend. Your son’s teammate. Maybe, your own child.

I am often inspired by the dawah efforts that I see in so many communities across the world, and these efforts are paying admirable dividends as people continue to enter Islam globally, alhamdulillah. But this fact hides an ugly truth, that while we are so engaged in sharing Islam with others, our own children are bleeding and shedding silent tears as they struggle to develop their identity and personal relationship with Islam. And the tragedy? Many of us don’t even know it’s happening. They smile at family gatherings. They fast during Ramadan. They show up to the masjid when you make them.

But in their rooms, late at night, they’re Googling: “Can I still be a good person if I leave Islam?” They’re crying because they feel like frauds—not Muslim enough for the masjid, not “normal” enough for school. They’re exhausted from performing different versions of themselves in every space they occupy. And by the time we notice the crisis, they’ve already mentally checked out.

It seems that we are so focused on nearly everything else, assuming that our kids will just “figure it out” like we did, that we have neglected them in their moments of greatest need.

As we enter the noble month of Ramadan, our world, today in 2026, is suffering immense changes. There are intense pressures on so many fronts, and I know how overwhelming this can seem.

But I would like to propose that we make this Ramadan different. I would like to ask you to turn your attention away from the outside world and all of its distractions, and focus on your children in an attempt to connect with their world and to see their struggles through their eyes.

Even as a first generation American, born and raised here, I can see how different the world is today for our children, and just how destructive and exhausting it can be for them. I call upon you to remember Allah’s words:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًۭا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَـٰٓئِكَةٌ غِلَاظٌۭ شِدَادٌۭ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

O believers! Protect yourselves and your families from a Fire whose fuel is humans and stones, overseen by powerful and severe angels, who never disobey whatever Allah orders—always doing as they are commanded. [Al-Tahrim: 6]

To make this task a little easier, I would like to share with you a series that was created for our tweens and teens, that focuses on their problems and their struggles, offering a solution every night from the Quran. This series, “30 Nights with the Quran: Stories for the Seeking Soul,” offers a chance to interact with the Quran from their perspective, showing how it addresses their unique problems. A great deal of time and thought went into making this series as relevant as possible for our young men and women, and the hope that it will be a source of comfort, direction and enlightenment for them, as well as you.

So, I’m asking you to make this Ramadan different. Not by adding more programs, more lectures, more pressure. But by watching this series with your teen. About ten minutes a night. That’s it. Don’t watch it alone and then lecture them about it. Watch it together. Let them hear you processing the same struggles they face. Let them see that you don’t have all the answers either. Because here’s the truth: Your teen doesn’t need another lecture. They need a witness. Someone who sees their pain and doesn’t minimize it.

A Message to the Teen Reading This (Probably Because Your Parents Made You)

I know. You didn’t choose to be here. Someone—probably your mom or dad—sent you this link with a “you should read this 💙” text. And I get it. You’re tired of being told what to do, how to be Muslim, why you should care.

So, I’m not going to do that.

Instead, I’m going to tell you something that nobody’s probably said to you lately: I see you. And I’m sorry. I’m sorry you’re navigating a world that constantly demands you choose between being Muslim and being yourself—as if those two things can’t coexist. I’m sorry that you never feel authentic anywhere.

I’m sorry that the adults in your life keep saying “just be strong” without teaching you how or understanding what you’re facing.

I’m sorry that Islam sometimes feels like a cage instead of a refuge at this point in your life.

And I’m sorry that when you try to talk about this, people assume you’re “losing your faith” instead of realizing you’re fighting to keep it.

Let me begin by telling you, that though I have never met you, I do sincerely love you and care about you. Although it has been many years since I was where you are, I do feel for you as someone who grew up in this country and had to figure things out mostly alone. My parents loved me a great deal, as I have no doubt that yours do too, but they couldn’t comprehend the pressures I was exposed to or the choices I had to face, since they grew up in a totally different society. In the years since I went through the pressures of teenage life as a Muslim in the west, things have only gotten harder with smartphones, social media and the steady rise in anti-Islamic sentiment. I’m sorry that you have to go through this.

At the risk of exposing myself as the total nerd that I am, allow me to share the timeless words of J.R.R. Tolkien from his novel, The Fellowship of the Ring, when Frodo, crushed by the weight of carrying the One Ring, confesses his frustration to Gandalf. “I wish it need not have happened in my time,” said Frodo. “So do I,” said Gandalf, “and so do all who live to see such times. But that is not for them to decide. All we have to decide is what to do with the time that is given us.”

These words actually echo the teachings of our own beloved Prophet ﷺ when he too spoke of days where it would be so hard to hold onto our faith:

No, you must call to good and prevent evil until you see greed being obeyed, desires being followed, worldly life being preferred, and everyone being impressed by their own opinion … Truly, ahead of you are days of patience where patience will be like holding a hot coal. The person who does good deeds in that time will have the reward of fifty men who do likewise.” (Sunan al-Tirmidhī)

With that in mind, I would like to invite you to a Ramadan series that was put together just for you. It’s called, “30 Nights with the Quran: Stories for the Seeking Soul,” where each night in Ramadan we are going to take a small peek into how the Quran can help you get through this very challenging time in your life. I don’t want you to just survive, but to thrive, and I hope that this series will hit home with you. It is also a way to reach out to you and let you know that you matter; that you matter very much, and that there are people out there who want to be there to support you. No judgment, no lectures, no pressure.

So, starting on the first night of Ramadan, a new video and written reflection, exclusive to Muslim Matters, will drop every night of Ramadan. Each one tackles a real struggle you’re likely facing—identity, comparison, parent conflicts, being the only Muslim in the room—and shows how the Quran addresses it.

  • Watch alone or with friends
  • Drop comments/questions—I’ll respond to every one bi ithnillah
  • Join the email community for a deeper dive, reflections and resources: [https://30nightswithquran.beehiiv.com/]

This isn’t another lecture series. It’s a 30-day challenge: What if the Quran actually has something to say about your real life?

Only one way to find out.

See you Night 1 insha Allah,

P.S. – You’re not alone

Dr. Ali

The post 30 Nights with the Qur’an: A Ramadan Series for Muslim Teens appeared first on MuslimMatters.org.

Keep Zakat Sacred: A Right Of The Poor, Not A Political Tool

16 February, 2026 - 05:00

Imagine a masjid having the funds to uplift a family out of poverty, but bullying them instead. This is exactly what happened at one suburban masjid.

It was in an area full of families who bought homes and put their kids in school in a place where -by definition- they would not come in contact with poor people. Over time, a couple of families (think single mom, multiple kids, barely subsisting below the poverty line) would start attending regularly.

This is the type of situation where strong community leadership, and a strong grounding in the purpose of zakat, would lead people to realize they had more than enough zakat collection to literally take an entire family in their own community out of poverty. They could have bought them a place to live, put their kids through school, created a positive generational impact in the lineage of that family – and still had zakat funds leftover to fund their gym expansion.

Instead, they mistreated them and made them jump through hoops to get funds (which, even then, were not nearly enough). The very funds that are the right of the poor and belong to them.

Zakat is one of the five pillars of our deen, and stories like this show how far we’ve strayed from its purpose.

Historically, there have always been differences of opinion on how funds can be spent (I’m old enough to remember this 2007 article arguing for zakat to be given to dawah organizations creating controversy online).

More recently, the Fiqh Council of North America (FCNA) published a fatwa on the permissibility of donating zakat funds to political campaigns. It was published alongside a dissenting opinion of that fatwa.

I want to be clear that I have no intent (or qualification) to critique the ruling from a jurisprudential perspective. If you are interested in that, Imam Suhaib Webb has put together a short video series (Part 1 | Part 2 | Part 3) that provides an explanation from a fiqh perspective as to why donating to political campaigns is not a legitimate use of zakat funds.

I do respect and recognize the need for this type of fatwa in the broader context of building a corpus of Islamic rulings in different times and places. No one ruling or piece of research is the finality of that topic. A ruling like this functions as something that other scholars can refer back to for critique or refinement.

I want to look at this ruling beyond the legalistic permissibility and more in context of a lack of leadership in how our community thinks about the institution of zakat.

The core of this discussion centers on the ayah in Surah At-Taubah that lays out the categories of zakat:Alms are meant only for the poor, the needy, those who administer them, those whose hearts need winning over, to free slaves and help those in debt, for God’s cause, and for travellers in need. This is ordained by God; God is all-knowing and wise.” [Surah At-Taubah: 9;60]

If you are unfamiliar with this ayah, I would recommend reading a quick explanation of it to get a basic grounding.

The core purpose of zakat is not disputed – it is a right of the poor upon the wealthy. Intuitively, we all understand this as the basic premise. And yet, the discussion our community has about zakat very rarely talks about the alleviation of poverty or uplifting the poor.

When I think back to discussions I have been privy to within a board or masjid setting, I would find community leaders talking about donating zakat funds in bulk to an Islamic organization, sending it overseas, or using it for masjid expenses and construction.

They would always hesitate to give to people locally, fearful that they might be taken advantage of. So they created city-wide databases to track how much a person had received so that they did not get too much. I have seen cases where people are exploited – forced to work manual labor jobs around the masjid for less than minimum wage, or cleaning the houses of the wealthy board members, just to get a small pittance of zakat support.

Then we get fatwas telling us we should be expanding who gets zakat – masjid construction projects, Islamic schools, Sunday schools, dawah organizations, and now, apparently, political lobbyists or candidates.

We find ways to strategize how to use zakat for almost everything except actually helping the poor.

The entirety of the zakat discussion that we have seems to talk about everything except the actual purpose of helping those in need. It is a discussion shaped by the perspectives of the wealthy – people who are insulated from the day-to-day realities of food insecurity, lack of housing, systemic poverty, and economic inequality.

This results from the mentality and culture pervasive in our American society. In a land where we are taught we can work hard to achieve anything, we are also implicitly taught that those who are less fortunate are simply not working hard enough, or deserve the situation they are in.

Instead of a love and reverence for the poor, we deride them. We see them as an inconvenience. Instead of empathizing with them, we want to write a check to a relief organization, maybe host a food drive with some good PR, and be done with it so we can go back to strategizing on more important issues like using zakat funds to build a new wing of Sunday school classrooms.

I recently came across an article painting the contrast between two different masjids in my city. The entire article is worth a read as it examines a number of important issues beyond the scope of this post. One quote particularly relevant to our context stood out:

He argues that nurturing social services programs for the economically disadvantaged, like Masjid Al-Islam does in its South Dallas neighborhood, should be at the “heart” of Muslim community-building in Dallas, rather than consolidating wealth. He pointed out that the same racist forces that decimated Black communities in the United States were now uniting to target EPIC City. Without addressing the most oppressed among them, Muslims cannot consolidate their power. “Black American Muslims and the immigrant Muslims have not fully connected and united. We are not operating as an ummah at our full potential,” added Imam Abdul-Jami.

This brings us back to the fatwa on using zakat funds for political causes. What purpose does it serve? Who is shaping that purpose? And why?

Had this been a fatwa about using general funds to fund a PAC, or influence politicians, there would be no objection. Why specifically zakat funds?

zakat

“The entirety of the zakat discussion that we have seems to talk about everything except the actual purpose of helping those in need.” [PC: Masjid Pogung Dalangang (unsplash)]

Who decides which political candidates can receive these funds?

How much are we going to assess a politician’s overall platform before giving them zakat? Are people supposed to take this fatwa and just pick political campaigns to give some of their zakat funds to?

What if a politician takes money from a Muslim group and then turns around and attacks them anyway?

How much do we need to donate before we can expect a tangible benefit to the community? For reference, the losing candidate in the 2024 Presidential election burned through $1.5 billion of campaign funds.

What if the funds end up in the hands of a politician who advocates for policies that further increase systemic poverty? Politicians who are in favor of eliminating social safety nets like food stamps?

How ironic would it be to dedicate a portion of our zakat money to a politician who ends up passing policies that systematically increase the number of people who need zakat to survive?

Are we only giving to candidates who are perhaps considering becoming Muslim? Or are we hiring people for a specific job?

Are political causes here meant to be quid pro quo? Are we guaranteeing that a politician will vote a certain way on a certain issue if they receive a certain amount of funding? Which votes are important enough to fund with zakat? What impact do they have on our community?

In short, it’s not clear what this fatwa is trying to accomplish, or how it should be implemented. And I understand that some will say the job of a jurist is to only establish the legal boundary. My response to that would be that a jurist issuing such a ruling without taking on the ground reality into account is doing a disservice and undermining the public’s trust in the institution of Islamic scholarship itself.

There is no blueprint showing a successful implementation of political advocacy by Muslims that justifies risking zakat funds. There are countless examples to the contrary – numerous White House Iftars where we fought for a ‘seat at the table’, Muslims ascending to higher ranks within the Biden administration, or Muslim physicians in the Dallas area privately hosting Greg Abbott in their homes to fundraise for him.

What, exactly, is the outcome of investing money into this type of political game? I am not saying it cannot be done, or even that we should not take part. Just do it with regular fundraising channels instead of zakat funds.

Rather, the more likely outcome is that it will pave the way to following the footsteps of politically aligned mega-churches that lose congregants due to their willful neglect of core teachings, such as caring for the poor. This, for me, is the most confusing part of the fatwa, as it quite literally appears to divert funds away from those who need it to survive, and instead line the pockets of corrupt actors who have no interest in Islam.

The Fiqh Council’s fatwa offers this justification:

“If we apply the rules with strict adherence to classical conditions (which, it should be noted, are largely ijtihādī in nature as well), this would weaken the practical functioning or aims of the Sharīʿah for this category, and essentially make this category null and void.”

In other words, if we do not find a way to identify a modern group of “those whose hearts are to be reconciled” (al-mu’allafah qulūbuhum), then we won’t be able to fulfill the injunction to give to people in this category.

The irony of this null and void framing is particularly striking given that the very same Fiqh Council had no problems whatsoever pressuring masjids all across America to adopt calculations for determining Ramadan and Eid, rendering the sunnah of physically sighting the moon and the duas related to it null and void.

When a fatwa like this is given with no context or a plan forward, it makes people lose faith in the leadership of the community. This discussion is compounded by recent revelations that an Islamic organization that raised $7 million for Gaza, diverted over $2 million to an individual for a completely unrelated cause unbeknownst to the donors.

Why is there not a focus to encourage people to utilize this category for other causes, such as food pantries, clinics, and other services in underserved areas?

There seems to be an underlying assumption that we’ve somehow ‘covered’ the primary purpose of zakat, and now we can move to other uses for it. Do any masjids or organizations collecting zakat have data showing how many families they have uplifted out of poverty? How many families in our masjid that were in need of zakat, got help, and now are in a position of being able to give zakat themselves?

Is anyone even paying attention to this – or do we simply not care?

It feels like we are numb to it, or we live lives where we can afford to be insulated from it. Then, when a politician attacks our masjids and organizations, we feel a visceral fear of what might happen to our community and want to do what we can to combat it.

Which is a perfectly fine sentiment. But let’s push ourselves to think more abundantly. Let’s find ways to use zakat more effectively for its primary purpose, and also raise other funds for other efforts.

For individuals in the position of giving zakat, it is imperative to exercise your own agency and take control of where your money is going. Be intentional about exactly what kinds of causes you want to support, and how best to support them. It may mean privately giving to families in need, or stepping back and giving to local organizations where you have more transparency regarding the work being done.

Zakat is not a light duty; it is one of the five major pillars on which our faith is built. Give it its proper and sacred due.

 

Related Reading (in addition to what is linked to in the article above)

 

[This article was first published here, where you can subscribe to receive more of the author’s content.] 

The post Keep Zakat Sacred: A Right Of The Poor, Not A Political Tool appeared first on MuslimMatters.org.

Far Away [Part 9] – Crane Dances In The River

15 February, 2026 - 14:07

On the night of a double birthday and a full moon, Darius is drawn deeper into the struggle between the healer he is meant to become and the warrior he cannot stop being.

Read Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8

Note: This is the last chapter of Far Away until after Ramadan. That’s why this chapter is extra long. In the meantime, look for my Ramadan-themed short story series.

* * *

Cutting Hay

It was late morning. Haaris and I had finished carrying in a huge stack of bundled hay that had been cut from the far field. The bundles were stacked almost as high as my shoulders, bound with twisted straw rope and smelling of dust and summer.

“Bring some bundles to the straw cutter,” Haaris instructed. The cutter stood beside the pile, bolted to a low wooden frame, the long handle worn smooth where hands had gripped it over the years. I had noticed it before, but this was the first time we were using it.

I handed Haaris a bundle, and he shoved it across the flat bed beneath the blade.

“Keep your fingers back,” he said gravely, tapping the slot where the iron would fall. “If you leave them here you will lose them. Baba says a man in the next village lost three.”

“Okay,” I said.

He gave me a suspicious look, as if unsure whether I truly understood.

He pulled the lever down. The blade came through with a heavy, clean chop. A neat spill of short-cut hay dropped into the basket below.

I stared. On my father’s farm, I had cut fodder with a hand blade on a chopping block, bent over until my back burned, hacking again and again while Lady Two waited, her dark eyes patient. In winter, my fingers had gone numb before I had finished enough for a single feeding. The cuts had been uneven, some too long, some too short, and I had always been in a hurry because there was so much else to do.

Here, the hay fell in perfect lengths with every stroke.

“Let me try.”

Haaris stepped aside, pleased to be asked.

I fed the bundle forward the way I had seen him do, lined it up, and brought the lever down. The resistance traveled through the wood into my arms, solid and satisfying.

We continued, Haaris feeding and me chopping. The rhythm came quickly. It felt almost like martial arts practice, the alignment and timing, the clean finish of each stroke.

“This would have saved me so much time on my farm,” I commented.

Haaris grinned. “You see? We are very advanced here.”

I smiled and kept working.

“Not too much at once,” Haaris said. “Or it will jam.”

“I know.”

“You don’t know everything,” he replied cheerfully.

I let that pass.

As we worked, Haaris explained that when it was done, we would soak the cut hay briefly, then mix it with bean mash, to make it easier to eat and more nutritious. I sort of knew this. On my old farm, I’d mixed it with chopped greens for the same reason.

Haaris talked about how the black goat had tried to butt him that morning and how Bao had caught another rat in the granary. “She ate half of it. So gross. It’s not like she needs it. I always feed her beef fat.”

When we were done, I ran my hand once along the smooth wooden frame, almost without thinking.

“Do not put your hand under there,” Haaris said suddenly, pointing at the blade again.

“I won’t,” I told him, smiling.

Animals Wrestling

We’d finished it quickly, and Haaris wanted to take a break from work to play what he called “animals wrestling,” where we each pretended to be an animal – I might be a bear, and he’d be a tiger – and we would wrestle while acting like our animal. We were supposed to growl, bark, or hiss like that animal. I found it silly, but Haaris loved it, so I indulged him every now and then. This morning, I was a chimera, and Haaris was a tiger.

I didn’t even know what a chimera was, but Haaaris explained that it had a deer’s body, a dragon’s head and scales, and cloven hooves. It was a gentle, herbivorous creature that avoided harming any living creature, and would even walk on clouds to avoid crushing grass.

He could not tell me how such a creature was supposed to fight, so when he charged in with teeth bared and hands in claws, I danced away, saying in an airy voice, “I cannot harm you, o human child.”

Haaris found this hilarious. He fell on the ground laughing and holding his stomach. Even I chuckled a bit.

“Well, isn’t this the sweetest little picture?” a rough voice said.

Capable of Violence

I whirled, shocked. There before me stood six people. Four men and two women, their boots and trousers caked with road dust. The men were young, broad-shouldered, their faces hard and unashamed. The gate had been closed, though not locked. These people had opened the gate and walked straight into the farm without permission. And I, utter fool that I was, had been so engrossed in a stupid children’s game that I had not heard them.

They stood loosely spaced, as if by habit rather than plan. The men were broad-shouldered, their movements unhurried, the kind of ease that comes from knowing one is feared more often than challenged. One of them, taller than the rest and perhaps nearing forty, had a thinning hairline and a permanent squint, as if the world annoyed him. Another, younger and lean, chewed on something and watched me with idle curiosity.

The leader stood slightly forward, though no one had announced him as such. He was about twenty-five, compact and alert, with sharp eyes that missed little. His hand rested near the hilt of a short blade tucked into his sash. The others mirrored him without thinking, their weapons cheap but serviceable: cudgels, a rusted spearhead hafted to a pole, knives with worn handles. These were not soldiers, but they were not desperate either.

None looked starved, though all looked… I couldn’t think of a word until I realized that they reminded me of my father when he was drunk. Capable of violence. Not only capable, but unconcerned. Violence to these men was a casual thing, a tool to be employed and then forgotten. They would kill, and it would mean nothing to them.

One of the women stood with them openly. She had a scar along her chin, pale and thick, as if it had healed badly. Her gaze was steady, appraising, and without shame. The other woman remained a step behind, her shoulders rounded, her eyes fixed on the ground. When she shifted her weight, she did so as quietly as possible, like someone trying not to be noticed.

The scarred woman glanced at Haaris, then grinned.

“That one’s pretty,” she said, nodding toward him. “Cute. He’d fetch a good price in the night market.”

Haaris froze.

Crane Dances in the River

I felt something cold settle in my chest.

“Run,” I said, without turning my head. “Go to your father. Now.” And I took a step to the side to place myself between the men and Haaris.

Haaris hesitated, just long enough for one of the men to take a step forward.

I moved before I thought.

My body dropped into River Flow as naturally as breathing. My weight sank, and my vision widened. I took them all in at once: the looseness of their grips, the way one man favored his left leg, the impatience flickering in the leader’s eyes. The man stepping toward Haaris was young, perhaps the youngest among them, his confidence not yet tempered by consequence.

“Move, boy,” he said to me, and reached out.

I kicked him in the stomach, sharp and fast, and quite hard.

The breath went out of him in a pained grunt. Before he could recover, I swept his forward foot with my instep. As he pitched toward me, off balance and surprised, I drove my knee upward into his jaw, which cracked audibly. A small bit of flesh flew out of his mouth, and I guessed he’d bitten off the end of his own tongue.

He went down hard and did not rise. Blood poured from his mouth.

“Crane dances in the river,” I said softly, almost dreamily, and I knew that I had a smile on my face, though I did not care.

For a heartbeat, everything stopped.

The other men tensed as one, hands flying to their weapons. A few of them cursed. One said, “What the devil?” The woman with the scar shifted her stance, her eyes bright. The cowed woman gasped softly.

Then Ma Shushu’s voice cut through the air.

“Hold! What is the meaning of this?”

He strode forward, calm but unmistakably furious. Lee Ayi was behind him, her face pale. She had one hand behind her back, as if hiding something. Haaris had vanished into the house.

“We need food,” the leader said. His tone was not a request. “And money. Your boy here has harmed one of my men. You owe restitution for that.”

I considered dashing into the house to retrieve my dao.  One of the thugs was already down, which left three. Of those three, one had a bad knee. As for the woman with the scar, she was clearly capable of violence, but did not appear to be armed. With the dao, I could take them all, I was sure of it. It wouldn’t even be hard.

But no, I could not leave Ma Shushu to face the group alone, even for a moment. Instead, I would dispatch the leader with my bare hands, take his blade, then use it to put down the others. I shifted my weight forward.

Before I could take a step, Ma Shushu whistled.

It was a sharp, piercing sound, nothing like the gentle calls he used with the animals. From the far field, the farmworkers straightened and began to run. Hoes and poles were still in their hands.

The men hesitated. One spat into the dirt.

“Another time,” he muttered.

They backed away, dragging their unconscious companion with them, leaving a trail of spattered blood in the dirt, not even picking him up to carry him with dignity, but dragging him through the dust. They retreated down the road without further words.

A Great Healer

Ma Shushu walked to the gate, and I followed at his side. He glanced sideways at me but said nothing. After verifying that the group was gone, he locked the gate – something that was normally only done at night. Then he turned to me with a troubled gaze.

“I do not approve of violence.”

I chewed on my lip, but I did not look away. “They tried to take Haaris. They said they would sell him in something called a night market.”

He tipped his head back, looking up at the gray sky. “Why didn’t you call for me sooner?”

I shrugged. “It happened very fast.”

“Darius.” Ma Shushu’s voice was low, his body still. My shoulders tensed as I felt the hammer about to drop. He was going to send me away. I had always known this moment would come, must come. Who was I to think I could be cared for, loved, and safe? What kind of fool was I?

“You have the potential to be a great healer,” Ma Shushu said.

I glanced up at him in surprise. “Huh? Me?”

“I’ve seen how you watch when I treat my patients. How your hands move in the air, mimicking my movements. Sometimes you look to the medicine that is needed before I even select it. You could be as good as me or better. This could be your future, your calling. Your means of providing for yourself and your family in this world.”

My mouth hung open. “I…”

“I do not approve of violence. The commission of violence is not compatible with healing.”

I did not know what to say.

Ma Shushu gave an annoyed cluck of his tongue, then began to walk away. He took two steps, then turned back to me. “I caught the last bit as you put that man down. You said something. What was it?”

I swallowed and cleared my throat. “Crane dances in the river,” I whispered.

Ma Shushu’s eyes narrowed the tiniest bit. He gave me a long, even gaze, then turned away again. I watched as he went to the farmworkers, clapping their shoulders and telling them they would receive an extra coin’s pay at the end of the day.

When he was done with that, he called me over and said, “Your aunt Jade is preparing a special meal for tonight. You should go help her. And tell Haaris to finish cutting the hay, then go check the animals in the far field. Make sure the fence along the ditch has not loosened.”

“Yes, sir,” I said, and walked away. Only much later did I realize that he never asked how I had done what I did to the thug. He had expressed no surprise at my ability. Only disappointment at the deed.

Ayah!

Halfway back to the house, I encountered Bao hunched in the dust of the path, eating something she had found. “What do you have there, kitty?” I asked. “Another rat?” Bao was absolutely amazing at catching –

I saw what she was eating. It was the thug’s tongue.  A laugh tore out of me, so exuberant and fierce that I tipped my head back and opened my mouth wide. Immediately, however, the laughter died, and my face went flat. This isn’t supposed to be funny, I thought. What’s the matter with me? I rubbed my face vigorously, averted my eyes from Bao and her bloody little meal, and walked on.

I found Haaris sitting on the front step of the house, blowing on a blade of grass with his eyes closed.

“What are you doing?”

“There’s some way to whistle with grass. I saw one of my cousins do it once. Auntie Ming’s son, the fat one. But I don’t know how.”

I passed on the message from his father.

He opened his eyes and gazed at me intensely. “I was watching from the door. I saw what you did.”

“Okay…” I crossed my arms, expecting him to judge me.

“It was incredible!” he shouted, and jumped up. “You went like this! Ayah!” He threw a clumsy kick. “Then like this, chaka! And like this!” He performed a reasonable imitation of my moves, like an actor on the stage. “How did you learn that?”

I shrugged. “From my father. Now go check on the animals like your Baba said. And don’t talk about it anymore, please.”

He walked off, still shouting, “Ayah!”

I went inside.

The kitchen was warm and fragrant. A large pot simmered over the low fire, steam rising in steady curls. Lee Ayi stood at the long wooden table, sleeves rolled back, flour dusting her forearms. Before her lay a mound of dough, smooth and elastic. She was pulling it into long strands, folding it, stretching again, her movements confident and practiced.

“Wash your hands,” she said without looking up.

I did so at the basin, scrubbing carefully.

She handed me a cleaver and gestured toward a basket of scallions and garlic. “Slice these thinly. Not crushed. Even pieces.”

I began cutting. The garlic stung my nose and made my eyes water. The scallions released a sharp, green scent. On the stove, chunks of beef simmered with ginger and dried chilies. The broth had already turned cloudy and rich.

“These are longevity noodles,” she said, pulling another long rope of dough until it thinned under its own weight. “They must remain uncut.”

“What is it for? What’s the occasion?”

“It’s Haaris’s birthday. Fifteenth day of the Tenth Month. He is eleven today.”

“Oh.”

She set the stretched strands aside and turned to a wooden board where sesame seeds had been lightly toasted. “Grind these,” she instructed.

I used the stone mortar, pressing and turning until the seeds released their oil and became a thick, fragrant paste. She mixed it with honey and shaped small cakes that she would fry quickly in oil later.

For a time, we worked in silence.

The Family Dao

“Zihan Ma is mad at me,” I said.

Lee Ayi stopped working and regarded me. “It’s his instinctive reaction to violence. But he will soften up. He knows you saved Haaris.”

“I saw you watching. You had something behind your back.”

She looked at the ground, then up at me. “I had my dao. But do not tell Husband.”

“Your wooden dao?”

“No.” She wiped her hands clean, then walked to the front door, looked outside, and then went to her bedroom. A moment later, she came out with a real dao in a gorgeous wooden sheath. She held it with both hands, not casually, but the way one carries something entrusted. The sheath was deep red, worn darker along the edges where fingers had touched it over the years. A pattern ran along its length in thin gold inlay, not gaudy, but precise. The design was of five animals arranged in a circle: tiger, crane, leopard, snake, and dragon, each flowing into the next so that no single creature dominated the design.

I stared.

“This is the Lee family dao,” she said quietly. “It has been passed down for many generations.”

She knelt and set it carefully across her lap. “After Jun De died, it should have gone to Yong. My father had it prepared for him. But when Yong was sent away, my father could not bear to see it hanging unused.” She paused. “He gave it to me.”

I stared at it longingly, Zihan Ma’s admonitions forgotten.

“May I draw it?”

She nodded. “Be careful. It is very sharp.”

I took it carefully and drew the blade.

The steel slid free with a soft whisper. The metal was slightly curved, bright but not mirror-polished. Fine lines ran along its surface like ripples, the mark of careful forging. Near the base of the blade, etched shallowly but unmistakably, was the Five Animals symbol again, the same circular design as on the sheath.

The handle was unlike any I had held before. It was pale and smooth, dense and cool beneath my fingers.

“Is this bone?”

“Fossilized ivory.”

Inlaid into the handle were thin slivers of mother-of-pearl that caught the light and shimmered softly. The balance was perfect. Not heavy, not light. It rested in my hand as if it had been made for it.

I swallowed.

“The sheath?” I asked.

“Gold inlay over teak.”

An Inherited Disease

I gave the weapon a quick twirl.

Lee Ayi gasped. “Careful!”

I smiled and stood, stepping back to a clear area in the living room. Without warning, I shot the dao out in a long jab, then whipped it back and forth in a fanning motion. I slashed diagonally, then drew it up between my body and my free hand – a very risky thing to do with a live blade. Spinning, I hid the blade behind my back, then used the momentum of the spin to whip it out in a wide arc. I continued, thrusting and slashing, moving my feet in tight steps, mindful of the limitations of the space. After a few minutes, I stopped, approached Lee Ayi and bowed to her, offering the dao with both hands.

She stared at me open-mouthed, then took the dao and sheathed it carefully.

“Do not tell me,” she said, “that Yong was mad enough to make you practice with a live blade.”

“I’m sure he would have, if he’d owned one. No, I was mad enough to do it myself.” I lifted my left pant leg and showed her the long, raised scar across my thigh. “Not without a few accidents, though.”

She shook her head. “We’re all insane. It’s like an inherited disease.”

“Who?”

“Us.” She pointed back and forth between herself and me. “The Lee family.” She blew out a heavy breath. “Let’s get back to work.” She put away the dao, and we worked in silence after that.

Birthdays

As evening approached, the table was set. The noodles were cooked carefully and lifted whole into bowls, long and unbroken. The beef was tender, the broth deep and hot. The sesame cakes were golden and sticky with honey.

We prayed Maghreb as a family, then sat to eat. Zihan Ma said a dua for the family, and a special dua for Haaris, asking Allah to protect him, grant him health and wisdom, and to always keep him on the path of Islam.

The food was wonderful, and I ate quietly, thinking about all that had happened that day.

“When’s your birthday, Darius?” Haaris asked.

The question caught me off guard.

“In late summer,” I said. “When the cicadas are loud.”

“What day?”

“I don’t know the day.”

“How come you don’t know? And how old are you now?”

“I’m fourteen.”

Haaris gave a puzzled frown. “That’s all?”

“But if it’s in late summer,” Lee Ayi said, “then it has already passed. Why didn’t you say anything?”

“My mother used to give me an extra portion of food on my birthday. After she passed, my father never marked it. I didn’t think it mattered. I did not know you would celebrate such things.”

Looking around the table, I saw that Haaris looked confused, Zihan Ma appeared regretful, and Lee Ayi had tears in her eyes.

“I’m sorry,” I said. “I didn’t mean to ruin the evening.”

“You didn’t ruin anything,” Zihan Ma said. He came to me and put an arm around my shoulders. “Next year, we will celebrate your birthday on the 15th day of the 8th month. But this year, today is your birthday.” He raised his hands and made a dua: “O Allah, I ask you by all your names, and by your mercy, to protect this boy Darius. Purify his heart with water and snow. Make him a great healer, and put barakah in his hands.”

He stood. “We have gifts.”

Haaris received a thick winter coat lined with cotton, and a wool cap dyed a dark green. He turned the coat over in his hands, beaming.

“For when the north wind comes,” Lee Ayi said.

Then Zihan Ma handed me two things: the round white Muslim cap that he always wore for salat, and a long wooden sabha made of sandalwood with three sections of 33 beads each. These were both his own, I knew. I had seen him using the sabha to count the praises of Allah.

I didn’t care that he had not planned these gifts in advance. The fact that he gave me something of his own touched me, and I smiled widely and genuinely, and thanked him.

Outside Looking In

Even as all this transpired, however, I felt like an actor. No, not an actor exactly. My happiness was real, but I was disconnected from it, as if I were actually standing outside the house in the cold, peering in through a gap in the shutters.

I saw the smile on my own face as if it belonged to someone else. I heard my own voice answering Haaris’s jokes. Watching from outside like a beggar, I saw myself take a bite of a honeyed sesame cake.

I saw Zihan Ma, wanting me to be something I was not. My eyes moved to Haaris, watching me with a strange mixture of admiration, awe, and pity. And I saw Lee Ayi – another stranger in her own home. Another Lee. She was not in the house. She was out here, with me, in the cold, looking through the window at a shadow of herself.

That night, when the house had grown quiet and the lamps were extinguished, I lay awake.

Moonlight spilled through the window, pale and full. The fifteenth of the month was always a full moon, I knew that much at least.

I rose carefully and drew my own dao in its sheath from beneath my mattress. Strapping it to my back, I stepped outside.

Silver Fields

The fields were silver. The air had turned frigid. I walked to the far field and planted my feet in the hard earth, then swiveled them lightly, feeling the texture of the earth. Reaching up to my shoulder, I drew the dao.

At first, I moved slowly, feeling the balance of the blade. Then the faces of the six intruders returned to me. The scar along the woman’s chin. The young man’s jaw snapping beneath my knee.

They would come again. If not them, then others. “In the end, no one will protect you but you. No one will save you but you.” That was my father’s voice.

“Allah is the Protector of the believers. He brings them out of darkness into light.” That was Zihan Ma’s.

I moved faster. The blade cut the air in clean arcs. My steps sharpened. I struck as if someone stood before me. “Violence only begets more violence,” Zihan Ma would say.

I moved even faster. I drove myself until my arms trembled and my lungs burned. When at last I stopped, the tip of the dao rested against the soil, and I bent forward, breathing hard beneath the full moon.

The household was asleep and silent as I slipped back into my bed.

A Figure in the Dark

This became my routine every night. Do my work, help Zihan Ma with his medical practice, take my classes, study, pray, then – when everyone was asleep – come out here to the far field and train, breathing vapor into the frosty night. Live dao in my hand, I moved like a chimera – not the peace-loving chimera Haaris had told me about, but a Lee family chimera, which must be a creature made up of all the strongest, fiercest, most deadly parts of the five animals.

I moved until my legs trembled and my sides ached. I pushed myself even harder than I had when I was alone, after my father left. After perfecting the old moves, I innovated new ones. My endurance and strength grew. New calluses formed on my hands. Within a month, my shoes were tattered and nearly falling off, though I repaired them as well as I could with Lee Ayi’s sewing needles.

One night, returning to the house after my secret practice session, I saw a figure coming up the path in the dark. The moon was down to a thin metallic crescent, and gloom covered the farm. Yet I could see that the figure walked unsteadily, as if wounded or weak.

I watched the figure, and as it drew closer, my heart seemed to stop in my chest. I did not believe in ghosts, but I did believe in the jinn, for the Quran spoke of them. Silently, without breath, I said, “La ilaha ill-Allah.” My hands twitched from the strength of my pulse as I stood as still as a grave marker in the silent, dark night.

* * *

Come back after Ramadan for Part 10 – Reunion

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:

As Light As Birdsong: A Ramadan Story

Kill The Courier – Hiding In Plain Sight

The post Far Away [Part 9] – Crane Dances In The River appeared first on MuslimMatters.org.

From The MuslimMatters Bookshelf: Ramadan Reads For 1447 AH

15 February, 2026 - 12:00

Ramadan is closer than ever, and it’s time to order ALL THE RAMADAN BOOKS for your little ones! After all, what better way to get the kidlets into the Ramadan hype than with Ramadan bedtime stories every night? (And of course – get those Eid books in, too!)

P.S. Don’t forget to use the code “MBR” for 15% off all products ordered from Crescent Moon Bookstore!

Toddler Books

Momo and Bronty’s First Book About Allah by Zanib Mian

Even before you start with Ramadan stories, our little ones need to understand the very foundation of our belief – beginning with our love for Allah. With straightforward text, the book describes who Allah is to toddlers. Laila Ramadhani’s adorable illustrations that will keep little ones hooked and connect to the simple words.

Radiant Ramadan by Marzieh Abbas

“Radiant Ramadan” is the third book in Marzieh Abbas and Anoosha Syed’s super cute board books series (Friday Fun and Excited for Eid).

The simple rhyming words and the adorable illustrations remain a winning formula, and will undoubtedly be a beloved Ramadan toddler read.

“Just Right” Ramadan by Jenny Molendyk Divlevi

The Zareen family eagerly awaits Ramadan every year… but will they be able to find the right balance this Ramadan between fasting, worship, hosting guests, and managing their daily tasks?
This relatable story is sure to capture the hearts of families everywhere with its humor and vibrant illustrations.

My Ramadan by Rabia Karzan

My Ramadan is a lift-the-flaps board book that introduces young readers to the joyous traditions of Ramadan. The book explores various aspects of this holy month, such as iftar, suhoor, and the Qur’an. It emphasizes the global unity of Muslims as they commence Ramadan with the sighting of the crescent moon.

Alya and the Eid Moon by Aysha Lakhani

Little Alya wants to find the Eid moon, but she keeps finding things like crescent-shaped dinner rolls and her uncle’s shiny bald head instead!

This silly board book should be read out with much exaggeration to induce many giggles from the little ones, and will likely become a fun favourite.

Excited for Eid by Marzieh Abbas

Written by the same author as “Radiant Ramadan,” this delightful board book shares its charm and so much Muslim joy! Join a sweet celebration of Eid in this irresistible board book highlighting the traditions of the end of Ramadan.

Picture Books

A Ramadan Night by Nadine Presley

The call for prayer hugs tight the sky of Damascus on the first night of Ramadan. As steps flutter to fill spaces in mosques, Sami sets out on a nighttime walk with Baba to answer his what does a Ramadan night feel like?

I love love LOVE that this entire book is about the true essence of Ramadan, and not some generic crescent moon or first fast or cultural iftar story. The illustrations and the text alike are steeped in Islam, making it the perfect book to read to get kids excited for Ramadan.

Zahra’s Blessing: A Ramadan Story by Shirin Shamsi

As Ramadan arrives, young Zahra has a special du’a in her heart. Zahra’s mother gently teaches her about Ramadan blessings and the importance of selfless generosity, and by the end, she discovers that the answer to her du’a is more amazing than she could have ever imagined! Richly lit up with Manal Mirza’s vibrant illustrations, this story is truly special.

Ramadan for Everyone by Aya Khalil

Ramadan is here! And this year, Habeeba is finally going to fast all day, every day, and pray all the special Ramadan prayers at night at the masjid, just like her older sister, Sumaya. The holy month is filled with decorations, beading, crafts, delicious recipes, religious ceremonies—so much activity that it’s hard for Habeeba to stay awake during prayer services or to resist Baba’s gooey, cheese-filled kunafa drenched in sweet syrup when she gets home from school. Habeeba is discouraged. How else can she be observant like Sumaya?

Ramadan Rain by Jamilah Thompkins-Bigelow

Haneen’s Momma says that during Ramadan raindrops bring blessings and answer prayers. As they travel through the streets on a slow bus ride, rain drips down the window, and Haneen prays for new shoes and bright dresses–gifts she really, really wants to receive for Eid.

When they arrive at the masjid, Haneen makes Eid cards with the twins, Safa and Marwa, helps give out dates and water and spread tarps for dinner, and whispers duas–and, as she does, she begins to wish for something different. Something she wants more than anything. After all, the most precious gifts are not shoes and dresses, but the kindness of friends and the magic of faith. And, of course, the love of your Momma.

Ramadan On Rahma Road by Razeena Omar Gutta

“Ramadan on Rahma Road: A Recipe Storybook” introduces us to Rahma Road, where Muslims of many diverse backgrounds get together to observe Ramadan together. +10 points for this book explicitly mentioning recitation of Qur’an and fasting with hope for reward from Allah!

Each spread features a glimpse of a family’s iftar prep, and a recipe for the meal that comes from the diverse backgrounds: roti bom for Malaysians (yay!!), koshary for Egyptians, and even South African rep with bunny chow!

The recipes look great, there is explicit Islamic rep, and this is honestly a great way to do the Ramadan-and-food angle. There’s also some good backmatter that talks about what Ramadan actually is!

Upside-Down Iftar by Maysa Odeh

Malak can’t wait to help her grandmother make iftar for their family. But when they decide to make makloubeh, everyone has a favorite ingredient to add, and Malak isn’t sure how they’ll fit it all in! This iftar is sure to be one to remember!

Packed with warm, vibrant illustrations and the beautiful chaos of a bustling kitchen, Upside Down Iftar is a heartwarming celebration of family, food, and culture.

Ibraheem’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?

“Ibraheem’s Perfect Eid” by Farhana Islam is actually super cute… AND incorporated actual Islam rather than brushing Eid off as a cultural holiday.

While the story itself is focused on Ibraheem worried about whether he got presents or not, it also incorporates references to the Sunan of Eid, shows Eid salah (and Ibraheem actually listening to the khutbah!), and niqabi rep in the illustrations which ALWAYS makes me happy.

A Golden Eid by Hiba Noor Khan

Hafsa and her family have spotted a crescent moon in the sky and ended their long Ramadan fast. Now they are getting ready to spend Eid with their loved ones? Decorating the house, donning fancy clothes, and preparing lots of delicious food, including halwa, Hafsa’s favorite sweet treat. But when her father begins giving the food away to all the neighbors, Hafsa is worried that there won’t be anything left for her!

 

 

 

Related:

From The MuslimMatters Bookshelf: Ramadan Reads 2024

The MM Edit: Ramadan Reads 2022

 

The post From The MuslimMatters Bookshelf: Ramadan Reads For 1447 AH appeared first on MuslimMatters.org.

Parenting Through Times Of Fear, Injustice, And Resistance: A Trauma-Informed, Faith-Centered Guide

12 February, 2026 - 10:07

On a quiet school morning, a mother stands frozen at her front window, watching the street. Her child’s backpack rests by the door. The bus is coming. But so is fear.

Across the country, Black, Brown, Indigenous, immigrant, and Muslim parents are waking up each day with the same question: Is it safe to send my child outside today?

Immigration raids, masked enforcement officers, public arrests, and aggressive policing have turned ordinary routines like school drop-offs, grocery trips, and morning commutes into moments of terror. Parenting in this climate is no longer just about guidance and discipline. It is about survival, protection, and moral courage.

For Muslims and families of color, this moment is not new. It is history repeating itself, and our nervous systems know it.

When History Enters the Living Room: What Families Are Feeling

For Black and Brown communities, regardless of faith, today’s fear is deeply familiar. Masked raids, public arrests, and militarized enforcement mirror older systems of racial terror, slave patrols, the KKK, lynchings, and state-sanctioned violence. The uniforms have changed. The trauma has not.

One father described the moment his child whispered, “Are they going to take you too?” Another parent shared that her elementary-aged daughter began packing her favorite toy in her backpack just in case she never made it home.

Our nervous systems respond before our minds can catch up. Hearts race. Muscles tense. Breathing becomes shallow. This is trauma physiology, the body recognizing danger long before logic arrives.

Children should be in school learning, not hiding in fear from masked men who resemble symbols of racial terror. Yet families are afraid to leave their homes, to go grocery shopping, or to send their children to the bus stop. That constant fear reshapes daily life, fractures trust, destabilizes families, and erodes dignity.

Even if policies change tomorrow, the psychological imprint remains.

When children witness this, their sense of safety, justice, and belonging is fundamentally shaken.

Collective Trauma and the Cost of Dehumanization parenting

“Children should be in school learning, not hiding in fear from masked men who resemble symbols of racial terror.” [PC: Tamirlan Maratov (unsplash)]

These policies expose how systems rooted in colonialism, racism, and surveillance continue to operate by othering and dehumanizing entire communities.

For generations, violence has been normalized towards Muslim and non-Muslim Black and Brown bodies. It has been expected, dismissed, and minimized. But when fear enters white communities, something shifts. Suddenly, the threat becomes real, urgent, and visible.

One parent said, “For the first time, my white neighbors looked afraid, and I realized they were just beginning to feel what we have carried for centuries.”

Healing requires reckoning with how violence is stored in our bodies, normalized in our culture, and selectively grieved.

The Qur’an reminds us that division weakens and unity protects:

“And hold firmly to the rope of Allah all together and do not become divided.” [Surah ‘Ali-Imran: 3;103]

When communities fracture, they become easier to control. Collective care and collective strategy are how we survive agendas rooted in dehumanization.

Grief, Fear, and Finding God in the Middle of the Storm

What families are experiencing is collective grief layered with shock, numbness, anger, helplessness, and profound loss of safety.

One mother shared, “Every siren feels personal. Every knock at the door makes my chest tighten.

In Islam, spiritual grounding is not passive. It is psychologically protective and proactive.

When human power becomes abusive and unpredictable, reconnecting to Allah subḥānahu wa ta'āla (glorified and exalted be He) restores emotional stability, dignity, and hope.

We begin by anchoring our families in Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Names that heal fear and rage:

  • Al-‘Adl (The Utterly Just): So injustice never feels permanent.

  • Al-Ḥakam (The Ultimate Judge): When courts and systems fail.

  • Al-Mu’min (The Giver of Safety): When the world feels dangerous.

  • Al-Jabbār (The Restorer of the Broken): When hearts are shattered.

  • Al-Qahhār (The Overpowering): When oppression feels unstoppable.

  • Ar-Raḥmān & Ar-Raḥīm (The Most Merciful): When grief overwhelms.

While we have so many emotions and feelings about what we are witnessing and feeling, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) reminded us of the power these emotions have:

“Beware the supplication of the oppressed, for it is answered.” [Bukhari]

The Qur’an also helps us give meaning to our challenges that we are witnessing by reminding us:

“Do people think once they say, ‘We believe,’ that they will be left without being tested?” [Surah Al”Ankabut: 29;2]

This spiritual grounding transforms fear and despair into moral courage and purpose.

Parenting in Crisis: How Do We Talk to Our Children?

Children are absorbing everything: conversations, headlines, social media clips, whispered worries. Silence does not protect them. Connection does.

One father described sitting on his son’s bed, trying to explain why people were being taken away. His son listened quietly, then asked, “But Allah subḥānahu wa ta'āla (glorified and exalted be He) sees, right?”

That question holds everything.

Trauma-informed parenting means:

  • Starting with emotional connection

  • Asking what children already know

  • Gently correcting misinformation

  • Letting children ask their hardest questions

  • Naming emotions: fear, anger, sadness, confusion

  • Teaching body awareness: “Where do you feel that fear?”

  • Practicing grounding through dua, prayer, breathing, movement, and routine

  • Offering constant reassurance of love and presence

Emotionally safe children are not shielded from reality. They are anchored in relationship, faith, and belonging.

Community as Medicine: Why Healing Must Be Collective

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) warned:

“Stick to the community, for the wolf eats only the stray sheep.” [Tirmidhi]

In moments of fear, community becomes medicine. In mosques, community centers, and living rooms, families are gathering, sharing food, childcare, prayers, legal resources, and emotional support. Children play while parents exchange updates. Elders remind everyone: We have survived worse.

Community regulates nervous systems, restores dignity, and prevents despair.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) taught us:

“Whoever among you sees injustice, let them change it with their hand, their voice, or at the very least, their heart.” [Muslim]

Collective action — mutual aid, coalition-building, advocacy, and peaceful organizing — transforms fear into resistance.

From Fear to Moral Courage: A Call to Parents

This moment calls parents to raise children not only in safety but in dignity, justice, and courage.

Standing against injustice becomes an act of worship. Advocacy becomes healing. Solidarity becomes faith in action.

Silence is not neutrality. Silence allows harm to grow.

Our children are watching. They are learning how to respond when the world becomes unjust.

Trauma-informed, spiritually grounded parenting offers children more than survival. It offers purpose. It teaches them that they belong, that they matter, and that they are never alone.

Through faith, community, and courageous action, families of color do more than endure. They resist, heal, and rise.

May they learn that fear can become courage. That grief can become service. And that faith can become resistance.

 

Related:

[Podcast] Parenting with Purpose | Eman Ahmed

Audio Article: Raising Resilient Muslim Kids

The post Parenting Through Times Of Fear, Injustice, And Resistance: A Trauma-Informed, Faith-Centered Guide appeared first on MuslimMatters.org.

Recognizing Allah’s Mercy For What It Is: Reclaiming Agency Through Ramadan

10 February, 2026 - 19:51

You open your eyes and reach for your phone before your feet touch the floor. The screen illuminates: notifications, emails, messages, scrolling through Instagram, Twitter, TikTok. You watch without choosing to watch. Thirty minutes dissolve before you register time passing.

You pray Fajr in a rush, if you pray at all, because work awaits. The commute is podcasts at double speed. Work is browser tabs breeding across screens. Evening is Netflix, Instagram, YouTube, and so on. You fall asleep to the glow, wake to the buzz, and somewhere in between wonder: Why do I feel so disconnected?

This is the rhythm of modern life, not chosen, but submitted to. We have become spectators of our own days, passive consumers of time itself. Allah subḥānahu wa ta'āla (glorified and exalted be He) warns us against this state:

“And remember your Lord within yourself in humility and fear, without being loud in speech – in the mornings and the evenings. And do not be among the heedless” [Surah Al’A’raf; 7:205]

We move through life unaware, distracted, passive.

But once a year, something interrupts.

The Spectacle and the Loss of Agency

Guy Debord foresaw this in his concept of “The Spectacle.” Simply put, the spectacle he refers to, is when capitalism invades every aspect of our lives to the point we are spectators in our own lives. This extends beyond the typical capital rift of organisations selling us products, and looks at how the infrastructure for modernity has turned life itself into something to watch, to document, to consume. It occupies our time, our thought process, so that we become bystanders just watching, not living. Life becomes images to consume rather than experiences to live. We don’t choose what we focus on anymore. Our attention has been colonized.

As a Muslim, I think about this constantly, because Islam demands presence and consciousness in every single action. To be honest, I find myself guilty of this often. I catch myself praying while my mind is completely elsewhere. Du’as are rushed so I can get back to the work task at hand. On a bigger scale, this affects our ummah because when our awareness is compromised, we become victims to the spectacle.

So, whenever Ramadan is around the corner, there are usually two forces colliding. There’s the part that embraces the beauty of this month, everything slows down, and we become more conscious. Then there’s a part of us that worries about how this will disrupt our workflow, our routine, our eating habits, the habits we’ve built to stay plugged into the spectacle.

Ramadan: An Intentional Disruption

Ramadan forces us onto a different clock entirely. Not the manufactured time of productivity and lunch breaks, but natural, lunar time. The rhythms of day and night dictate when you eat, not corporate schedules or convenience. You break your fast at Maghrib because the sun has set, not because it’s 6 pm on someone’s invented grid. This is time as Allah subḥānahu wa ta'āla (glorified and exalted be He) intended it, not time as capitalism requires it.

One of the most common responses Muslims give when asked (by non-Muslims) what fasting is about is that it’s “to feel what poor people feel”. But that is stripping it down to a simplistic sentiment. Ramadan is a conscious, deliberate effort to abstain from food, yes, but also from the constant consumption that defines modern life. You are awake to what you’re doing. Every moment you feel hunger, you’re reminded: I am choosing this. I am present in this choice. The discomfort is not there to make you “feel what poor people feel,” that tired cliché that misses the point entirely. The Qur’an states the purpose plainly:

“O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may attain taqwa.” [Surah Al-Baqarah; 2:183]

Taqwa – consciousness of Allah subḥānahu wa ta'āla (glorified and exalted be He); mindful awareness in every action. The discomfort wakes you up. It pulls you from autopilot and reminds you that you have a body, not just a screen-lit face

The nights become different. Taraweeh stretches long after Isha, demanding stamina and focus when Netflix would be easier. Qiyam al-layl pulls you from sleep in the quiet hours. The Qur’an, often rushed through or skipped entirely in other months, becomes a daily companion. These are additions, intensifications, deliberate choices to do more when everything in modern life tells you to do less, to optimize, to streamline.

You become a physical embodiment of presence. Walking to the mosque, standing in prayer for hours, breaking fast with community, and reading Qur’an with intention. You respond to your body’s needs and the natural world’s rhythms. This is what it means to live consciously, to reclaim agency from the system that wants you passive, distracted, and compliant.

Ramadan doesn’t ask politely if it can interrupt your routine. It demands interruption and, in that demand, lies Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Mercy.

The Mercy of Structure Reclaiming agency through Ramadan

“Ramadan is already built, functioning to perfection. We just need to show up and commit to it.” [PC: Shahed Mufleh (unsplash)]

One of the things that has always fascinated me about Ramadan is that even Muslims who are not the most devout usually show up. Some mock them as “Ramadan Muslims,” but I see beauty in this. Allah subḥānahu wa ta'āla (glorified and exalted be He) has given us training wheels, a concentrated month to practice, and everyone is entitled to it regardless of their past or how devoted they’ve been. It’s an access point for all, born from the mercy of Allah subḥānahu wa ta'āla (glorified and exalted be He).

This is both discipline and gift. In secular frameworks, people have to organize social gatherings, plan acts of resistance, and build alternative communities from scratch. It’s exhausting work that often fizzles out. But Ramadan is already built, functioning to perfection. We don’t need to invent the cure to modern isolation and passivity. We just need to show up and commit to it. A month where everyone is connected in a conscious effort to reclaim closeness to Allah subḥānahu wa ta'āla (glorified and exalted be He) and to live actively, not passively.

It’s a cure to modern malaise.

From Passivity to Agency

So how can we make the most of this blessed month to move from passivity to agency? It’s a sequence where each act of reclaiming builds the capacity for the next.

  1. Reclaiming Time

It starts with prayer as the structure that organizes everything else. This means praying consciously, not performatively, for at least five minutes before returning to work. Prayer builds rhythm, and it resists the tyranny of notifications and the manufactured urgency of productivity culture. But this only works if you bring full presence to it. Without agency, prayer becomes a hollow ritual.

  1. Reclaiming Consumption

Fasting teaches us about desire and control, but not in the way most people think. Abstinence for a set period is only the beginning. Far more valuable is understanding why we abstain and what consumption does to us. The goal extends beyond prohibiting yourself from eating, but rather to reach a point where you don’t even want to consume mindlessly because you see how it cuts you off from yourself.

This is the space Ramadan creates. In that space, the dopamine cycle breaks. You start to notice how much of your day was spent chasing the next hit of stimulation, scrolling, snacking, streaming, anything to avoid stillness. The physical fast only works if it’s paired with a fast from distraction.

When consumption no longer controls you, attention becomes possible.

  1. Reclaiming Attention

Treating the Qur’an as deep reading in an age of skimming. I’m less concerned with how many times you complete the Qur’an than with whether you’re actually reading, pondering, going deep. Allah subḥānahu wa ta'āla (glorified and exalted be He) asks us: “Do they not reflect upon the Qur’an?” [Surah An-Nisa; 4:82]. Reflection requires time, attention, presence – everything the spectacle denies us. The same applies to taraweeh. Twenty rak’ahs done on autopilot mean less than four done with deep, sustained focus. The discipline of being fully there for one thing, not half-there for many things.

This kind of attention is impossible when you’re still plugged into the spectacle. But when you’ve reclaimed your time and broken the consumption cycle, attention stops being a struggle. 

  1. Reclaiming Community

When Ramadan becomes a social media show; elaborate spreads photographed and posted before anyone eats, or funny reels about relatable Ramadan behavior, we’ve turned the sacred into content. There’s a difference between communal practice and social media solidarity. One builds real relationships while the other maintains audiences.

This Ramadan, I’m using the month to reconnect with people I’ve been too distracted to talk to. Not through a story or a post, but through an actual message, better yet, a call. “Ramadan Mubarak. How are you planning to use this month? What are your resolutions?”

We’re all so connected through our devices. There’s no excuse not to connect as human beings.

Beyond Ramadan: The Training Ground

Ramadan is practice for the other eleven months. That’s the point many of us miss. We treat it as a month of peak devotion, then the gloves come off, and it’s back to business as usual. But the month was never meant to stand alone. It’s a training ground for a life lived consciously.

Small acts of agency compound. You don’t transform your entire life in thirty days. You build capacity, practice choosing, and strengthen the muscle of presence. The habits you build within Ramadan’s structure can sustain you through the chaos waiting outside it.

The test is whether these practices outlive the month. Can you pray Fajr when Ramadan ends? Can you resist the scroll when fasting is no longer required? Can you maintain real community when the ummah disperses back into routine?

Consciousness is a continuous effort, not a one-time Ramadan achievement. This is where many of us fall short, myself included. We mistake intensity for transformation. We think because we felt close to Allah subḥānahu wa ta'āla (glorified and exalted be He) in Ramadan, we’ve arrived. But closeness requires maintenance, and agency requires practice.

Ramadan gives you the tools. What you do with them in Shawwal, in Rajab, in the dead of winter when motivation is gone, that’s where the real work begins.

The Sacred as Resistance

One month later.

You open your eyes. The phone is still on the nightstand, but you don’t reach for it. Not yet. First, Fajr followed by du’a. A moment of stillness before the world makes its demands.

You still have work, and browser tabs still multiply. The dunya hasn’t become simple, but it no longer controls you the way it did. You move through it differently now. Prayer structures your day. You eat consciously, not compulsively. The Qur’an sits open more often than closed. When evening comes, Netflix is a choice, not a reflex. Instagram is something you check, not something you sink into.

You fall asleep without the glow. You wake without reaching for the buzz.

Some days you slip, and some days the spectacle wins. But the capacity is there now. You know what it feels like to live consciously because you practiced it for thirty days. You know what it feels like to have agency because Ramadan gives you the structure to remember.

The rhythm of modern life can be broken. You are no longer just a spectator. You are a participant, deliberate and awake.

That is the gift of Ramadan. Not that it saves you once, but that it shows you how to save yourself, again and again, month after month, for as long as you live.

Allah subḥānahu wa ta'āla (glorified and exalted be He) gives us the tools. The question is whether we’ll keep using them.

 

Related:

[Podcast] Dropping the Spiritual Baggage: Overcoming Malice Before Ramadan | Ustadh Justin Parrott

How to Make this Ramadan Epic | Shaykh Muhammad Alshareef

The post Recognizing Allah’s Mercy For What It Is: Reclaiming Agency Through Ramadan appeared first on MuslimMatters.org.

[Podcast] Dropping the Spiritual Baggage: Overcoming Malice Before Ramadan | Ustadh Justin Parrott

10 February, 2026 - 12:00

Ramadan’s just around the corner, and we all want to spiritually prepare for it – but where do we even start? Ustadh Justin Parrott gets us started by identifying the rarely-discussed spiritual disease of malice, and shares tips and tricks on letting go of the emotional and spiritual baggage of malice before Ramadan begins.

Ustadh Justin Parrott holds BAs in Physics and English from Otterbein University, an MLIS from Kent State University, and an MRes in Islamic Studies from the University of Wales. Under the mentorship of Shaykh Dr. Huocaine Chouat, he served as a volunteer imam with the Islamic Society of Greater Columbus until 2013.

He is currently an Associate Academic Librarian at NYU Abu Dhabi and Webmaster for the Middle East Librarians Association (MELA). He previously served as a Senior Research Fellow at Yaqeen Institute and as an Instructor of Islamic Creed at Mishkah University.

Related:

Starting Shaban, Train Yourself To Head Into Ramadan Without Malice

[Podcast] Reorienting for Ramadan | Ustadh Abu Amina (Justin Parrott)

The post [Podcast] Dropping the Spiritual Baggage: Overcoming Malice Before Ramadan | Ustadh Justin Parrott appeared first on MuslimMatters.org.

Far Away [Part 8] – Refugees At The Gate

8 February, 2026 - 21:44

Darius continues his training with Lee Ayi, and the first refugees appear at the gate.

Read Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7

* * *

A Fast Learner

I had never in my life been a student of anything except the fighting arts, but now I studied medicine, math, writing, and deen all at once. I proved to be a fast learner. At times I felt as if there were a thousand different thoughts in my head, chasing each other in a mad game of tag. The only thing that gave me some trouble was the Arabic pronunciation of the words in the salat and the Quran. Haaris corrected me patiently, repeating the words until my tongue began to obey.

At night I slept without my dao, as I had promised myself I would.

On Fridays, Ma Shushu continued to leave me behind. One week he said my shoulder was not ready. Another week the road was too rough. Another time he went alone, saying the market would be crowded. The excuses grew thinner, but I did not press. For me to accuse him of lying would be impossible. I would never be able to get the words out of my mouth.

On those Fridays, after the house emptied, Lee Ayi brought out the wooden dao.

At first she asked me only to watch. Then to correct her stance. Then her footwork. Slowly, carefully, I taught her what I could. How to root her weight. How not to rush the transitions between movements. How to insert rapid, subtle strikes between the bigger movements, so that no motion was wasted.

Then we would put down the dao and spar empty-handed. My father used to go nearly full force in such sparring sessions, leaving me with black eyes, bruised ribs, and on one occasion a fractured hand. But between me and Lee Ayi the goal was to lightly kick or slap the opponent. Obviously I went easy on her, but not too easy. When she left an opening I would slap her shoulder, kick her leg, or kick her lightly in the belly. She never complained. In fact, she learned eagerly, with a seriousness that surprised me.

As we practiced, the old cat, Bao, sat on the roof of the house, sunning herself and watching us. Bao and I had come to a place of mutual respect. She was a fantastic ratter and would deposit her fat kills at the doorstep daily. She was not my friend, however, nor were any of the other animals. In fact, I had no true friends. I cared very much for Jade, Ma, and Haaris, and I was fond of the animals. But the deepest part of my heart was sealed against genuine friendship and love. I did not know why. Maybe I was in mourning.

The only moments in which I felt my heart crack open to admit sunshine and air, came during salat. In Allah, I found a friend who would not abandon me, betray me or die. He saw all that I had hidden. There was no pretense with Allah. No hypocrisy. How could there be? With Allah I could be me, and as long as I kept my faith and committed no evil, I was accepted and respected. Perhaps my understanding was flawed. Perhaps my idea of Allah was still immature. In any case, the salat brought me comfort and reassurance.

This weekly training was my secret with Lee Ayi. I enjoyed it, but I dreaded the day Ma Shushu would discover it.

After training we would sit on the edge of the wall, wash ourselves from the basin, and talk.

Thirty Three Generations

The Friday after her revelation about Jun De, I asked her about it.

“You mentioned that he drowned,” I said, “It sounded like there was foul play involved.”

She looked up sharply, startled. “What? No, nothing like that. La ilaha il-Allah. Only that Jun De’s passing leads to another subject.”

I waited, taking another scoop of cool water in my hand and splashing it on my face. I tasted my own sweat as it washed across my lips.

“Five Animals has been in the Lee family for thirty-three generations, according to my father. Maybe more. For boys, it was required. For girls, optional.”

You learned it.”

She grimaced. “Not very well, as you know. And just for fun. It fascinated me. But you see, the eldest son has always been expected to inherit Five Animals, master it and pass it on. When Jun De passed away, Allah have mercy on him, that obThe Friday after her revelation about Jun De, I asked her about it.

“You mentioned that he drowned,” I said. “It sounded like there was foul play involved.”

She looked up sharply, startled. “What? No, nothing like that. La ilaha il-Allah. Only that Jun De’s passing leads to another subject.”

I waited, taking another scoop of cool water in my hand and splashing it on my face. I tasted my own sweat as it washed across my lips.

“Five Animals has been in the Lee family for thirty-three generations, according to my father. Maybe more. For boys, it was required. For girls, optional.”

“You learned it.”

She grimaced. “Not very well, as you know. And just for fun. It fascinated me. But you see, the eldest son has always been expected to inherit Five Animals, master it, and pass it on. When Jun De passed away, Allah have mercy on him, that obligation fell to Yong. My father trained him hard, and he believed Yong was one of the best in many generations. Precise, flowing, yet brutal when it mattered. My father used to say that Yong would become one of the top martial arts masters in our province, maybe the empire.”

She put her hands on her knees and sighed.

“Sending Yong away broke my father’s heart. But he could not tolerate disrespect. Not in the house, nor in the art. There is no one else now.” She studied a line of ants dragging a dead beetle across the ground. “I am not a master, and I cannot teach Haaris anyway because Husband does not approve.”

She glanced at me briefly, then away.

“The line ends with you.”

I felt the words settle like a heavy pack loaded onto my shoulders, but before I could speak she added calmly, “I just thought you should know.”

“But I cannot train openly. You just said that Ma Shushu does not approve.”

“Yes, and I love him. He is a great man, and I would never undermine him.” Looking around, no doubt realizing the falseness of her words when we had just finished a training session, she threw up her arms. “I don’t know.” And she walked away.

What Still Exists

The next Friday we had finished our training session and were again drawing water from the well, but with the pail this time, hauling it inside to use for washing floors and hands, and for cooking. I hauled and she poured.

“Your grandmother is still alive,” Lee Ayi said.

I nearly spilled the water. “What? You said she died.”

“No, I never said that. But you’re right, your maternal grandmother is dead. Your mother’s side of the family all have poor longevity, for some reason. But I’m talking about your paternal grandmother. My mother. After my father died, she remarried. Another Hui man. A good one, or so it seems from the outside. I visit her every year at Eid ul-Adha. It’s hard to get away from the farm.”

“Where is she?”

“In a city to the north, called Deep Harbor. A half-day’s journey on horseback.” She wiped her hands on her apron. “Her husband is wealthy. She lives well and occupies herself with buying art and sponsoring artists. It’s a different kind of life.”

I swallowed. “Does she know about me?”

Lee Ayi considered this. “She knows Yong had a son. She does not know where you are.”

She carried the bucket inside and returned with it empty.

“I am not telling you this to confuse you or tear you in different directions. I am only telling you what still exists.”

Hoop and Stick

One workday afternoon, when Haaris and I had finished our work early as usual and Ma Shushu had no patients, I sat on the wall beside the front gate, watching Haaris play stick and hoop. He had a wooden hoop he had made by curving a slender bamboo shoot and binding the ends together. He would roll it along, using the stick to keep it moving.

There were many other games he liked, including games played with cards, goat’s bones, and on a wooden board with round stones. His knowledge of games seemed almost as extensive as my knowledge of martial arts. More than anything else I had experienced, learning these games made me realize how abnormal my childhood had been, for Haaris seemed to think that every child must know these games, while I knew none of them.

Well, almost none. Sometimes, when the day’s work had been heavy and he was tired, Haaris liked to set the wooden milk pail on top of a stack of firewood. Then we would sit some distance away and take turns throwing pebbles at it, trying to hit it. This was actually something I had done before to pass the time when I was bored, but I had not realized it was a game.

Anyway, that day Haaris was doing very well with the hoop, running at full speed just to keep up with it, and I was watching with a smile, when movement from the road caught my eye. I turned my head and saw a woman with a small boy. They were walking up the road, hand in hand, barefoot. Their clothing was caked with dust, and the child looked painfully thin. The woman’s head hung down. She and the boy walked right past me.

People certainly traveled this road at times. The farm laborers came on foot, and the landowners traveled on horseback or mule back. There were also sometimes tinkers, merchants and even once a small caravan, on their way to Deep Harbor, the city in the north where my paternal grandmother supposedly lived.

These two, however, looked as if they didn’t know where they were going, or why, or what they would do when they got there. They looked hungry, exhausted and on their final steps.

I called out, “Auntie, where are you going?”

The woman did not stop, but the child turned. I waved to him. He tugged on his mother’s hand but she kept walking and nearly pulled the boy off his feet.

Refugees

I leaped from the wall down onto the road and ran after them, dust rising from my shoes in little clouds. Catching up quickly, I stopped before the woman. Bowing slightly, I said, “Auntie, can you wait a moment?”

She stopped and lifted her face to mine. Her eyes were sunken. If they had been fireplaces, I would have said the fire was down to a single spark.

“We have not bothered you,” she said pleadingly. “And we are not thieves. Let us pass.”

I made a gesture with my palms for her to be calm. “I live on the farm you just passed. Why don’t you walk back to the gate and I’ll bring you water and food?”

She gazed into my eyes for a long moment, then said, “Thank you, kind sir.”

This almost made me smile, her calling me sir. Me, an uncouth, good-for-nothing kid with little schooling and no greater talent than hurting people.

Walking back to the gate I asked where she was going.

“North, that is all. We were driven from our home in the south by the invaders. We have been walking a long time.”

When we reached the gate I said, “Wait here. Do not leave.”

I ran back to the house with Haaris at my heels. “What happened?” he asked. “Where did you go?”

I found my uncle treating an elderly man with a wound on the side of his head. “Ma Shushu,” I said quietly. “Sorry to bother you. There is a woman and child at the gate. They are refugees, in bad condition. I offered food and water.”

He glanced at me, distracted. “Yes, fine. Tell your aunt to care for them.”

Provisions and News

I found Lee Ayi cutting vegetables. She set aside her work and walked quickly to the gate, with Haaris and I hustling along beside her. Taking the woman’s hand, she led the refugees to the well, where she sat them down on the edge. Under my aunt’s direction, I used a washcloth to wash the boy’s face, hands and feet, while she did the same for the mother. Haaris found an extra pair of Lee Ayi’s shoes for the woman, and an old pair of his own shoes for the boy.

By the time Asr arrived, the woman and child had eaten their fill of curried rice with eggs, shallots and garlic, and filled their water gourds. Haaris even gave the boy an old shuttlecock he’d made out of tree resin and twine. The woman and child rose to leave.

“No,” Lee Ayi said. “It will be dark in a few hours. You will sleep in the barn tonight, eat breakfast in the morning, and we will give you provisions for the road.”

The woman looked doubtful. “You… you will not lock us in?”

Lee Ayi frowned. “Of course not.” She lifted her hands helplessly. “We offer you assistance, that is all. You are free to leave if you prefer.”

The woman broke down. She fell to the ground and prostrated to Lee Ayi, weeping. The boy hugged her, confused.

“Astaghfirullah.” Lee Ayi picked the woman up and helped her stand. “Never prostrate to another human being. Only to Allah Almighty.”

“You -” The woman’s breath caught as she tried to stifle her sobs. “You are Hui?”

“Yes. We are Muslim.”

“Then we too wish to be Muslim.”

That evening the refugees ate dinner in the house with us, though the woman was clearly uncomfortable, and kept apologizing for her tattered and stained clothing. Ma Shushu led her through the shahadah, then gave her the name of the Imam in Deep Harbor.

“I must tell you something,” the woman said. Her tone until now had been grateful and timid. But now she sat up assertively. “More are coming behind me. The war is coming near. Everything south of Three Gorges is lost to the invaders. You must build your wall higher, and make your gate secure. Not all refugees are honest, and there are highwaymen on the road. People are being captured and enslaved, or simply robbed and killed. You are good people. Prepare yourselves, for trouble is at the gate.”

In the morning Lee Ayi gave them generous provisions and extra suits of clothing and they left.

Haaris and I worked mostly in silence that day. My hands twitched every now and then, seeking the comfort of the dao. I felt jumpy, and caught myself grinding my teeth.

Later I asked Lee Ayi why she had been so generous with the woman and child. “I can understand giving a stranger a bite of food  to eat,” I said. “Others have done the same with me. But you gave her so much. You don’t even know her.”

“She is my sister,” Lee Ayi said simply.

I froze. “What do you mean? I didn’t know you had a sister.” I was thinking that if that woman was truly my aunt, how could we let her go out on the road like that?

Lee Ayi smiled. “All Muslims are brothers and sisters. We are one body, one Ummah. If one of us is in pain, we are all in pain.”

This was a very strange concept to me. Revolutionary, even. I would have to think about it. I merely nodded and went on my way.

Lantern Light and Music

The Lee family surprised me that evening with something new. That evening, after the gates were secured and the animals settled, we all sat together on the floor of the main room.

The lamps were lit early. Outside, the air had grown cool, and the safflower fields were dark, the bees long gone. Inside, the lantern light softened the walls and made the low ceiling seem closer, as if the house were leaning in.

Lee Ayi brought out an instrument I had not seen before. Its body was long and narrow, the wood polished smooth by long handling. She sat cross-legged and adjusted the strings with quick, practiced turns, plucking each one and listening carefully. The sounds were low at first, almost tentative, then steadier, fuller, as if the instrument were waking.

Once, when I went looking for my father in town, I found him passed out on the floor of a saloon while a man played a crude song for coins, his voice loud and uneven, the notes slurred together with laughter and drink. I remembered the smell of alcohol, the shouting, the way the sound pressed in from all sides without shape or purpose. That was the extent of my experience with music.

This was different.

Lee Ayi touched the strings, and the sound rose cleanly from the wood, as if something living had been coaxed out of it. A piece of carved wood, a few taut strings, and her hands, and yet the room changed.

Haaris fetched a small drum and settled opposite her, tapping it once with his fingers, then again, testing the sound. He grinned at me and rolled his shoulders as if preparing for something important.

Ma Shushu cleared his throat and sat back against the wall, his legs stretched out, his hands resting loosely on his knees. When Lee Ayi began to play in earnest, he closed his eyes.

The melody was simple and familiar to them. It rose and fell without hurry. Haaris found the rhythm easily, his hands slapping the drumhead with uneven enthusiasm, sometimes early, sometimes late, but never losing the pulse entirely.

Then Ma Shushu began to sing.

The song was light, almost silly. It told the story of a man who wanted an easy way out of his troubles. Each time he thought he had found one, it led him into worse difficulty. He borrowed money and lost it. He sold his stubborn donkey and bought a horse that ran way. He found a purse in the street and was accused of theft. Each verse ended with the same amused refrain, and each time Haaris struck the drum a little louder, laughing before he could stop himself.

Lee Ayi smiled as she played, shaking her head once or twice at the foolishness of the man in the song. Ma Shushu sang without strain, his voice steady and unpretentious, more storyteller than singer.

I sat with my back against the wall, listening. The only things more lovely than this that I had heard in my life were the purring of Far Away when he slept beside me in bed, and Ma Shushu’s voice as he recited the Quran. The latter especially – Ma Shushu’s deep voice as he sang the melody of the Quran – was the single most beautiful and peaceful thing I had ever heard in my life. The music, while pleasant, was a distant second.

When the song ended, Haaris bowed dramatically, nearly tipping over.

“That is enough noise for one night,” he said. “Tomorrow comes early.”

A Trickle Becomes a Stream

As the days passed and the weather grew colder, more refugees began to appear. A trickle became a stream. Old men leaning on sticks. Women with infants bound to their chests, their faces gray with exhaustion. Families, and even small groups, all going north, fleeing the evil in the south. They moved quietly, conserving breath, as if speaking too much might cost them something they could not afford to lose.

Sometimes they called out from the gate.

“Water.”

“Food.”

“Medicine, if you have it.”

Ma Shushu never turned anyone away. He sent Haaris to fetch water, milk, cheese or bread;  or a blanket from the storage room. Once he treated a man’s infected foot at the gate, kneeling in the dust as calmly as if he were in the treatment room.

Lee Ayi, who had been so generous with that first refugee woman and child, began to express worry. The pantry was running low, and there were no more spare blankets or clothing to give away.

That evening I was returning a basket to the kitchen when I heard Lee Ayi and Ma Shushu arguing quietly. I paused without meaning to, standing just outside the doorway.

“We cannot go on like this,” Lee Ayi said. Her voice was low, controlled. “We have little left to give. Winter is coming.”

“They are desperate,” Ma Shushu replied. “They are an amanah from Allah.”

“But are they our amanah? We are not the nation, we are not the emperor or the governor or the  mayor. We are just a family with a farm and mouths to feed.”

I slipped away, troubled. The question of providing for the refugees was overshadowed the very next day, however, when a band of six rough and dangerous looking men entered the gate without permission and marched right up to the door.

* * *

Come back next week for Part 9 – Crane Dances In The River

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:

Zaid Karim, Private Investigator, Part 1 – Temptation

Gravedigger: A Short Story

The post Far Away [Part 8] – Refugees At The Gate appeared first on MuslimMatters.org.

[Podcast] Guardians of the Tradition: Muslim Women & Islamic Education | Anse Tamara Gray

4 February, 2026 - 12:00

Can Muslim women become scholars of Islam? Should they become Islamic scholars?

Zainab bint Younus speaks to Anse Tamara Gray, a Muslim woman scholar, all about the role that women play in protecting the Islamic intellectual tradition and why it’s so important for Muslim women to study Islam at various levels and capacities. Anse Tamara shares her vision for Muslim women becoming leaders of the Ummah, and introduces Ribaat University as a way to pursue those goals.

Shaykha Tamara Gray is a traditionally trained scholar of the Islamic sciences, having spent twenty years studying in Damascus. She also holds a doctorate in leadership from the University of St. Thomas and a master’s degree in Curriculum Theory and Instruction from Temple University.

Dr. Tamara is the founder and CEO of Rabata, an organization for Muslim women, by Muslim women, dedicated to providing Islamic education in beautiful, creative ways. She also serves as a Senior Fellow at the Yaqeen Institute and is a member of the Fiqh Council of North America.

Related:

ShaykhaTalk: Female Scholarship Or Feminism?

[Podcast] From The Maldives To Malaysia: A Shaykha’s Story | Shaykha Aisha Hussain Rasheed

Podcast: Muslim Women’s Spirituality In Ramadan

The post [Podcast] Guardians of the Tradition: Muslim Women & Islamic Education | Anse Tamara Gray appeared first on MuslimMatters.org.

Digital Intimacy: AI Companionship And The Erosion Of Authentic Suhba

3 February, 2026 - 05:00

In the journey of the soul, the most transformative moments are often the most uncomfortable. Whether we are navigating the complexities of adulthood or guiding the next generation, the Islamic tradition teaches that true growth is a moral search conducted through suhba (companionship) with other sentient beings capable of moral choice. Yet, a new phenomenon is quietly displacing this sacred friction: the rise of Artificial Intelligence (AI) companions.

From the conversational intimacy of Chat GPT to the highly customized simulations of popular AI Companions such as Character.ai and Replika, millions now engage in private, sustained dialogues with digital entities programmed to simulate empathy, validation, and a seamless presence. While these platforms offer a digital “safe harbor” for those navigating isolation, we must ask: at what cost does “frictionless” intimacy come to the human soul?

The Innate Vulnerability to the Script

Our susceptibility to digital intimacy is not a modern accident, but a biological reality. In the mid-twentieth century, early experiments in computer science demonstrated that humans possess an innate psychological vulnerability to anthropomorphization – the tendency to project a personality, intentions, and consciousness onto simple computer scripts.1 We are effectively hardwired to perceive a social presence and a “real” relationship even when we are interacting with nothing more than code.2

While these entities are programmed to simulate validation, they represent a steady erosion of the boundary between a tool and a friend. This push for “easy,” conflict-free relationships clashes with the Islamic value of the “moral search”—the hard work of growing our character and keeping our power to make real choices. Because these digital tools lack a real moral compass, they often fail to navigate the ethical and emotional complexities inherent in crises.3

A Tool for Learning vs. a Mirror for the Ego

Interestingly, the Qur’ān itself uses human-like descriptions of Allah subḥānahu wa ta'āla (glorified and exalted be He), referring to the “Hand of Allah” [Surah Al-Fath: 48;10] or His “Eyes” [Surah Hud: 11;37]. These aren’t meant to define what God looks like, but are a teaching mercy; they make a “complex abstract morality” feel relatable so we can build a personal relationship with our Creator.

However, AI uses these human-like qualities for a very different purpose: to fake a friendship that has no real moral depth. When we treat a machine as a “companion,” we risk ignoring the sacred uniqueness of the human soul (rūh). While God uses these descriptions to pull us toward a higher authority, AI uses them to keep us comfortable in a simulated relationship that doesn’t ask anything of us.

While the story of Mūsa 'alayhi'l-salām (peace be upon him) and Khidr [Surah Al-Kahf: 18:65–82] is a powerful example of mentoring, where the student is challenged by a perspective that shatters his own logic – the AI companion offers no such disruption. This interaction is life-changing precisely because it is difficult and pushes us to grow. In contrast, an AI interaction is “frictionless”. It acts as a mirror of the user’s own nafs (ego), and lacks the “otherness” necessary to develop true empathy. In essence, there is no conflict unless you start it, and the AI never pushes you to be a better person. 

The Atrophy of the Heart companionship

“Real empathy and relationship skills involve learning how to handle disagreement and stand up to social pressure.” [PC: Schiba (unsplash)]

Because the AI is essentially just an echo of ourselves, it lacks the independent voice needed for deep, spiritual change. Real empathy and relationship skills involve learning how to handle disagreement and stand up to social pressure. In human-to-human interaction, conflict is the “refining fire” that builds our character.

Without this independent pressure, our hearts can become weak. If our “growth” only ever reflects our own desires, we aren’t achieving tazkiyah (purification of the soul), but are instead stuck in a loop of telling ourselves what we want to hear.

Conclusion: Returning to the Community of Souls

In our tradition, well-being is more than just feeling “stress-free.” It is the active work of building God-consciousness (taqwa) through the “refining fire” of a real human community. We have to look past the “safe harbor” of a computer screen and return to the suhba (companionship) that truly matters.

To deepen this reflection within your own circles, consider using the following questions to spark a meaningful conversation about the future of our digital and spiritual lives:

Community Reflection Questions
  1. In what ways have we started to prefer “frictionless” digital interactions over the “messy” reality of human community?
  2. How can we reintroduce the “Khidr-like” disruption in our circles to ensure we aren’t just echoing our own nafs?
  3. What practical boundaries can we set to ensure AI remains a tool for utility rather than a substitute for suhba?

Just as the human-like language of the Qur’ān is a bridge to a higher Truth, technology should only be a bridge to human connection, not a substitute for it. True well-being lies in the pursuit of haqq (truth) alongside other souls—a journey that requires a heart, a spirit, and a presence that no computer code can ever replicate.

 

Related:

Faith and Algorithms: From an Ethical Framework for Islamic AI to Practical Application

AI And The Dajjal Consciousness: Why We Need To Value Authentic Islamic Knowledge In An Age Of Convincing Deception

 

1    Byron Reeves and Clifford Nass, “The Media Equation: How People Treat Computers, Television, and New Media Like Real People and Places,” Journal of Communication 46, no. 1 (1996): 23.2    Xiaoran Sun, Yunqi Wang, and Brandon T. McDaniel, “AI Companions and Adolescent Social Relationships: Benefits, Risks, and Bidirectional Influences,” Child Development Perspectives 18, no. 4 (2024): 215–221, https://doi.org/10.1093/cdpers/aadaf009.3    M. C. Klos et al., “Artificial Intelligence–Based Chatbots for Youth Mental Health: A Systematic Review,” JMIR Mental Health 10 (2023): e40337, https://doi.org/10.2196/40337.

The post Digital Intimacy: AI Companionship And The Erosion Of Authentic Suhba appeared first on MuslimMatters.org.

Starting Shaban, Train Yourself To Head Into Ramadan Without Malice

2 February, 2026 - 08:17

In the Name of Allah, the Gracious, the Merciful

As Ramadan approaches, it is imperative for Muslims to purify their hearts of malice (ḥiqd). At its least harmful, malice diminishes one’s rank in the sight of Allah subḥānahu wa ta'āla (glorified and exalted be He) and obstructs a believer from performing voluntary acts of goodness. At its most severe, malice becomes a deadly spiritual disease associated with idolatry, unbelief, and even the practices of black magic.

The Messenger of Allah ﷺ instructed us to approach Ramadan with hearts free of malice, as indicated by his statement:

“On the middle night of Sha’ban, Allah Almighty looks down upon His creation, and He forgives the believers, but He abandons the people of grudges and malice to their malice.”1 In another narration, the Prophet ﷺ said, “Allah looks down at His creation on the middle night of Sha’ban, and He forgives all of His creatures, except for an idolater or one who harbors hostility (mushāḥin).2” Imam al-Ṣan‘ānī explained that ‘one who harbors hostility’ refers to a person who carries malice in the heart.3

In a related narration, the Messenger of Allah ﷺ issued a grave warning:

“If not one of three evil traits is within someone, then Allah will forgive whatever else as He wills: one who dies without associating any partners with Allah, one who does not follow the way of black magic, and one who does not harbor malice against his brother.”4

In other words, a Muslim who deliberately nurtures malice against his brothers or sisters places himself in the company of idolaters and those who seek aid from devils. Malice is so heinous that Allah subḥānahu wa ta'āla (glorified and exalted be He) may withhold forgiveness from one who persists in it. As Imam al-Munāwī observed, “Malice is an evil portent. Its condemnation has been related by the Book and the Sunnah countless times.”5

Clearly, the Messenger of Allah ﷺ intended for believers to purify themselves of malice by the middle of Sha‘bān—at least two weeks before the arrival of Ramadan. To that end, we must develop a proper understanding of what malice is, how it undermines fasting, and the means by which it is treated, lest our Ramadan be corrupted from within before it even begins.

Malice: The Root of Evil

Imam Ibn Ḥibbān, who compiled the sayings of the Prophet ﷺ in written form, wrote plainly, “Malice is the root of evil. Whoever harbors evil in his heart will have a bitter plant grow, the taste of which is rage and the fruit of which is regret.6” There is no acceptable degree of malice, for the scholars have described it as “one of the mothers of sin.7” Unlike anger—which is often dangerous but occasionally righteous—malice is never praiseworthy. It is a weed in the garden of the heart and must be uprooted.

Shaykh Ḥasan al-Fayyūmī, one of the Hadith masters of the 9th century Hijrah, defined malice as “to internalize enmity and hatred.8” He explained that it is often described as the desire for revenge, and that its true nature emerges when rage cannot be released—because one is unable to retaliate in the moment—causing it to turn inward, fester, and ultimately transform into malice. In this sense, malice is unresolved anger: a smoldering fury that is retained and nurtured until it erupts in acts of vengeance. The desire for revenge and the pleasure of justified rage are beautified by Satan, yet in reality, they are a silent poison that corrupts the believer from within, masking the virtues of character and even sabotaging one’s fasting in Ramadan.

Malice is not a single spiritual disease, either, but rather a constellation of related sins that take root in the heart. Imam Ibn Ḥajar al-Haytamī listed unjust anger, envy, and malice as a single disease among the major sins.9 Further examination of the Hadith commentaries in which malice is mentioned shows that scholars consistently associate it with envy (ḥasad), arrogance (kibr), rancor (ghill), malevolence (ghish), hypocrisy (nifāq), rage (ghayẓ), and lingering grudges (ḍaghāʾin).10 Indeed, it could be said that ‘all roads lead to malice,’ for it is the central node through which Satan’s whisperings assail the heart. Therefore, purifying the heart of malice disarms the Devil of his most potent of weapons.

Fasting, when observed in accordance with both its outward rules and inward realities, is among the most effective means of treating malice in the heart. The relationship between the two is reciprocal: fasting purifies malice, while malice corrupts fasting. For this reason, the Messenger of Allah ﷺ urged believers to rid themselves of malice at least two weeks before the onset of Ramadan.

Fasting: A Treatment for Malice forgive

“When I forgave and held no malice toward anyone, I relieved my soul of the anxiety of enmity.” Imam al-Shafi’i [PC: Christopher Stites (unsplash)]

Malice has been described by the Prophet ﷺ and the righteous predecessors as a “disturbance” (waḥar), an “agitation” (waghar), and a state of inner “disorder” (balābila). This is because malice harms the one who harbors it more than anyone else: it unsettles the heart, disrupts worship, and robs the soul of tranquility. As Imam al-Shāfiʿī expressed in his poetry, “When I forgave and held no malice toward anyone, I relieved my soul of the anxiety of enmity.11”

When we fast, we deliberately train ourselves to refrain from retaliation and revenge. We cultivate patience, forbearance, and dignified self-restraint in the face of insult, in accordance with the Prophet’s ﷺ instruction, “If someone insults him or seeks to fight him, let him say: ‘Indeed, I am fasting.’12” This posture stands in direct opposition to the impulse of malice. Thus, one who truly fasts is actively resisting malice, even if unaware of its formal or academic definition.

In this light, the commentators understood what the Prophet ﷺ meant when he said,

“Shall I tell you what will rid the chest of disturbances? Fasting for three days each month.13” Imam al-San’ani explained, “Disturbances in the chest, that is, its malevolence, malice, rage, hypocrisy, or intense anger. This [ridding of disturbance] is due to the benefit of fasting.14” 

The righteous predecessors likewise linked fasting to the treatment of malice, specifically citing the Prophet’s ﷺ description of Ramadan as “the month of patience.15” Al-Ḥārith al-Hamdānī, may Allah have mercy on him, said, “Fasting the month of patience—Ramadan—and fasting three days each month removes disorders within the chest.” Mujāhid similarly said, “It removes agitation within the chest.” When asked what agitation in the chest is, he replied, “His malevolence.16” Imam Ibn Baṭṭāl clarified this linguistic connection, explaining, “Agitation in the chest refers to the inflammation of malice and its burning within the heart.17”

If malice is the node around which Satan gathers his weapons, then patience is the virtue through which Allah dispenses His cures—such as mercy (raḥmah) and sincere goodwill (naṣīḥah).

Healing from the Disease

Malice is a malignant disease at all times of the year, not only during Ramadan, and its cure is not confined to fasting alone. Imam Ibn Qudāmah, citing the great Imam al-Ghazālī, teaches that the general remedy for diseases of the heart is to compel oneself to act in opposition to them.18 Thus, if a Muslim feels inclined to curse another person, he should instead force himself to pray for that person’s guidance and well-being—however distasteful this may feel to the heart. As Imam al-Ghazālī observed, such remedies are “very bitter to the heart, yet benefit lies in bitter medicine.19”

Building upon this insight, Shaykh Ṣāliḥ ibn al-Ḥumayd, one of the Imams of al-Masjid al-Ḥarām in Mecca, offers the following counsel:

Whoever is afflicted with the disease of malice must compel himself to behave toward the one he resents in a manner opposite to what his malice demands—replacing censure with praise and arrogance with humility. He should place himself in the other’s position and remember that he himself loves to be treated with gentleness and affection; thus, let him treat others in the same way.20

Such, then, is your mission this Ramadan: to enter the month with a heart purified of malice, and to emerge from it fortified against this disease ever taking root again. Strive to place yourself in the position of those you resent, so that you may regard them with empathy and incline your heart toward forgiveness. If nothing else, keep the words of the Messenger of Allah ﷺ ever before your eyes, “Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end with faith in Allah and the Last Day, and let him treat people as he would love to be treated.21”

Success comes from Allah subḥānahu wa ta'āla (glorified and exalted be He), and Allah subḥānahu wa ta'āla (glorified and exalted be He) knows best.

 

Related:

 

 

1    Ibn Abī ’Āṣim, Al-Sunnah li-Ibn Abī ’Āṣim (al-Maktab al-Islāmī, 1980), 1:233 #511; declared authentic (ṣaḥīḥ) according to Shaykh al-Albānī in the comments. Full text at: www.abuaminaelias.com/dailyhadithonline/2025/09/03/allah-forgives-except-hiqd/2    Ibn Ḥibbān, Al-Iḥsān fī Taqrīb Ṣaḥīḥ Ibn Ḥibbān (Muʼassasat al-Risālah, 1988), 12:481 #5665; declared authentic due to external evidence (ṣaḥīḥ li ghayrihi) by Shaykh al-Arnā’ūṭ in the comments. Full text at: www.abuaminaelias.com/dailyhadithonline/2019/06/16/forgives-shaban-except-mushrik/3    Muḥammad ibn Ismā’īl al-Ṣanʻānī, Al-Tanwīr Sharḥ al-Jāmi’ al-Ṣaghīr (Maktabat Dār al-Salām, 2011), 3:344.4     Al-Ṭabarānī, Al-Mu’jam al-Kabīr (Maktabat Ibn Taymīyah, Dār al-Ṣumayʻī, 1983), 12:243 #13004; declared fair (ḥasan) by Imam al-Munāwī in Fayḍ Al-Qadīr: Sharḥ al-Jāmiʻ al-Ṣaghīr (al-Maktabah al-Tijārīyah al-Kubrá, 1938), 3:289. Full text at: www.abuaminaelias.com/dailyhadithonline/2025/08/28/three-allah-does-not-forgive/5    Al-Munāwī, Fayḍ al-Qadīr, 3:289.6    Ibn Ḥibbān, Rawḍat al-’Uqalā’ wa Nuz’hat al-Fuḍalā’ (Dār al-Kutub al-ʻIlmīyah, 1975), 1:134.7    Al-Ṣanʻānī, Al-Tanwīr Sharḥ al-Jāmi’ al-Ṣaghīr, 5:140.8    Ḥasan ibn ʿAlī al-Fayyūmī, Fatḥ al-Qarīb al-Mujīb ʻalá al-Targhīb wal-Tarhīb (Maktabat Dār al-Salām, 2018), 11:266,9    Ibn Ḥajar al-Haytamī, Al-Zawājir ’an Iqtirāf al-Kabā’ir (Dār al-Fikr, 1987), 1:83.10    For the full length study on malice, see the paper, “Malice in Islam: The Root of Evil in the Heart” by Abu Amina Elias (Faith in Allah, August 29, 2025): www.abuaminaelias.com/malice-in-islam-root-of-evil11    Muḥammad ibn Qāsim al-Amāsī, Rawḍ al-Akhyār al-Muntakhab min Rabīʻ al-Abrār (Dār al-Qalam al-ʿArabī, 2002), 1:177.12    Al-Bukhārī, Ṣaḥīḥ al-Bukhārī (Dār Ṭawq al-Najjāh, 2002), 3:26 #1904; Muslim ibn al-Ḥajjāj, Ṣaḥīḥ Muslim (Dār Iḥyāʼ al-Kutub al-ʻArabīyah, 1955), 2:807 #1151. Full text at: www.abuaminaelias.com/dailyhadithonline/2011/08/07/virtues-fasting-sawm/13    Al-Nasā’ī, Sunan al-Nasā’ī (Maktab al-Maṭbūʻāt al-Islāmīyah, 1986), 4:208 #2385; declared authentic (ṣaḥīḥ) by Shaykh al-Albānī in Ṣaḥīḥ al-Jāmi’ al-Ṣaghīr wa Ziyādatihi (al-Maktab al-Islāmī, 1969), 1:509 #2608. Full text at: www.abuaminaelias.com/dailyhadithonline/2019/04/23/fasting-purification-heart/14    Al-Ṣanʻānī, Al-Tanwīr Sharḥ al-Jāmi’ al-Ṣaghīr, 7:12.15    Al-Nasā’ī, Sunan al-Nasā’ī, 4:218 #2408; declared authentic (ṣaḥīḥ) by Shaykh al-Albānī in Ṣaḥīḥ al-Jāmi’, 1:692 #3718. Full text at: www.abuaminaelias.com/dailyhadithonline/2014/07/03/fasting-ramadan-three-days/16    ’Abd al-Razzāq al-Ṣan’ānī, Muṣannaf ’Abd al-Razzāq (al-Maktab al-Islāmī, 1983), 4:298 #7872.17    Ibn Baṭṭāl, Sharḥ Ṣaḥīḥ al-Bukhārī (Maktabat al-Rushd Nāshirūn, 2003), 8:42.18    Ibn Qudāmah al-Maqdisī, Mukhtaṣar Minhāj al-Qāṣidīn (Maktabat Dār al-Bayān, 1978), 1:190.19    Abū Ḥāmid al-Ghazzālī, Iḥyā’ ’Ulūm al-Dīn (Dār al-Maʻrifah, 1980), 3:199.20    Ṣāliḥ ibn ʿAbd Allāh ibn Ḥumayd, Naḍrat al-Na’īm fī Makārim Akhlāq al-Rasūl al-Karīm (Dār al-Wasīlah lil-Nashr wal-Tawzīʿ, 1998),10/443221    Muslim, Ṣaḥīḥ Muslim, 3:1472 #1844.

The post Starting Shaban, Train Yourself To Head Into Ramadan Without Malice appeared first on MuslimMatters.org.

Far Away [Part 7] – Divine Wisdom

2 February, 2026 - 01:36

As Darius learns Ma Shushu’s medicine, seeing a dying child forces him to confront his own dark past.

Read Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6

* * *

Acupuncture

The treatment room – the same room where I had first awakened after arriving here – was dimmer than the rest of the house, the shutters drawn halfway. Scrolls of neat black characters hung on the walls, and bundles of dried herbs dangled from the rafters, scenting the air with bitterness and earth. The padded table sat in the middle of the room, covered in clean cloth. A small brazier glowed in one corner, and beside it the candle flame flickered.

“Your pain is behind the eye?” Ma Shushu asked the man.

“Yes,” the man whispered. “Behind the eye, into the neck. Always drumming in my head.”

“Hm.” My uncle’s voice was thoughtful but not sympathetic. “You drink wine. You stay up at night, worrying about profit and loss. You shout at your workers. Your liver is hot, your blood rises to your head.”

The man grimaced. “If you cure it, I will pay anything.”

“You will pay what is fair.” Ma Shushu took another needle, passed it briefly through the candle flame, then cooled it with a puff of breath. His hands were sure and unhurried. “And you will follow my advice.”

He pressed a fingertip gently along the man’s brow, then found a spot at the temple. With a tiny, precise movement, he slid the needle in. The man’s fingers twitched, but he did not cry out.

“If you tense, the qi will knot,” my uncle said. “Breathe slowly. In… and out.” He demonstrated, his own belly rising and falling in time with his words. “Tell me when the drum in your head changes.”

He moved smoothly around the table, balanced and focused. He placed needles at the back of the skull, the base of the neck, and the web between thumb and forefinger. Each insertion was as smooth as a well-executed strike. No wasted motion, no hesitation.

I found myself mapping his movements onto my father’s lessons. The lines of the man’s body were like the meridians in Five Animals forms – paths along which force flowed. These same points were striking targets or pain points in combat. Yet here the force was not a blow, but something invisible within the flesh. I did not understand it, but I could see that there was a system, as strict and exact as any martial form.

“Now?” Ma Shushu asked.

The man swallowed. His face had relaxed a little. “The drum is… softer,” he said. “Farther away.”

“Good.” Another needle. “And now?”

The man’s shoulders sagged. “The pain is gone,” he said, sounding surprised and very relieved.

Divine Wisdom

“Your body wishes to be well, but you poison it daily,” Ma Shushu told the man.

Haaris stood beside me, as silent as I was, though I saw his eyes shine with pride. He had seen this many times before.

Ma Shushu checked the needles, then stepped back. “You will lie like this for a while. When you rise, do so slowly. You will drink no more wine, is that clear? You come from an honored Hui family. You know drinking wine is against our faith, and your pain is proof of the wisdom of Allah’s prohibitions, though Allah’s commands need no proof. Everything that Allah commands is Divine wisdom for our benefit, not for Him. Allah the Most High is independent of all needs and wants. You could drink yourself into the grave, and it would not harm Allah in the least. It’s for you, do you understand?” Ma Shushu punctuated this last comment with a gentle finger tap to the man’s forehead.

“Yes, honorable sir,” the man said.

“You will go to bed early,” Ma Shushu went on. “Tomorrow you will not drink wine. Instead, walk in the fresh air. Send your workers home an hour before Maghreb. They have rights upon you, and if you do not treat them fairly, you will answer to Allah on Yawm Al-Qiyamah.”

“Yes, yes,” the man murmured. His voice was drowsy. “Whatever you say, Master Ma.”

Work for the Mind

My uncle extinguished the candle flame with a pinch of wetted fingers, then turned to us. “Haaris, watch him. If he tries to roll over, stop him. Darius, come with me.”

I followed him into the main room. He closed the door to the treatment room halfway, leaving it open enough that Haaris could call out if needed.

“How much did you understand?”

“A little,” I admitted. “You followed the meridian lines inside his body. Like forms that exist under the skin.”

He regarded me sharply. “How do you know about meridian lines?”

In reality my father had taught me the meridian lines in order to be more precise in striking. These were the points where strikes and gouges could elicit maximum pain or even cause crippling injury. Stabbing the junction between the front shoulder and chest muscle, for example, or up into the armpit. Punching the solar plexus; or a knife hand chop into the philtrum, which was the groove between the upper lip and the base of the nose. But all I said to Ma Shushu was, “My father taught me.”

My uncle grunted, and I had the feeling he was surprised that my father knew the meridians, but he did not say so. “In this house,” he said, “there is work for the hands, the spirit and the mind. Your hands are capable, I have seen that. Now we must train the other two.”

I bowed my head slightly. “Yes, Ma Shushu.”

He clapped his hands once, lightly. “We will pray, then you may rest for an hour. After that, we will continue your studies.” A faint smile touched his mouth. “Do not worry. Needles will not be involved.”

I almost smiled back, but caught myself. I was not yet ready to feel that light. Still, as I returned to bed to nap, I felt some of the weight of the day lifting from my shoulders. There were problems to be solved, secrets to be kept, and personalities to be learned. This was all more than I was used to. But I would figure it out. I had to.

Independent of All Needs

That night after supper I shared the moon cake with Haaris. He told me he’d already had one in town, but I shared it anyway. He was very happy, and told me a funny story about something that had happened in town. A black horse had come charging through the main street, riderless, and a woman – a milk-seller – fainted with fright. Zihan Ma revived her, and the first thing she said upon waking was, “Don’t let my husband know about us!”

I was scandalized, but I chuckled. I knew from experience that when a person fell unconscious and revived, they might not know where they were, and might even remember having dreams, even if only a few seconds had passed. It was very strange.

Lying in bed that night, my mind drifted to Ma Shushu’s words to the wine-drinking merchant. I had always wondered at the foolishness of the villagers who left offerings of food in front of the statue, only to watch the food rot. What was the point? Yet Ma Shushu said that Allah is independent of all needs and wants. It means, I thought, that our worship is not about Allah’s ego. Our prayer is a way of lifting us out of the misery of this world. I might have contemplated this further, but sleep overtook me.

A Restless Boy

The next day after Fajr prayer Ma Shushu declared that I would join Haaris in the farm work.

“Husband,” Lee Ayi said. “Let him work with me a little longer. I have a lot of work this week, and he’s been very helpful. Besides, I want to get to know him a bit more.”

She spoke this lie very naturally, and Ma Shushu clearly suspected nothing, as he replied, “Certainly, if you wish.”

So I did housework with Lee Ayi for a handful of days, until my shoulder was healed.

One day we were folding laundry together, standing at the low table by the window. The cloth was warm from the sun, faintly smelling of soap and air.

Lee Ayi shook one tunic out and said, almost idly, “We were not farmers, you know.”

I looked up. “Who?”

“The Lee family.” She smoothed the sleeve flat. “We lived in the city. Your grandfather was a clerk for a trading house when he was young. Later he kept accounts for the mosque. People trusted him with money. Our family was respected.”

She folded with quick, precise movements.

“Yong was restless even as a boy. Always running ahead, climbing walls, getting in fights.”

I nodded. “That sounds like him.”

She gave a short huff. “He was brilliant, but difficult. My father would correct him and Yong would listen, but only once. If the correction came twice, he would bristle.”

She stacked the folded cloth neatly.

“He was good at martial arts very early. Better than Jun De ever was.”

I hesitated. “Jun De?”

“Our older brother.” She did not look at me. “He drowned in the river when Yong and I were still young.”

I waited, but she did not elaborate.

Games and Races

When my shoulder was healed I went out to work in the fields with Haaris.

Haaris worked hard, never complaining, singing to himself as he hauled water or guided the animals. He knew every task by heart. I was bigger and stronger than him, and once I learned the rhythm of the work, we moved quickly. The fences were repaired, the firewood stacked, the pens cleaned. By the time the sun stood directly overhead, much of what normally took until Asr was already done.

Haaris was delighted. He taught me jianzi, where we took turns kicking a small shuttlecock made of copper coins wrapped in twine, with chicken feathers sticking out of it. The idea was to balance it on one foot and kick it up in place, and keep catching it on the foot. Haaris excelled at it, but the first time I tried it I sent it almost onto the roof of the barn, which made Haaris cackle like a chicken.

Another day he challenged me to a race to the gate and back. I indulged him and let him win, but he knew what I’d done and stuck his tongue out at me, saying, “Boo!” At times I found Haaris’s innocence difficult to relate to, but on the whole he was a sweet boy, unfailingly polite and respectful. And handsome too. He had wide set black eyes and straight black hair that fell to just below his ears. His father was quite dark, and his mother very pale, and Haaris landed in the middle, which gave him a healthy glow.

When he wanted to run off to play tag with the donkeys and feed them oranges, that was too much. I left him to his games and went into the house to watch Ma Shushu work.

Patients Rich and Poor

People came for treatment in a steady stream. Many were of the laboring class: farmers with hands split open from winter soil and cracked wooden plows; muleteers whose backs were knotted hard from sleeping on the ground beside the road; old women with knees swollen like gourds from decades of squatting in the fields; children burning with fever, their mothers’ faces pinched with fear; a charcoal burner coughing black dust into a rag; a silk porter with rope scars cut deep into his shoulders; and others of this kind.

These people brought payment in the form of goods: a basket of eggs, a large bundle of bok choy or daikon radish; or in one case a young pig, which Ma Shushu refused, explaining to the man that we did not eat pork. I saw the man return a week later with coins, after selling the pig I supposed. Often the payment was insufficient, but Ma Shushu treated them all, turning no one away.

This was balanced out by occasional patients from the upper classes: merchants with delicate mustaches and jade rings; the wife of an official carried in on sedan chairs, veiled and silent, suffering from lingering weakness after childbirth; a young scholar with ink-stained fingers and eyes red from studying by oil lamp, tormented by headaches before his examinations; an elderly, heavyset matron attended by two servants, her pulse thin and fluttering from years of rich food and little movement; and once, discreetly at dusk, a high-ranking government official accompanied by two guards. This last one insisted the gate be closed, not wanting anyone to know he was ill.

These people paid in gold, and Ma Shushu spared no expense in their treatment, often using rare and expensive medicines.

Every now and then there was a patient who Ma Shushu admitted he could not cure. In these cases, he gave them medicine to relieve pain and alleviate symptoms temporarily. One case that stuck with me was that of a child who was perhaps six or seven years old, carried in by his mother because he no longer had the strength to walk.

He was terribly pale, his skin almost translucent, with faint bruises blooming along his arms and legs though his mother swore he had not fallen or been struck. His belly was distended, his limbs thin, and his gums bled when Ma Shushu examined his mouth. He tired quickly, and when he smiled it was with a terrible effort. His mother said he had once been lively, always running, always climbing, but now he slept most of the day and woke drenched in sweat, complaining that his bones hurt deep inside.

Ma Shushu listened, felt the child’s pulse for a long time, and examined his tongue. His face grew grave. He asked gentle questions, then took the mother into another room and spoke to her privately. I followed, standing beside the wall, listening.

“This illness is in the blood itself,” Ma Shushu said softly. “It is like rot in the roots of a tree. I can ease his pain, but that is all. He is dying.”

The mother bowed until her forehead touched the floor, not weeping, only breathing in short, broken gasps. Ma Shushu helped her up and pressed medicine into her hands, refusing payment. He spoke to her quietly about keeping the boy comfortable, about rest and cool water, about praying for patience and mercy.

After they left, the room felt heavy, as if the air itself had thickened. I had seen death before, but this was different. He was just a little boy, and there was no enemy to fight, no mistake to correct, no injustice to rage against. That night, long after the lamps were out, I lay awake thinking of the boy’s smile, and about the fact that even the greatest skill had limits.

Hope and Happiness

The next day during Islamic studies lessons, sitting cross-legged on the floor with Haaris beside me, I asked Ma Shushu about the boy.

His solemn eyes flicked to mine. “He is very ill. It’s a blood-borne disease that strikes children. I have seen it before. I do not know what causes it.”

“I heard what you said to the mom. It doesn’t seem fair. You taught me that Allah has a plan for everyone, and that our lives have meaning. Why then take away a life so young?”

Ma Shushu rubbed his chin, chewing on one lip. “Part of imaan is to believe in Al-Qadar, Divine destiny, the good and the bad of it. Everyone dies, but why do some die young or suffer? This is the point at which human knowledge fails, and faith steps in. Our own Prophet Muhammad, sal-Allahu alayhi wa sallam, lost more than one child. One of them was Ibrahim, his beloved little son, who became ill when he was eighteen months old. The Prophet (s) held him in his arms as he was ill, kissing him and smelling him. Then, as Ibrahim was breathing his last breaths, the Prophet (s) began to weep silently. AbdurRahman ibn Awf said, ‘Even you, O Messenger of Allah?’ He meant that the Prophet had prohibited wailing and crying excessively over the dead. The Prophet (s) said, ‘O son of Awf, this is mercy.’ Then, the Prophet (s) wept some more, saying, ‘Verily, the eyes shed tears and the heart is grieved, yet we will not say anything but what pleases our Lord. We are saddened by your departure, O Ibrahim!’”

“He was the Seal of the Prophets,” Ma Shushu went on. “The highest of humanity. Yet even he had to watch his son die. We cannot understand this, but we don’t allow it to affect our faith in Allah. Does that make sense?”

I nodded. I hadn’t really expected any other answer, and Ma Shushu’s words were profound.

“Do you want to ask something else?”

“My life has been difficult, did you know that?” I blurted out these words. I had never spoken of personal subjects to Ma Shushu, never opened up to him before.

“I have gathered that, yes.”

“My mother’s life was sad, and she died painfully. There were times, after my mother died, that I wished I could die as well, to be with her. I would have been jealous of that boy. I would have wanted to take his disease and die instead of him.”

“I’m very sorry. We didn’t know about your situation.”

Haaris often fidgeted during these lessons, but he had gone very still beside me, and I could feel the weight of his gaze upon me.

“I don’t feel that way anymore,” I went on, looking Ma Shushu in the eye. “If I had died, I would not have seen how my father changed before he died. And I would not have met you, and Lee Ayi, and my brother Haaris.”

I had meant to say my cousin, but for some reason my tongue said, my brother. When I said these words, Haaris burst into tears and threw himself upon me, hugging me. I lost my balance and tipped over. I laughed, but I held him to me and patted his back until his father helped him up.

Ma Shushu sat beside me and put a hand on my shoulder. “Darius. You say your mother’s life was sad, but I am very sure that there was something in her life that gave her hope and happiness. That something was you.”

* * *

Come back next week for Part 8 – Refugees At The Gate

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:

Zaid Karim, Private Investigator, Part 1 – Temptation

Gravedigger: A Short Story

The post Far Away [Part 7] – Divine Wisdom appeared first on MuslimMatters.org.

How to Make this Ramadan Epic | Shaykh Muhammad Alshareef

28 January, 2026 - 17:39
Bismillah

Bismillah, alhamdulillah, wa salatu wa salamu ‘ala Rasoolillah, wa ‘ala alihi wa sahbihi wa man wala. Amma ba’ad.

Allah ﷻ tells us in the Qur’an about Ramadan in verses that many of us recite each year. They begin with:

“يَا أَيُّهَا الَّذِينَ آمَنُوا”
“O you who believe!”

One of the companions (radiAllahu ‘anhu) said that whenever you hear this phrase in the Qur’an, pay close attention. Why? Because what follows is either a command towards something good—khayr—or a prohibition from something evil—sharr.

The Command to Fast

Allah ﷻ says:

“يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ”

“O you who believe! Fasting has been prescribed for you as it was prescribed for those before you, so that you may attain taqwa.”

It’s already written, already decreed—fasting is fardh, a compulsory obligation upon us. Just as it was upon those before us.

Fasting Across Faiths

I remember a brother who converted to Islam. During Ramadan, he attended a school gathering with various religious leaders. When he declined the food, someone from another religious group approached him and said:

“I know why you didn’t eat. It’s Ramadan, isn’t it? You’re fasting.”

The brother replied yes. Interestingly, he had converted from that man’s own religion. The man then said something remarkable:

“Fasting is such a noble thing to do. It’s too bad our religion changed it over the years.”

Many religions have remnants of fasting—maybe avoiding certain drinks or foods—but the tradition has been diluted over time.

The “Criticism” of Islam

People often criticize Islam by saying: “You Muslims are still practicing the same Islam from 1400 years ago.”

SubhanAllah. What a beautiful “criticism”! That’s exactly what we want—to follow the Islam practiced by the Prophet ﷺ and his companions.

Ramadan: A Month of Qur’an and Du’a

In the verses about Ramadan, there’s a powerful interjection. Between the verses on fasting, Allah ﷻ says:

“وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ”
“And when My servant asks you concerning Me—indeed, I am near.”

“أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ”
“I respond to the du’a of the supplicant when he calls upon Me.”

Allah ﷻ will answer your du’a. Every single time.

The Power of Du’a

You might make du’a for a Cadillac Escalade. And either:

  1. You get it.
  2. You get something even better.
  3. Allah protects you from a harm you didn’t know about.

Even if your du’a isn’t answered in this life, it’s stored for the Hereafter.

The Prophet ﷺ told us: on the Day of Judgment, when people see the stored rewards of unanswered du’as, they will wish that none of their du’as had been answered in the dunya!

The Cost of Du’a and Intention

What does it cost to make du’a? Nothing.

What about making a good intention? Also nothing.

But the reward? If you make a sincere intention to do good, it’s recorded as if you did it. And if you actually do it? You get 10 times the reward.

Imagine the power of simply sitting down and making lofty intentions:

  • “I want to build 1,000 masjids.”
  • “I want to donate a billion dollars to da’wah.”
  • “I want to bring a thousand people back to Allah.”

Even if only 1% of people fulfilled those intentions, our community would be transformed.

Don’t Let Others Deflate Your Intentions

Sometimes when you make big intentions, someone will say, “That’ll never work. Be realistic.”

That kind of mindset deflates ambition. But the Sahaba didn’t think like that. In fact, the Battle of Badr happened during Ramadan. And what did they do? They fasted and fought.

The Prophet ﷺ made du’a:

“O Allah, if this group is destroyed, You will not be worshipped on Earth.”

Ramadan wasn’t just about fasting—it was about striving.

The Spectators and the Participants

Masajid are packed on:

  1. The first night of Ramadan.
  2. The last 10 nights.

These are the spectators—the ones watching from the sidelines. But the real participants are in the masjid every night. They push through, read Qur’an while others sip tea, and spend time feeding others—not just feeding themselves.

Shahr al-‘It’am vs. Shahr al-Ta’am

Ramadan is Shahr al-‘It’am—the month of feeding others. But many of us have made it Shahr al-Ta’am—the month of eating!

There’s so much pressure, especially on our sisters, to raise food quality. But is that the essence of Ramadan? Going to dinner parties? Eating more than usual?

The Prophet ﷺ performed i’tikaf in Ramadan—not social dinners. In his last Ramadan, he did 20 days of i’tikaf.

No More Excuses

People often say:

  • “I can’t go to the masjid daily.”
    But in Ramadan, they show up every night.
  • “I can’t pray Qiyam—it’s too hard.”
    Yet during Ramadan, they wake up early for Suhoor and Qiyam.
  • “I can’t live without coffee or cigarettes.”
    But in Ramadan? They go cold turkey from dawn to dusk.

The same goes for Qur’an. A person might read nothing all year, but in Ramadan they finish the entire Qur’an.

Training the Soul

Fasting trains the soul to obey Allah. You’re avoiding things normally halal—like food and drink—because Allah said so.

After Ramadan, avoiding haram becomes easier. Ramadan is about developing taqwa through spiritual training.

What Makes a Ramadan Unforgettable?

Try to remember a Ramadan you’ll never forget. What made it unforgettable?

For most people, it’s tied to Taraweeh:

  • A special imam.
  • A deep focus.
  • Consistent attendance.

But what if that imam isn’t there next year? Will you give up? No. You have to be the one who brings the focus—you extract the benefit, not wait for it.

Behind the Scenes: Life of the Imam

Let me take you backstage—what is Ramadan like for the imam?

  • After Fajr: Reviewing Qur’an while everyone else sleeps.
  • Daytime: Resting intentionally to preserve energy for night prayers.
  • Afternoon: More Qur’an review.
  • Iftar: Light meal. If he eats too much, he can’t lead Taraweeh. He might literally vomit—no joke.
  • Taraweeh: Complete concentration.
  • Post-Taraweeh: Brief rest. Then the cycle continues.

Why? Because the Qur’an is his priority.

Be Like the Imam

Whether you’re leading or not, you can live like the imam.

Let Ramadan become a month of:

  • Qur’an
  • Discipline
  • Du’a
  • Intention
  • Ibadah

You can even aim to memorize 10 ajza’ this Ramadan. It’s not impossible. People have done it.

Final Thoughts

Don’t be the person who shows up at the airport and says, “I haven’t decided where to go yet.”

If you don’t know your destination, you’ll go nowhere.

Make your intention now. Plan your Ramadan today. Prioritize Qur’an and ibadah above all else. And with Allah’s help, you’ll make this Ramadan unforgettable.

Jazakum Allahu Khayran.
May Allah grant us all a truly epic Ramadan. Ameen.

Related:

Ramadan Duaa Series: The Greatest Delight

5 Duas For Ramadan Therapy | Sh Yahya Ibrahim

The post How to Make this Ramadan Epic | Shaykh Muhammad Alshareef appeared first on MuslimMatters.org.

[Podcast] The Parts of Being an Imam They Don’t Warn You About | Sh Mohammad Elshinawy

27 January, 2026 - 12:00

What does every new Imam need to know about being an imam? What do you do if you’re in a small community with minimal resources? How do you manage joining a new community, learning the ropes, and not biting off more than you can chew? In this episode, Sh. Mohammad Elshinawy shares his advice for new imams, community building, and reflections on his own imam experience.

Shaykh Mohammad Elshinawy is a Graduate of English Literature at Brooklyn College, NYC. He studied at College of Hadith at the Islamic University of Madinah and is a graduate and instructor of Islamic Studies at Mishkah University. He has translated major works for the International Islamic Publishing House, the Assembly of Muslim Jurists of America, and Mishkah University.

Related:

Don’t Take For Granted Your Community Imam I Sh. Furhan Zubairi

The Rise of the Scholarly Gig Economy and Fall of Community Development

 

The post [Podcast] The Parts of Being an Imam They Don’t Warn You About | Sh Mohammad Elshinawy appeared first on MuslimMatters.org.

Op-Ed: Bitterness Prolonged – A Short History Of The Somaliland Dispute

26 January, 2026 - 17:00

A longstanding aspirant statelet in the Horn of Africa shot to international attention this month when Israel announced its recognition of Somaliland, an otherwise unrecognized defacto state in northern Somalia that has existed since war engulfed the region in the 1990s. Because the issue of Somaliland secession is widely unknown to Muslims outside the region, this article will give a short summary of its history.

Colonial Contrasts

Somalis constitute one of East Africa’s major ethnic groups, organized in clans and clan confederations and tracing their history back centuries in the region: major clan confederations included the Isaq, who dwell largely in Somaliland, the Hawiye in central Somalia around Mogadishu, the Rahanweyn in western Somalia, and the Darod, scattered around the region. 

Today, Somalis are split across several countries beyond the eponymous Somalia. In part, this is a legacy of colonialism, when the British, French, and Italian empires waded into the Horn of Africa, where Somali clans and sultanates had already had a long history of opposition with Ethiopia. Djibouti became a French enclave; Somaliland and Kenya were British colonies; and the rest of Somalia was under Italian rule, with the exception of the Ogadenia region, named for the Ogaden clan within the Darod confederation that predominates in a region ruled by Ethiopia as its southeast province.

Italy’s defeat in the Second World War bequeathed most of Somalia to British rule, where it remained for a decade before official independence in 1960. The first British thrust into the region, some fifty years earlier, had been countered by the daring preacher and adventurer Mohamed Hassan, disparaged as the “Mad Mulla” for his twenty-year resistance. Hassan, from the Darod, had a mutual enmity with the Isaq confederation, which, unlike most others, Somalis do not remember him fondly. Somaliland had been a British colony for much longer than the rest of Somalia, and in fact was given independence a few days earlier in the summer of 1960.

Somalilweyn and its Discontents

That independence came after a long period of activism from Somali opposition parties, notably the Somali Youth League, which called for Somali independence and where support for the independence of the Somali peoples at large, not just those under British rule, was widespread in what became known as Somaliweyn or Greater Somalia.

A key roadblock to this idea was not just friction with neighbouring powers, notably an imperial Ethiopia whose rule of Ogadenia was widely unpopular, but also the balance of power within Somalia itself. Somaliland had become independent under its leading colonial politician, Ibrahim Egal, who was soon persuaded to join the rest of Somalia, for which he became prime minister. As a rule, Somaliland was a backwater, and much of the Isaq populace chafed; as early as 1961, there was a coup attempt that was speedily suppressed. In fact, as one of the few parliamentary democracies in 1960s Africa, Somalia’s first decade was generally marked by chaotic factionalism and in 1969 army commander Siad Barre led a coup; prime minister Egal, at the United States at the time, was imprisoned on his return as one of the many elites of his generation purged by the military regime.

Though Siad promised revolutionary change, siding at first with the Soviet Union in the Cold War against a Western-backed Ethiopia; what socioeconomic improvements he oversaw would be drowned by his own recourse to repression and corruption. A change in family law that contravened Islamic law in 1975 was an early flashpoint, and after a momentous war for Ogadenia in 1977-78 failed – where Somalia’s former Soviet allies switched sides to decisively join a newly communist Ethiopia – Siad’s dictatorship began to crumble from within. An early sign of the rupture came when Majerteen officers from Siad’s Darod confederation, led by Abdullahi Yusuf, attempted a coup immediately after the Ogadenia defeat; in its wake, Yusuf fled to Ethiopia, which supported him in a 1982 incursion into Somalia.

Corrosion under Siad

The 1982 campaign came even as Siad repressed another coup and purged his Isaq deputy, Ismail Abukar. Though Abukar was one of a number of cross-clan leaders imprisoned in this period, the Isaq clan in particular objected to Siad’s dictatorship; the previous year, a rebel Somali National Movement or Wadaniya had been founded by exiles in Britain. Though its membership was overwhelmingly Isaq – including former officials such as Ahmed Silanyo, police officers such as Jama Ghalib, army officers such as Abdulqadir Kosar, and clan leaders such as Yusuf Madar – the group importantly claimed to represent Somalia at large and, unlike its heirs today, rejected claims of secession.

Siad, by now bolstered with considerable weaponry by the United States, responded with an outsize cruelty that overwhelmingly targeted Isaq in the north and drove more into the insurgency’s ranks. By the late 1980s, an insurgency was in full swing and had overrun much of Somaliland. In response, in spring 1988, Siad’s son-in-law, Said Morgan, cut a deal with the Ethiopian regime to stop supporting one another’s insurgents before turning on Somaliland with savage ferocity.

The Harrowing of the North somaliland

Said Morgan, the “Butcher of Hargeysa”

Morgan’s destruction of Somaliland carries parallels with the Iraqi Baath regime’s meantime harrowing of its own, Kurdish northland, during the same period. Like the Baath’s murderous governor-general, “Chemical” Ali Majid did with the Iraqi Kurds, there is no doubt that Morgan and his lieutenants saw Isaq as a fifth column to be bloodily crushed. As with supposed voice recordings of “Chemical Ali”, there are letters supposedly from Morgan that call for the elimination of the Isaq confederation; whether or not these are genuine, there is no question, and ample reliable evidence, that Morgan and his lieutenants were willing to butcher the population in droves. One particularly infamous call by an officer was to “kill everything but the crows” that came to feast on corpses. In the process, Morgan flattened Hargeysa and killed thousands, particularly through aerial bombardment.

As did Iraqi Kurdish opponents of the Baath regime, Siad’s opponents characterize this massacre as a genocide of the Isaq. It did, however, occur among a general narrowing of the regime where Siad, despite his rhetoric of shunning clan prejudice, narrowed his group of loyalists to not only his clan but his own family; it is no coincidence that his son-in-law, Morgan and son, Maslah Barre, were increasingly prominent in the army. The Isaq clan were the most brutalized but by no means the only victims; Siad had already frozen out the Majerteen clan within his own Darod confederation, and his favouritism also alienated much of the Darod’s Ogaden clan, whose army officers increasingly defected. Similarly, the major Hawiye confederation predominant in Mogadishu was increasingly disconsolate. By the early 1990s, a mixture of revolts and mutinies ousted Siad and helped plunge Somalia into what was unprecedentedly described as a “failed state”.

Freedom and Independence?

In the process, the Wadaniya insurgents managed to capture Somaliland under the leadership of Abdirahman Tur; along with the Isaq confederation, the Darod Dhulbahante clan, led by such cooperative chieftains as Abdulghani Jama, now joined them. Wadaniya was more of a coalition than a fixed group, however, and its constituent camps began to fight for power. That this struggle was not as destructive as that of the remaining Somalia owed largely to the mediating role of chieftains and elders, who organized a number of conferences and elections.

Isaq chieftains such as Ibrahim Madar, son of the former Wadaniya leader Yusuf, were especially important and, with the rest of Somalia in disarray, began to push increasingly for secession. Somaliland was already de facto separate from the rest of Somalia, but the persistent agenda from the mid-1990s onward was for its recognition as a separate country. Since Somaliweyn had collapsed and Somalis were already split between other countries like Djibouti, Ethiopia, and Kenya, the argument ran, there was no point in Somaliland staying in a dysfunctional Somalia either. The moment also seemed propitious; in 1993, Eritrea broke away from Ethiopia after a long, difficult independence war.

somaliland

Jama Ghalib

Even as the United States was leading a United Nations incursion into the rest of Somalia, Tur was removed in favour of the former Somalia prime minister Egal. Isaq commanders Tur and Ghalib, a former police inspector-general, opposed the secessionists and joined forces with Farah Aidid, Mogadishu’s preeminent commander who had first ousted Siad, and then the United States. However, in 1994-95, Somaliland “loyalists” of Egal managed to bloodily root out these Isaq dissidents in a series of battles at Hargeysa and Burao.

As a former prime minister of Mogadishu who had originally negotiated Somaliland’s addition to Somalia, Egal struggled to convince hardline separatists of his bona fides. Yet as his power increased, sidelining competitors by the late 1990s, he did indeed press toward a separatist agenda, and was even reported to have contacted the infamously anti-Muslim Israeli regime by offering cooperation against “Islamic radicalism”: this despite the fact that the original Wadaniya resistance against Siad had criticized his irreligiosity and dealt heavily in Islamic slogans, styling themselves “mujahids”; indeed, the Somaliland flag retains the Islamic shahadah. Somaliland was nonetheless seen favourably among foreigners wary of the conflict in remaining Somalia, and a considerable foreign lobby grew for its separation from Somalia and its recognition as an independent state. A year before his death in 2002, Egal held a referendum that opted for Somaliland’s secession as an independent state.

Somaliland, Puntland, and the Occupation of Somalia

However, secessionism was unpopular among the Dhulbahante who predominated in the Sool region of northern Somalia, between Somaliland and the coastal region of Puntland. Many Dhulbahante dissidents gravitated east toward Puntland, where Ethiopia’s former vassal Yusuf, had set up his own fiefdom and aimed to form Puntland as part of a federalist but united Somalia. When the American “war on terror” began, Puntland, and Yusuf more specifically, became a favoured client of the United States as a “counterterrorism” partner. In 2006, both the United States and Ethiopia invaded Somalia and ousted Mogadishu’s short-lived Islamist government, installing Yusuf in its place under a foreign occupation.

Yusuf’s place at the helm of an American-Ethiopian-backed regime in Mogadishu ensured that Puntland had Washington’s ear, but Somaliland’s major foreign lobby persistently argued for independence, while periodically cracking down against dissidents who favoured a united Somalia. The fact that the original 1980s Wadaniya resistance had rejected separatism was now conveniently forgotten; the fact that unionist Somalilanders such as Ghalib opposed the 2006 invasion ensured that they could be frozen out of the political elite with little repercussions.

On the other hand, even after Yusuf’s resignation, the Somali government and its Puntland wing attracted largely Dhulbahante dissidents in Sool who wanted their region to be separate from Somaliland and part of Somalia, either as part of Puntland or as a separate region. During the 2010s, when Somalia’s new federalist constitution was arranging new regions, the Sool region pressed its case: led by Ahmed Karash, the Sool region announced its loyalty to Somalia under the name “Khatumo” or finality, with support from both the central government in Mogadishu and the regional government in Puntland. There have been repeated clashes over this region, particularly Lasanod, since 2007.

Regional Rivalries

The replacement of relatively conciliatory Somaliland leaders such as Silanyo with hardline separatists like Musa Bihi, a former Wadaniya commander, helped harden this dispute. So did the attitudes of strongly unionist Somali leaders such as Mohamed Farmajo, who ruled Mogadishu in 2017-22, and Puntland leaders such as Said Deni, who was a rival to both Mogadishu and Hargeysa.

Regional rivalries also played into these disputes. A staunch centralist, Farmajo was long backed by Turkiye and Qatar, and opposed the United Arab Emirates, which was supporting a number of separatist actors in the region. He also tried to cultivate better ties with the new, similarly centralist Ethiopian ruler Abiy Ahmed. Ethiopia, which had a longstanding rivalry with Cairo, had meanwhile long found it convenient to play off the rivalry between Puntland and Somaliland, and the United States did the same. Saudi Arabia initially supported the United Arab Emirates in its dispute with Qatar, but has recently moved closer to Ankara, Cairo, and Doha.

The Somali government’s case was widely recognized abroad, but its own legitimacy was weakened by its reliance on the multipronged foreign occupation that had ousted the Islamists in 2006. Although a compromise brought back many Islamists, including the ousted former ruler Sharif Ahmed and his successor Hassan Mohamud, to the fold in 2009, cyclical squabbles over the makeup of the state and over an unpopular but essential foreign occupation have persisted. At their most extreme, Somali unionists resorted to the untrue claim that Shabaab, the main insurgent group, was a Somaliland agent, because many of its leaders were Isaq northerners. This was fantasy, but the claim’s very existence pointed to the difficulty of legitimation during a foreign occupation.

Road to Disgrace

After returning to power to remove Farmajo, Mohamud managed to secure Lasanod and announced the new Sool-Khatumo region as a separate region, under Abdulqadir Firdhiye. However, Puntland leader Deni, closely affiliated with Abu Dhabi, threatened secession in 2024. And at the end of 2025, Israel, closely linked by now with the United Arab Emirates, followed up its support for secessionists in other Muslim countries by recognizing Somaliland.

In a move whose criticism within Somaliland was swiftly suppressed, Somaliland leader Abdirahman Irro welcomed Israeli foreign minister Gideon Saar and oversaw a generally shameless spree of welcomes for this new, supposedly groundbreaking relationship. Like other pro-Israel governments in the Muslim world, Hargeysa evidently supposes that ties to Israel will strengthen its international position, particularly with the United States. It is a disgraceful denouement to a political experiment that began with genuinely valid grievances but has morphed into an autocratically ruled fiefdom.

The fact is that the Somalia regime that ravaged Somaliland in the 1980s ceased to exist decades ago, and that the current Somaliland programme bears little resemblance to the Wadaniya insurgency of that period. Even as its government loudly cites the savagery of a long-extinct dictatorship in the 1980s to justify its separatism, Somaliland cracks down on dissidents and aligns itself with the most vicious regime of the 2020s.

[Disclaimer: this article reflects the views of the author, and not necessarily those of MuslimMatters; a non-profit organization that welcomes editorials with diverse political perspectives.]

 

Related:

Op-Ed: Understanding The Somaliland Recognition Decision – A Counterargument To The Prevailing Muslim Consensus

History of the Bosnia War [Part 1] – Thirty Years After Srebrenica

The post Op-Ed: Bitterness Prolonged – A Short History Of The Somaliland Dispute appeared first on MuslimMatters.org.

Far Away [Part 6] – Dragon Surveys His Domain

26 January, 2026 - 05:50

Lee Ayi reveals a disturbing secret, and Darius is pushed to demonstrate his abilities.

Read Part 1 | Part 2 | Part 3 | Part 4 | Part 5

* * *

Training Ground

When the clothes were stacked in a hamper and the lines had been taken down, Lee Ayi said, “Wait here.” She disappeared into the house and returned with a wooden training dao that I had not known existed, as well as my own spear.

I froze, remembering my father’s ruthless training. What was this? Like brother, like sister? The blood rushed to my head, and my face turned hot. I was not that little boy anymore, and even my father had stopped abusing me eventually. My entire body tensed. In that moment, I could hear the cowbells as the animals grazed in the far field. I smelled the faint, sweet musk of the safflowers, and could feel my own heartbeat in the wound on my shoulder.

Lee Ayi handed me the weapons. “Yong trained you, yes?”

I stood mute, one weapon hanging limply in each hand.

“You don’t have to answer. I can see it in every step you take. Even the way you work. Your balance, poise and economy of motion. The subtle flourishes you add when sweeping the floor. The way you shift your weight. Well, my father trained me as well, though not as thoroughly as Yong.”

I swallowed. “Okay, so?” The words came out dry and hoarse.

She waved to the circle of clear earth where the clotheslines had hung. “This is my training ground. I need to practice.” She clenched a fist, a gesture so unlike her that I shifted my weight to the back foot. “It’s part of me,” she continued. “It’s in my blood. But Husband does not approve of martial arts, nor any form of violence. So every Friday I wait until he goes to Jum’ah and I practice alone. This is my secret. Maybe the farmworkers see but they mind their own business. But you are here now. Will you keep my secret?”

“And what do you need me to do?”

“What?” She shook her head. “Nothing. Just keep my secret. Will you do that?”

A Negotiation

“What is the real reason Ma Shushu did not take me to town?”

Lee Ayi tipped her head back, regarding me. A slow smile appeared. “You’re a negotiator, eh? My brother taught you many things.” The smile vanished, replaced by a serious expression. “Can we just say that he wants your shoulder to heal, and leave it at that?”

“Is that the truth?”

“Part of it.”

Lee Ayi looked down, spotted a small stone that had found its way into her training space, picked it up and chucked it. Then she stood straight and looked me in the eye. “Your Ma Shushu does not want the Shahs to know you exist.”

I frowned. I didn’t know what answer I had expected, but this wasn’t it. “Why?”

“Nur was Shah Zheng’s only daughter. He married three wives, but he apparently lost his fertility and could not sire another child. He is an old man now, and you, as his grandson, are his only surviving descendant. You are thus heir to the family fortune. But Zheng has a younger brother, Osman. He now runs the family business in all but name. He is a ruthless, unprincipled man. Husband is afraid that if Osman knew about you, he would kill you.”

The thought that my mother’s family, instead of being happy to know me, might want to kill me, made me feel empty inside. I walked to the washing basin and sat on the stone rim, putting my chin in my hand.

“I’m sorry,” Lee Ayi said. When I did not reply, she said, “And my secret?”

I waved to her to go ahead and practice.

A Single Step

She began with empty hands, and at first I barely watched.

My thoughts were still tangled in what she had told me about the Shahs, about my mother’s family and the danger attached to my very existence. I sat on the stone rim of the washing basin, my chin in my hand, staring at nothing in particular while Lee Ayi stepped into the cleared circle of earth.

Her movements were confident enough, practiced, familiar. She knew the basic Five Animals stances, strikes and forms. Tiger, Crane, Snake, Praying Mantis, Dragon. The transitions were there, but sometimes incomplete. One time she flowed from one posture into the next and forgot the intervening strike entirely, leaving a small emptiness in the form that my eye snagged on instinctively. Her stances were serviceable but shallow, her steps sometimes too short, as if she were reluctant to fully commit her weight.

I watched without comment.

When she stretched a hand and requested the wooden dao, and I tossed it to her, something changed. Her posture straightened. She turned her hips fully into the cuts, using her whole body rather than her arms alone. The blade whistled softly as it passed through the air. She was not elegant, and her repertoire was limited. But she was effective. There was intention behind every strike.

With the spear, however, she struggled. Her grip was too far down toward the end, and her hands did not slide smoothly enough on the wood as she changed grips. She overextended on slashes and used her muscles to slow the spear down at the end of the movement, rather than using her body to bounce it back or whip it around, which resulted in slow recoveries. A couple of times I winced involuntarily. My father would have beaten me if I’d done that.

When she finished, she stood in the middle of the circle, hands on her thighs, breathing hard. Sweat darkened the collar of her tunic and ran down her temples.

“Well?” she asked. “What do you think?”

I gave a half shrug. “You’re strong. And fit.”

She gave me a sharp look. “That’s not an answer.”

“You’re pretty good with the dao.”

“And the rest?”

I threw up my hands and blurted, “Why are you asking me? I’m just a kid.”

She snorted. “You are that. But you know more than you reveal.” She wiped her face with her sleeve and regarded me steadily. “Show me something of your own.”

I felt my shoulder throb in warning. “What do you mean?”

“Something small,” she said. “One form. Slowly. We can’t risk you opening that cut.”

I should have refused. Every lesson my father had drilled into me screamed that this was a mistake. We kept our skills secret, we did not show them off. But something in her gaze held me there, not challenging, not pleading, simply certain. And anyway, she was family.

I stepped into the circle.

Dragon Surveys His Domain

The earth felt different beneath my feet, packed and bare. I took one wide step forward and dropped into a deep stance, sweeping my hands down to one hip, then drawing them up in a wide arc. The movement finished with my hands snapping back into a tight guard, balanced and ready.

I straightened and saluted, one fist against an open palm. The hand of war and the hand of peace.

“Dragon surveys his domain,” I said.

Lee Ayi stared at me. Her face had gone very still. “You are highly trained.”

I did not answer.

She extended the dao, handle toward me. I pursed my lips and grimaced. “You know I’m injured.”

“Your left shoulder is injured. Use your right hand.”

My nostrils widened as I inhaled deeply, then let it out. “Why?”

“I want to see.” Her tone was deadly serious.

I swallowed. “Only a little.” I took the dao and twirled it easily in my hand, closing my eyes, warming up my muscles.

I saluted with the dao, raising it above my forehead and parallel to the ground, then stepped slowly to my left, bringing the dao up in a number one roof block that flowed into a slash to the neck of an imaginary enemy. I continued with this slow motion dance, reaching around with my hand and pulling, slashing, then spinning away into a thrust that was only a feint that turned into another slash.

I stopped and faced Lee Ayi. “Crane circles the hill.”

She regarded me solemnly. “You killed two men.”

Shock widened my eyes as I remembered the two robbers I’d killed and buried in the peanut field. But how could she know? My brain raced, then I realized – feeling like an utter fool – that she meant the movement I had just done. It was a form, a prearranged sequence in which I killed two imaginary opponents.

“Yes.”

She gestured. “More.”

I twisted my mouth to one side. “Why?”

“My father taught me that sequence, but I forgot it. I want to see more.”

River Flow

I let out a breath that was almost a sigh. Then I took a long diagonal shuffle step one way then the other, attacking with a series of slashes from different angles as my feet danced lightly across the dirt.

As I moved, I fell into River Flow. There were no more cowbells, no afternoon sun heating my face. No Lee Ayi, even. Without plan or awareness, my movements sped up. I leaped up and came over the top with a thrust, but it was a feint that pivoted into a cutting diagonal slash at the last instant. My body had missed this. I was a flame of fire, my movements too fast for an untrained eye to follow. The dao was a part of me. Anything I could envision, I could do.

Many mediocre fighters fought with nothing but the blade, but I was better trained than that, and I threw kicks that snapped out and back, punches that made my wounded shoulder ache, and hits with the pommel of the sword that flowed into elbow strikes that flowed into short-range slashes and thrusts. Never was I out of balance, never did I hesitate or falter.

The dao was a shadow that darted behind my back and around my head, surged high and dropped low, and struck from unexpected angles. In River Flow my parents were not dead, and Far Away was not lost. There was only the movement and my imaginary enemies, and I was in harmony with them. When they pushed forward I slipped to the side to let them pass. When the enemy charged I parried and let him run into the point of my sword. When he slashed I side stepped and matched his slash, cutting along the length of his arm. There was no opposition, no clash. My father had repeated this many times: “The enemy tells you how to kill him.”

I forgot that my aunt was there. My movements became more dramatic. I moved as I used to in my solitary practice sessions, after my father had gone. At one point I did a forward somersault in the air, coming down with a vertical slash, which reversed into an upward slash intended to catch the enemy’s hand. These were movements my father could no longer perform himself, but had coached me through, and some were movements I myself had invented when I practiced alone, after he had gone.

I stopped when the pain in my shoulder reminded me where I was. I stood in the circle, breathing deeply but comfortably. I did not know how much time had passed. Perhaps enough to lower a bucket into the well twice and pull it back up.

Turning, I saw Lee Ayi’s face. She looked stricken. I knew immediately I had done the wrong thing. Stepping forward, I bowed deeply and offered her the sword with both hands, the edge facing me.

Not Gentle

She snatched the dao out of my hands. Her face was pale, her jaw tight. “You shame me.”

I looked away, my gaze alighting on the tall elms that sheltered the house. “That was not my intention.”

“I know.” She exhaled once, sharply. “I have never witnessed such skill. Not even from Cai Lee, and he was a grandmaster. How did you learn that?”

I met her eyes. My gaze was uncompromising. “My father trained me from the time I could walk. He was not gentle.”

“Fathers are sometimes not gentle. That doesn’t mean they -”

“Haven’t you seen my scars?” I nearly shouted. My nostrils flared as I yanked my sleeves up, showing her the many scars on my arms, from cuts my father had given me with the spear, the wooden dao and even the live dao. Some were pale and faded, while others were pink and raised.

She blinked. “I thought from the rough peanut vines, or the hoe.”

I pulled my shirt up and threw it on the ground. “And these?” My stomach and chest also bore long scars.

Her anger was gone, replaced by dismay. “Yong did that?”

“I told you. He was not gentle.”

Her lower lip trembled, and a pair of tears rolled down her dusty cheeks, leaving clean tracks. “I’m sorry.”

I didn’t know what to say, so I said nothing.

“Your cut has reopened.”

I looked at my shoulder and indeed she was right. The bandage was stained deep red.

Gently, my aunt took my hand, led me into the house, washed my wound and re-bandaged it.

“You rest,” she said. “I will finish today’s housework. Don’t tell Husband about what we did today. Or about your wound.” She began to leave, then turned and said, “I’m sorry.”

When she was gone I lay in my bed, wishing that Far Away was here to cuddle up next to me and purr. I knew I had hurt Lee Ayi in more ways than one. I felt like my past was a heavy chain around my neck. It would always be there. I would never be free.

Moon Cake

In the late afternoon a man came to the house on horseback. He was perhaps thirty, dressed in a merchant’s jacket with brass buttons. His face was pale and slick with sweat. Lee Ayi ushered him into Ma Shushu’s treatment room and had him lie on the padded table and wait.

Ma Shushu and Haaris returned not long after. Haaris said he had a surprise for me and handed me a small box. Opening it, I found a round pastry of some kind.

“What is it?”

Haaris gaped. “You never had a moon cake? It’s filled with sweet bean paste and nuts.”

I wasn’t in the mood for Haaris’s unsullied, childish enthusiasm. I thanked him, deposited the moon cake in the pantry, and went back into the bedroom to lie down. This was not to be, however, as Ma Shushu popped his head into the room and asked me to come to the treatment room.

I found Haaris there as well. Ma Shushu was tending to the merchant. He had long, very thin needles that he heated in a candle flame, then inserted with quick, steady hands into the man’s scalp, neck and the backs of his hands.

The man on the table had his eyes squeezed shut. “My head,” he muttered. “Like a drum being beaten from the inside.”

Ma Shushu glanced up at me. “How was work today?”

“It was fine, sir,” I said, tucking my chin into my chest, feeling the weight of secrets bearing down on me. “How was Jum’ah?”

“Good, alhamdulillah. The masjid was full.”

“I have never been to a masjid, or a Jum’ah. I would like to go.” I waited to see how he would respond.

“Oh. Well. Let’s focus our attention on the patient for now. Darius, what I do is called acupuncture. It is an ancient method of healing. You may watch, but you must remain silent.”

I retreated a few steps, put my back to the wall, and watched. How strange this household was. My father had been a dangerous, half-broken man who abused me, drank, stole, and gambled away what little money he had. But he had never lied to me about anything. I was quite sure of that. Yet here in this beautiful, wealthy household, populated with kind and talented people, everyone lied. They lied to me and to each other, and I lied to them.

Did that mean that I was becoming less like my father, and more like these people? I was very confused.

“Darius, are you paying attention?” I heat the needles first to make sure they do not poison the blood.”

I refocused my attention. For good or ill, this life was my future. I must learn, work hard and do my best to fit in.

“Yes, Ma Shushu.”

* * *

Come back next week for Part 7 – Refugees At The Door

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:

Zaid Karim, Private Investigator, Part 1 – Temptation

Gravedigger: A Short Story

The post Far Away [Part 6] – Dragon Surveys His Domain appeared first on MuslimMatters.org.

Green March In The Sands Of The Blue Sultan: Morocco And The Conflict Over The Western Sahara

24 January, 2026 - 21:03

At first sight, the western strip of the Sahara, yawning south of such famed Moroccan cities as Marrakech and Fez, and separating the Mauritanian desert from the Atlantic coast, might not seem an obvious site for regional competition. In fact, the Western Sahara, with its large phosphate reserves and its blue-hued stones, has been the main prize in a decades-long conflict that drew in the region’s major players with continuing repercussions today. This article will trace the background of the dispute up to a seminal moment: the “Green March” of November 1975, an extraordinary coup-de-main by Morocco’s monarchy that split the region with Mauritania and led to a conflict with Algeria and the Sahraoui Polisario Front that has yet to entirely ebb fifty years later.

Background

For centuries, Morocco was the premier power of the Islamic West, or Maghrib as the region was called at the time. Since local clans of the Amazigh or Berber ethnic group welcomed Idris bin Abdullah, a descendant of Ali bin Abi Talib fleeing the nascent Abbasids, a continuity has bound this western edge of the Muslim world, whose authority at its peak extended north across the Mediterranean and south into the Sahara. Nor was the trajectory of power one-way: a thousand years ago, a confederation of austere Sahraoui Islamic warriors, the Murabitoun, advanced north from the desert, taking over Morocco and entering Andalus to confront a Christian resurgence. We need not trace the trajectory of every faction that ruled Morocco to realize a close link between the regions around modern Morocco, a constant reference point for Moroccan nationalists.

Yet though its sultans, including the Alaoui dynasty that has ruled since the mid-1600s, frequently claimed a caliphal title as Emirul-Mouminin, they were not unchallenged among the Muslims of the West: to their east, the Ottoman sultanate arrived as far as Algeria through links with seafaring corsairs, and to the south they competed with such West African sultanates as the Songhai. Cycles of competition and coexistence marked Morocco’s relations with her neighbours.

In the colonial heyday of the nineteenth century, as France in particular swallowed up much of northwest Africa, Morocco’s position became both more critical to the Muslims of the West as well as more delicate. A sultan such as Abderrahmane bin Hisham (1822-59) could wield influence with largely autonomous religious leaders, such as his neighbour Abdelkader bin Mohieddin, who fought against the brutal French subjugation of Algeria; yet bruising encounters with the French army persuaded him not to overextend himself.

Hoping to modernize, the sultans of the late 1800s entered a pattern of negotiation, debt, and eventually a soft subjugation to the European power that had contemporary echoes in Istanbul and Cairo. If this was uncomfortable for Muslim rulers, its effect on them was scant compared to the periphery of their realms, where jihad and raids were repeatedly launched by clansmen and Sufi adventurers: often officially in defence of the Moroccan realm and with links but little long-term support from the sultanate.

Watering Eyes Amid Colonization

Such a Sufi leader was the fighting scholar Mustafa “Maelainain”, or “Water of the Eyes”, who preached among the Sahraoui clans in the far south. A prolific writer and occasional tutor of Moroccan elites, he nonetheless had considerable autonomy in what is now the Western Sahara and dealt with other local principalities such as the small Mauritanian sultanate of Adrar. Maelainain tutored both the Moroccan prince Abdelhafiz bin Hassan, a great-grandson of Abderrahmane, and Adrar sultan Sidahmed Ould-Aida, and acted in effect as a frontier warrior for both realms against France. Maelainain was already nearly seventy years of age when he began raids on French garrisons, building the town of Smara as a base for a relatively sophisticated force. He had some help from the sultanate as well as from France’s rivals, like Spain and especially Germany.

In 1906, colonial competition led to a division of privileges in Morocco, to which Sultan Abdelaziz bin Hassan, a great-grandson of Abderrahmane, unilaterally agreed. This dismayed many Muslims, including Maelainain, whom French propaganda portrayed as an ingrate and rebel. It was, however, urban Muslim opposition in northern Morocco that ousted Abdelaziz and installed his brother Abdelhafiz, unprecedentedly pledging loyalty on the condition that he use his position to wage jihad against the colonialists. Instead, once established, Abdelhafiz brutally purged his supporters.

Maelainain also broke with precedent by leading an army from the south into the Moroccan heartland in order to salvage the sultanate’s independence. Abdelhafiz made no move as his former tutor was defeated and repulsed south to his stronghold, Tiznit. The sultan even enlisted the aid of French soldiers to crack down on his own protesting subjects.

This in turn sparked an international crisis, Germany objecting to France’s direct involvement, and raised the colonial stakes higher for France. Both Maelainain’s former students, Ould-Aida in Adrar and Abdelhafiz in Morocco, gave way in 1912: Ould-Aida was forced to yield his realm and join the French army, and Abdelhafiz was forced first to sign away independence in favour of a protectorate and then to abdicate anyway. With Maelainain having passed away, his son Ahmed Hibatullah now took up the banner and announced himself sultan of Morocco. Known thus as the Blue Sultan, he made it as far as Marrakech before he was defeated in battle against the French army.

French newspaper from 1912 reporting on the “Blue Sultan” Ahmed Hibatullah’s campaign from the south.

Led by wily viceroy Hubert Lyautey, France employed a strategy of colonization in Morocco different from its summary wreckage of Algeria. The Moroccan elite of the time was coopted rather than crushed, symbolism around the monarchy was enhanced even as its power was stripped away, and this ensured a breathing space: unlike Algeria, where Arabic language and Islamic leadership had been systematically crushed, Morocco experienced a “soft colonization” that nonetheless deeply impacted the way its elites saw the world.

Spain Enters The Fray

The next major anticolonial resistance took place not against France but against Spain in the 1920s, in the Rif region of northern Morocco rather than the south. Like Maelainain, its leader, Mohamed Abdelkerim, had respected Islamic stock and managed an impressively organized army of clansmen, who spectacularly humiliated the Spanish army at Anoual in 1921. It took a major French intrusion to oust and exile him five years later, and French encouragement for Spain to turn to the Western Sahara in the far south, to which it had first laid claim in 1884 but would only manage to occupy fifty years later.

Sahraoui clans put up long-running resistance, often led by Maelainain’s family: his sons, Mohamed Laghdaf and Murabbih Rebbouh, and nephews, Mohamed Mamoun and Takiullah Ouadjaha, led resistance alongside preachers like Mokhtar Ould-Boukhari and commanders such as Aissawi Tibari, who led dozens of raids totalling thousands of miles across the desert. Even Sidahmed Ould-Aida, the ousted Adrar ruler, deserted the French ranks and joined the resistance, where he was killed. Nonetheless, by summer 1934, a joint French-Spanish campaign had secured the region; such leaders as Laghdaf and Mamoun preferred to deal with the Spanish rather than the dreaded French army. Spain was further weakened by a major civil war in which the eventually triumphant right wing of the army, led by Francisco Franco, fired the first shots by seizing garrisons in colonial Morocco.

French-ruled Morocco eventually saw a separate civil resistance, epitomized by the Istiqlal party led by Allal Fassi, largely based in the cities among ascendant intellectuals. This symbolically claimed loyalty to the Moroccan monarchy, and called for independence from colonial rule to rule over a “Greater” Morocco comprising the sultanate’s entire older realms. Mohammad V bin Yusuf, nephew to Abdelaziz and Abdelhafiz, was a particular pole of attraction, as he began to show more assertiveness during the Second World War when France, and indirectly its colonies, were overrun by Germany.

Independence And Its Limitations

No longer the imposing phantom of the past nor minded to reform itself, the 1950s French empire faced varying levels of opposition throughout North Africa. In Algeria, this featured a vicious war; in Tunisia involved unionist protest and smaller peasant revolt; and in Morocco, a mixture of both protest and revolt. France briefly stripped Mohammad of the Moroccan crown, but protests forced them to restore him, and he declared independence in 1956. Morocco supported the anti-French insurgency in Algeria and was keen to engage Mauritanian dissidents against France, such as Hurma Ould-Babana, who announced loyalty to Rabat.

At first supported by Morocco, Sahraoui insurgents led by Benhamou Mesfioui also overran much of the Western Sahara and besieged Spanish garrisons in 1957-58. But when Spain agreed to withdraw if Morocco took responsibility. The Moroccan government’s role transformed to that of controlling rather than supporting the revolt, preferring to engage with Madrid. Mohammad’s son and future successor Hassan II led the Moroccan army into the region to restore the situation, helped by friendly chieftains such as Khatri Ould-Joumani; to the dismay of such Moroccan expansionists as Fassi, Hassan II would ally strongly with Spain. In the Rif region, Rabat also crushed a revolt that aimed, among other things, to bring back Abdelkerim, the still widely influential scourge of the Spaniards.

Succeeding the throne, Hassan II spent the 1960s in hostility with newly independent Mauritania, which he saw as a French puppet and refused to recognize until 1969. However, relations were also tense with Algeria, which had wrenched independence through war but retained economic links with France as well as conceding the French government a small foothold in its deep south. After border skirmishes, a pattern emerged whereby Algeria, soon under military rule, and Morocco would house one another’s dissidents, who in the Moroccan case were largely leftists.

Spain had set up a regional assembly in the Western Sahara, which largely incorporated local chieftains and had limited influence. This was insufficient to stop protests in the Western Sahara, whose most notable leader, Mohamed Bassiri, disappeared. Though the Western Sahara is often treated as a case of opposite societies between Sahraouis and Moroccans, the situation was much more complicated, and many Sahraoui activists maintained at least a hopeful attachment to a Morocco whose government was, however, unwilling to risk its Spanish alliance, no matter how much Moroccan nationalists wanted.

Take the case of Khalili Reguibi, who had fought Spain in the 1950s and then joined the Moroccan army; he remained loyal to Morocco, but his frustrated son, Mohamed Abdelaziz, joined the Polisario Front, a leftist group that led an insurgency against Spain. This was less bizarre than it seems now: at the time, Moroccan nationalists could agree with Sahraoui nationalists that Rabat should help evict the Spanish colony; unfortunately, Fassi regretfully informed Sahraoui contacts, there was scant prospect. As late as October 1974, even Algeria, Hassan’s rival, informed the United Nations that the Western Sahara should join Morocco, and even Polisario originally requested the monarchy’s support. However, perhaps in part because of the longstanding negative experience with Rabat, a United Nations survey found widespread support for independence rather than joining Morocco.

The Green March And Its Discontents

Not until Spain’s impending withdrawal, in the last days of Franco’s rule, did Hassan stir into a flurry of action. He sent his prime minister, Ahmed Othmane, to Madrid to hammer out a joint administration of the Western Sahara with Carlos Arias-Navarros and Hamdi Ould-Meknes, the foreign ministers of Spain and Mauritania: this was to be an interim affair before a referendum. But in a spectacular fait-accompli, half a million Moroccans, unarmed and bearing only the Quran and the Moroccan flag, marched south into the Sahara with chants of takbir. This meticulously organized Green March, a scene to gladden the heart of any Moroccan patriot, was organized and led in person by Hassan II himself, flanked by Othmane and security boss Ahmed Dlimi, and widely applauded across the Moroccan political spectrum.

Ahmed Dlimi

This was in direct contrast to the reception in the Western Sahara. The Sahraoui assembly, led by chieftains such as Baba Ould-Hassina and Ould-Joumani, objected and even threatened to join Polisario to expel the Moroccan intrusion. Yet in an example of how quickly chiefly opinions could adjust to circumstances, two-thirds of the assembly joined Morocco over the winter while Dlimi followed up the Green March by imposing army garrisons. Though Sahraouis would be much better-placed in Moroccan officialdom than under Spain, thousands left the area, many decamping to the Algerian border town Tindouf, which became a de facto headquarters for Polisario’s “shadow government” led by Lamine Ould-Ahmed.

While Morocco and its junior partner Mauritania set about arranging administration, with Hassan’s chamberlain Ahmed Bensouda as governor-general for the Moroccan sector and Abdullah Ould-Cheikh his Mauritanian counterpart, Algeria supported Polisario. Not only Algerian dictator Houari Boumediene but also his leading lieutenants – future ruler Abdelkader Bouteflika, prime minister Moussa Abdelghani, and party chief Salah Yahiaoui – were intimately involved in support for the Polisario Front. The Algerian army clashed directly with its Moroccan counterpart over the winter, but Mauritania was an easier and softer target for Polisario. In summer 1976, its chief Ouali Sayed led a devastating raid into the heart of the Mauritanian capital Nouakchott; though he was slain, a line of lieutenants, including his brother Bechir, Abdelaziz, Brahim Ghali, Sidahmed Battal, Ayoub Lahbib, and Brahim Hakim, would lead Polisario either on the battlefield or in international diplomacy.

Throughout the next fifteen years, the Western Saharan war had major regional and international repercussions: it cemented a simmering rivalry between Algeria and Morocco, helped bring down a Mauritanian government or two, and played into the Cold War with Morocco firmly in the Western camp. Though a ceasefire held for nearly thirty years, during which time such Polisario leaders as Hakim and Lahbib joined Morocco, the conflict has flared up again in the 2020s.

Conclusion: A Split In The Islamic West

So what are we to make of the Western Saharan conflict? Comparisons often made by left-leaning critics with Israel’s occupation of Palestine are plainly absurd: at no stage did Morocco descend to the level of viciousness, ethnic cleansing, or systematic massacres periodically on display by Israel, and there are undeniable historical, religious, cultural, and social links between Moroccans and Sahraouis that are plainly not true of Israelis and Palestinians. From the nineteenth-century desert mujahids to as late as the 1970s, Sahraoui leaders and groups often identified with Morocco, so much so that in 1912 the Blue Sultan set out to take the entire country and liberate it from France. Until the 1970s, Morocco’s own abstinence from reciprocating this solidarity owed more to an attempt to balance France out, if through an unpopular alliance with Spain, than any lack of public sympathy.

On the other hand, the Moroccan government itself has a record of using and discarding the region to Rabat’s convenience, whether in the days of Abdelaziz and Abdelhafiz or Hassan II. The harsher Moroccan tactics, such as Dlimi’s construction of a major “sand wall” in the early 1980s, resemble colonial tactics, even if comparisons with Israel are ridiculous. Moroccan protests that Polisario is simply a tool of the Algerian junta ignore its own militarized treatment. And the tensions accruing from a decades-long conflict have polarized the people of the Islamic Maghrib, foremost of the Western Sahara itself.

 

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The post Green March In The Sands Of The Blue Sultan: Morocco And The Conflict Over The Western Sahara appeared first on MuslimMatters.org.

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