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Discourses in the Intellectual Traditions, Political Situation, and Social Ethics of Muslim Life
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[Podcast] Reorienting for Ramadan | Ustadh Abu Amina (Justin Parrott)

15 March, 2024 - 20:46

The week before Ramadan, and the first week of Ramadan, can feel like a scramble of trying to be “prepped” just enough – from iftar menus to prayer schedules, balancing school and work, and so much more. How do we avoid being overwhelmed by it all?

Ustadh Justin Parrott sat with Zainab bint Younus and Irtiza Hasan to  provide a Ramadan reorientation reminder on how we can maximize our Ramadan by holding onto just a few basic, important principles.

Justin Parrott has 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. He is currently Research Librarian for Middle East Studies at New York University in Abu Dhabi (NYUAD), Research Fellow for Yaqeen Institute, and Instructor for Mishkah University. He served as a volunteer Imam for the Islamic Society of Greater Columbus until 2013. He is currently the faculty advisor and volunteer Imam for the Muslim Students Association at NYUAD.

Related:

The Prophet’s Golden Rule: Ethics of Reciprocity in Islam

The post [Podcast] Reorienting for Ramadan | Ustadh Abu Amina (Justin Parrott) appeared first on MuslimMatters.org.

IOK Ramadan: Can You Give What You Love? | Keys To The Divine Compass [Ep4]

15 March, 2024 - 11:00

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

Previous in the series: Juz 1 Juz 2 Juz 3

Juzʾ 4: Can You Give What You Love?

Bismillah-ir Raḥmān-ir Raḥīm. All praise to Allah and peace and salutations upon his servant and final messenger Muḥammad (pbuh), Assalāmu ‘Alaykum wa Raḥmatullāhi wa Barakātuh!

Welcome to another episode of our Ramaḍān Reflection series, Keys to the Divine Compass, where we go over verses of the Qur’an from every Juz throughout the month of Ramaḍān so that we can derive lessons and apply them to our lives.

InshaAllah today I will be going over verse 92 from Surah Āl-i ‘Imrān (Sūrah 3) in which Allah (swt) says, “You will never achieve the height of goodness, righteousness, piety until you spend from that that which you love, and whatever you spend then indeed Allah is aware of it.” This verse is instructive to all of us when it comes to the mindset we are supposed to adopt when giving charity, when giving in the path of Allah (swt).

There is a narration associated with this verse, of Abū Ṭalḥa (R), one of the earliest Muslims from the Anṣār and the leader of the Khazraj, who was part of the ‘Aqabah pledges before the migration of the Prophet (pbuh) to Madinah. He was one of the wealthiest individuals of Madinah, and he had a garden that was named Bīr-Ḥā’, the location of which would be in the rear area of the Masjid of the Prophet (pbuh) today. It was a very beautiful garden that had clean water, beautiful trees, and the Prophet (pbuh) would come to love to sit there and drink its water. When Abū Ṭalḥa (R) heard this verse after it was revealed, he made the intention to give his entire garden away in charity. He came to the Prophet (pbuh) and said, ‘I wish to give this garden in charity’. The Prophet (pbuh) was surprised but pleased, and he advised that instead of giving it in charity he should distribute it amongst his closest family members first. In other words, give it as charity to the people closest to you.

This verse is instrumental for us because Allah (swt) is addressing a very key point, a mindset that we might adopt sometimes–subconsciously–when it comes to giving charity. We may think that charity is something that we give from the extra, is something that we give from what we do not want anymore, that which no longer holds any value or never held any value to us but might be valuable to others. Yet, Allah (swt) says that to achieve the heights of goodness and piety, you must fight and disassociate yourself from the things you are attached to. The scholars say that the word ‘bir’ in the verse can be literally translated as good, but it refers to Jannah, that you will never be able to achieve Jannah until you are able to part from the things that you have a love for. When we give something, for example donating clothes, how often do we give clothes that we no longer wear? The clothes that are ripped, the clothes that have been neglected in the back of the closet, the clothes that were already going to be thrown out but now we decide to give it away to charity. How often do we look at the clothes that we wear, some of the more valuable ones, some of the ones that we love and are favorites, and we take one of those items and give it away to charity? How often do we buy things that are new and give them to charity?

This mindset helps a believer not form attachments to their wealth. What we own is that which Allah (swt) has given me from His blessings, but I will not allow those blessings to cloud my judgment. I will not allow those blessings to become an obstacle through which I am unable to achieve Jannah. I will not allow them to help me stay away from achieving the heights of piety that I can achieve otherwise. It is something that all of us should keep in mind in the month of Ramaḍān as we gear up to give charity every day, that yes –when we give $1, $10, or anything else, we are parting with something that we love. We love our money, we love our possessions, we love the things that Allah (sawt) has given us, but when we give, we actively fight against the impulse of ‘I am the owner of it’. It is not the owner of me, it has no value to me, rather when it is given away it adds value for me, that perhaps I can achieve Jannah through this.

So, when we are giving in the month of Ramaḍān our goal should be ‘Oh Allah, I am parting from things that I love for your sake, ‘I am parting from the things that I have a love for only for your pleasure’. When we give physical items in charity our goal should be to give from the best that we have. It might not always be possible, but we should try to give from the best we have because we do not want to be standing in front of Allah on the day of judgment and have Allah tell us, that yes you gave but you gave from the things that you no longer needed, you gave from the things that you would have thrown out, and you gave it feeling very generous when that is not really generosity. Allah (swt) says that whatever you spend He is aware of it, even if it is little. Allah (swt) knows that if it was a non-believer, then perhaps they would not have parted with it, but you did because you wanted the pleasure of Allah.

May Allah (swt) guide, bless, protect us all, and give us the ability to give charity from the things that we love for His sake and for His love, Ameen. Assalāmu ‘Alaykum wa Raḥmatullāhi wa Barakātuh.

The post IOK Ramadan: Can You Give What You Love? | Keys To The Divine Compass [Ep4] appeared first on MuslimMatters.org.

IOK Ramadan: The Quran is a Compass | Keys To The Divine Compass [Ep5]

15 March, 2024 - 04:47

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

Previous in the series: Juz 1 Juz 2 Juz 3 Juz 4

Juzʾ 5: The Qur’an is a Compass

Bismillah-ir Raḥmān-ir Raḥīm. All praise to Allah and peace and salutations upon his servant and final messenger Muḥammad (pbuh), Assalāmu ‘Alaykum wa Raḥmatullāhi wa Barakātuh!

Welcome to another episode of our Ramaḍān Reflection series, Keys to the Divine Compass, where we go over verses of the Qur’an from every Juz throughout the month of Ramaḍān so that we can derive lessons and apply them to our lives.

 InshaAllah today I will be going over verse 82 from Sūrah al-Nisā’ (Sūrah 4) in which Allah (swt) says, “Do they not ponder over the Qur’an, if the Qur’an had been from anyone other than Allah (swt) then they would have absolutely found within it many inconsistencies and mistakes.” The words of the Qur’an are the words of Allah (swt), and the words of the Qur’an are perfect just like the Perfection of Allah (swt) as He is the only being who can claim Perfection. The words of the Qur’an are so majestic and miraculous, that despite being in their language and being familiar with its conventions, the Quraysh were unable to reconcile how such a superior text (which they were unable to replicate) came to be recited on the tongue of someone who was illiterate i.e., the Prophet (pbuh). They were unable to challenge the miraculous linguistic aspect of the Qur’an, but it is a greater miracle because of what it contains.

The words of the Qur’an give us purpose and direction, it tells us the reason why Allah (swt) has given us an existence in this world for 70, 80, 90 plus years. Allah (swt) has given us an objective, has given us a reason as to why we are here, and what to do with the time that we are given.

 If the words of Allah (swt) are Perfection and the teachings of Allah (swt) are Perfection, therefore, in addition to giving us purpose and objective, the Qur’an also provides us with objective morality. The Qur’an tells us what is right and wrong, and how to think about good and evil. Allah (swt) tells us what the red lines are supposed to be for the believer. Morality, if kept under the purview of human beings who are imperfect, whose intelligence is limited, whose biases are inherent, then we are going to be unable to come up with anything that is objective. Our morality would then be subjective, and we would think of good as good only if it suited us, and we would argue for the things that are evil when it suited us. We would essentially change things around because morality, right and wrong, its definitions, would be subject to our whims and desires and subject to what society thinks about certain things at certain times. Yet Allah (swt) has made it very clear and has informed us of what is right and wrong, because the Qur’an is al-Furqān–that which allows us to distinguish between good and wrong.

 In addition to providing purpose, direction, and objective morality, the Qur’an also gives us a civilizing ethos. The Qur’an teaches us and the laws of the Sharī‘ah teach us how to govern ourselves in the most harmonious way possible when it comes to the individual vis-à-vis each other, when it comes to the individual vis-a-vis their creator Allah (swt). Allah (swt) has given us rules and regulations and the Sharī‘ah emphasizes the community, emphasizes the bigger units of collectivity, so beyond the individual we have the family, beyond the family we have the community, beyond the community we have the society, etc. At every level, Allah (swt) and the Prophet (pbuh) encourages us to come together because there is strength in numbers. There is a purpose in coming together because the believers are like one body as the Prophet (pbuh) said, yet when there are a lot of people together, and even when there are two people together there might be conflict. There is potential for conflict, for self-interest, so how do you navigate self-interest and prioritize the communal objective and the rights of the other? The Qur’an through its content teaches us a civilizing ethos, that we are not just encouraged to come together but we are also given standards, rights, and regulations that allow us to communicate, regulate the interactions that we have between the different units of society. Allah (swt) teaches us how to govern ourselves in the best way possible because Perfection comes from Allah (swt).

 The Qur’an also gives us perspective during times of difficulty. Pondering over the verses of the Qur’an allows us to understand the difficulties that we are experiencing–directly or indirectly–in our lives at any given moment. Over the past five months all of us have witnessed the horrifying atrocities in Gaza, but the verses of the Qur’an have given us comfort. Allah (swt) has given us the knowledge of what is yet to come, that the Judgment of Allah (swt) is inescapable, that the people who are suffering are having their ranks elevated and that they are martyrs. Allah (swt) reassures us that whatever they undergo in this world will be nothing in comparison to the rewards that they will receive on the day of judgment. For those of us who are still remaining and are witnesses to it and feel helpless, because we might be doing something, but we also acknowledge that we do not feel we are doing everything that we can. Instead of being paralyzed by our inability to affect change, Allah (swt) reminds us of who is in control, reminds us of the limitations that we have, reminds us not to stay back and do nothing. Perspective during times of difficulty allows us to navigate this realm of chaos, this existence that is filled with difficulty, trials, and tribulations.

 Lastly, Allah (swt) gives us guidelines. So, Allah (swt) not just gives us purpose, direction, objective morality, a civilizing ethos, and perspective during times of difficulty, but for every step of the way there are instructions. There is guidance from Allah (swt), there is encouragement from Him. “Do they not ponder over the Quran?” We do not want to be from those people that Allah (swt) addresses rhetorically because all the answers are here. Allah (swt) has given it to us and all we must do is reach out and take it.

May Allah (swt) allow us to be people of the Qur’an, allow us to be people who ponder over the Revelation, who ponder over the contents of the Qur’an, and not just on a theoretical level but apply it to our lives as well. Assalāmu ‘Alaykum wa Raḥmatullāhi wa Barakātuh.

The post IOK Ramadan: The Quran is a Compass | Keys To The Divine Compass [Ep5] appeared first on MuslimMatters.org.

A Ramadan Quran Journal: A MuslimMatters Series – [Juz 3] What Is True, And What Matters

15 March, 2024 - 04:42

This Ramadan, MuslimMatters reached out to our regular (and not-so-regular) crew of writers asking them to share their reflections on various ayahs/surahs of the Quran, ideally with a focus on a specific juz – those that may have impacted them in some specific way or have influenced how they approach both life and deen. While some contributors are well-versed in at least part of the Quranic Sciences, not all necessarily are, but reflect on their choices as a way of illustrating that our Holy Book is approachable from various human perspectives.

Introducing, A Ramadan Quran Journal: A MuslimMatters Series

****

What is True, and What Matters

By Wael Abdelgawad

 

Dania leaned back on the stool, rubbed her eyes, and turned to speak to Rawan. Except that her young Muslim colleague wasn’t there. Dania scanned the handful of lab stations, all dedicated to testing water samples for the presence of a wide spectrum of contaminants. Her eyes went to the clock: 1 pm. Wow, the day was half gone. Rawan was no doubt eating lunch.

An entire morning staring into a microscope and typing notes on a keyboard could do a number on you. Dania’s back was stiff, her eyes tired, and her hands were like chicken feet. Now that she was in her 30s, these things seemed to bother her more. She was 35 and unmarried, which in her Egyptian Christian family was a disgrace. She’d dated plenty of boys, but… The Egyptian-American men all seemed shallow. Money and girls, that was all they cared about. And some were as prissy as women.

As for the American boys, it never worked. Dania’s family were dedicated members of the Coptic church. They attended Sunday services as well as Matins and Vespers on Saturdays and Wednesdays. All their friends were Copts, and when they got together socially the conversation was in Arabic, and consisted of a combination of gossip and talking bad about Muslims. It was too foreign a world for American boys to fit into.

In fact, it was a world that left Dania herself feeling bored and empty. At services, the Bible reading was in Arabic. But Dania, though she was fluent in Egyptian conversational Arabic, could not read the language. Then the Liturgy of the Word was in Coptic, which no one but the priest could understand, and probably not even him.

She’d tried taking up guitar, but it was painful and time-consuming. Nowadays she spends most of her time in this lab, working twelve-hour days.

She removed the elastic band from her hair, letting her red curls fall loose. By some freak of genetic circumstance had been born with milk-white skin, flaming hair, and green eyes. Americans never believed that she was Arab. Oops… Coptic. Her parents would have seizures if they heard her refer to herself as Arab. Which was so weird. She spoke Arabic, she came from an Arab country. But she’d been lectured many times: “We are Copts, not Arabs. We are the true Egyptians, the word ‘Egypt’ means Copt!’”

She wandered into the break room. Her parents were there, as well as her brother, all still wearing white lab coats as they ate stuffed cabbage leaves, lentil soup, and saffron rice. She did half the work in this lab, yet no one had even called her to come for lunch. 

This entire lab belonged to her father, Boulos Khalil. Their clients were mostly large corporate farms. The lab had done well. Her family was wealthy. 

“I still don’t think it’s right what’s happening to the Palestinians,” her brother said in English. He was five years younger than her, lean, and clean-cut.

Her father grimaced. “What do we care,” he replied in Arabic, “about a bunch of terrorists in the desert? What do you think Hamas would do with us Copts? They would slaughter us like black sheep.” Her dad had been in America a long time, but had never learned English well.

Her brother shook his head. “I don’t think so. There are Palestinian Christians too, they’re integrated.”

“Stop worrying about the Arabs and the Muslims,” her mother said. “Leave them in their mess. Their religion is evil. All they know how to do is oppress and destroy.” Her mother was as elegant and graceful as she’d been as a teenager, but was so full of anger and bitterness. Every day it was the same thing, running down the Muslims, and vilifying their religion. It was very old-world and tiresome.

“I hope Rawan doesn’t hear you talking like that.”

“Oh, Dania! Come and eat.” Her mother waved to an empty chair at the table.

“No. That’s alright. I’ll go see what Rawan is doing.” She walked to the exit door.

“Dania!” her mother called after her.

Dania found Rawan in the small garden at the center of the office park. The mid-twenties hijabi sat on the grass, engrossed in her reading. She was a small woman of Iraqi origin, skin the color of Arabic coffee and with big, dark eyes. Rawan had come to work at the lab a year ago, and Dania had always found her fascinating. Rawan was a near genius, yet she liked to laugh. She was assured, but not cocky. She tended to keep to herself, and who could blame her, considering the work environment?

Dania sat beside her and stretched her arms to the sky, reveling in the feeling of the soft grass against her skin, and the sun on her face.

“How come you’re not eating?”

Rawan marked her spot in the book, which Dania saw now was the Quran, then adjusted her blue headscarf. “Ramadan started last week. I’m fasting.”

“Oh, right! I knew that. How’s it going?”

“Really good, alhamdulillah.”

“Listen, Rawan…” Dania picked a blade of grass and put the end in her mouth. “I’m sure you’ve heard my family sometimes. How they talk… I feel ashamed. I can’t understand why my father hired you when he feels like that about Muslims.” Realizing what she’d said, she hurried to explain. “I mean, I’m glad he hired you! It just surprises me.”

Rawan grinned. “Mr. Khalil hired me because I have a bachelor’s in organic chemistry, a master’s in environmental sciences, and I speak English, Arabic, and Spanish. And he pays me well, so hey, no worries. You know what your dad always says: ‘American is American. Zis mean – ‘”

“Business is business!” The two women finished in unison, and both laughed. One of the many Boulos-isms that barely made sense, perhaps not surviving the translation from Arabic to English.

Dania nodded to Rawan’s copy of the Quran. “What were you reading about?”

“Oh.” Rawan’s brow furrowed. “I don’t like to talk about religion at work, especially considering…”

“Considering my family.” Dania sighed. “It’s okay. I really want to know.”

Rawan opened the Quran to the bookmarked page and handed it to Dania. “The Quran is divided into thirty parts, and I’m trying to read a part each day. Today I’m reading a chapter called Aal Imran, the family of Imran.”

“Who is Imran? One of Muhammad’s relatives?”

“No. Read it, you’ll see. Start at verse 33.”

Dania swallowed the blade of grass she’d been chewing – a habit she’d had since she was a kid – and studied the book. It had Arabic on one side of the page and English on the other. She found verse 33 and read the English part:

  1. Indeed, Allāh chose Adam and Noah and the family of Abraham and the family of ʿImrān over the worlds –

  2. Descendants, some of them from others. And Allāh is Hearing and Knowing.

  3. [And mention] When the wife of ʿImrān said, “My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing.”

  4. But when she delivered her, she said, “My Lord, I have delivered a female.” And Allāh was most knowing of what she delivered, and the male is not like the female. “And I have named her Mary, and I seek refuge for her in You and [for] her descendants from Satan, the expelled.”

Dania frowned. “Which Mary? Our Mary? The Christian Mary, I mean?”

“Mm-hmm. The very same.”

Dania was confused. She was reading the Quran, and it was talking about Mary. In all the times she’d heard her parents insult Islam, its Prophet, its book, and everything else, she’d never heard them mention anything about Muslims believing in Mary.

She read on. The Quran went on to describe Mary’s seclusion and her care by Zakariyyah, and some angels bringing Zakariyyah and his wife the news that they would have a son, which would be Yahya. Dania knew this was the Arabic name of John the Baptist.

The next verse made her eyes widen:

  1. And [mention] when the angels said, “O Mary, indeed Allāh has chosen you and purified you and chosen you above the women of the worlds.

“Are you serious? You guys worship Mary like we do?”

“No. We revere her as a great woman. A woman of God. But we don’t pray to anyone but God. No son, no saints, none of that.”

“Sounds… uncomplicated.”

Rawan shrugged and smiled. “I suppose. Islam is a natural religion. Very pure.”

Dania read:

  1. O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer].”

  2. That is from the news of the unseen which We reveal to you, [O Muḥammad]. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed.

  3. [And mention] when the angels said, “O Mary, indeed Allāh gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary – distinguished in this world and the Hereafter and among those brought near [to Allāh].

  4. He will speak to the people in the cradle and in maturity and will be of the righteous.”

  5. She said, “My Lord, how will I have a child when no man has touched me?” [The angel] said, “Such is Allāh; He creates what He wills. When He decrees a matter, He only says to it, ‘Be,’ and it is.

  6. And He will teach him writing and wisdom1 and the Torah and the Gospel

  7. And [make him] a messenger to the Children of Israel, [who will say], ‘Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allāh. And I cure the blind [from birth] and the leper, and I give life to the dead – by permission of Allāh. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers.

  8. And [I have come] confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear Allāh and obey me.

  9. Indeed, Allāh is my Lord and your Lord, so worship Him. That is the straight path.'”

Dania read on to verses 59 and 60:

  1. Indeed, the example of Jesus to Allāh is like that of Adam. He created him from dust; then He said to him, “Be,” and he was.

  2. The truth is from your Lord, so do not be among the doubters.

With trembling hands, Dania replaced the bookmark, closed the Quran, and handed it back to Rawan. “I don’t know what to say. There are details here about Jesus that are not even in the Bible. And… It’s clear. I always found it confusing in the Bible how Jesus calls himself the son of man, and humbles himself, yet we Christians claim he is God. Your book is consistent. It’s not what I expected at all.”

“Would you like to hear part of it in Arabic? Just to know what it sounds like?”

Dania nodded. “Sure.”

Rawan began to recite. She had a mellow voice, and it was pleasant to listen to. Dania began to notice that this book sounded very different out loud from the Arabic Bible. There was a rhythm and rhyme to it that was captivating, and the language was very high level. Dania was actually able to understand most of it, but it was like listening to poetry composed by the archangel Gabriel himself, if Gabriel were a poet. The language, and Rawan’s beautiful recitation, reached inside Dania’s chest and struck her heart, making it ring like a gong. For the first time in a long time, her heart didn’t feel like an empty room. The Quran flowed into it and filled it up. Dania felt like she was sitting in a boat on a calm river, drifting as the sun shined down on her, growing steadily brighter and hotter…

Something broke inside Dania and she began to weep. Embarrassed, she stood quickly and returned to the lab, where she washed her face in the restroom. Her father and brother had apparently gone on a purchasing run, and her mother was alone in the break room, using a compact mirror to adjust her makeup.

Her mother looked up. “What happened? Why are your eyes red?”

Dania paused, thinking. “Have you ever read the Quran?”

Her mother grimaced. “Of course. I attended public school in Cairo as a child, we all had to learn some of it.”

“What did you think of it?”

“I hated it. The teacher used to hit our palms with a ruler if we did not memorize.”

“Okay, but I mean the book itself. What did you think?”

“What are these ridiculous questions? By the Messiah, I don’t understand you. You are 33 years old, when will you get married and -”

“I was reading it just now,” Dania interrupted. “The Quran, I mean. You know what? It seemed true to me.” Dania brushed her hair out of her eyes. “It seems like the truth.”

Her mother flicked her hand dismissively. “That girl, Rawan. I told your father not to hire her. As soon as he gets back I will tell him to -”

“If she goes, I go. And you’re missing my point. I said it seems like the truth.”

“So?”

“What do you mean, so?”

“I mean, so what?”

“You don’t disagree?”

Her mother tilted her chin, saying nothing.

Dania opened her palms. “You don’t have an opinion? You always have an opinion. I said it seems like the truth.”

Her mother slammed her palm down onto the table, making Dania jump. Her mother was like an ice sculpture, she never lost her cool. Yet as Dania stared, stunned, her mother began to shout:

“Of course it is true! Do you think we are stupid? I know the Quran very well. It is Arabic of another level. Islam keeps growing everywhere, do you think it’s an accident? Soon they will outnumber Christians. Of course, Muhammad was a Prophet, it’s obvious. Of course, he was the one that Jesus told us would come. Any intelligent person has to recognize it. But so what, my dear Deedee, so what?”

Her mother wiped spittle from her chin and waved at Dania as if to dismiss her. Dania was dumbfounded.

“You don’t think the truth matters?”

Calmer now, her mother nonetheless spat out the words. “Stupid girl. No, truth does not matter. What matters is that we are Copts. That is our identity, our culture, our history. Islam came to our country from outside and took over, will we now join them? Our Coptic language goes back two thousand years. Our ancestors resisted joining Islam for 1,400 years, should we betray them? We are the true Egyptians, we are more ancient. There is truth, and there is what matters. We are Copts, that is what matters!”

Her mother stood and stalked out of the lab, slamming the door behind her.

Dania’s heart beat like the sound of running feet, and sweat stood on her brow. She wiped her forehead with a sleeve, then fished the hair band out of her pocket and tied her hair back. Her mother’s words rang in her head. “There is the truth, and there is what matters!” Yet even as she pondered these words, they rearranged themselves in her head: “Truth is what matters.”

Rawan entered the lab. “Dania, I’m so sorry, I didn’t mean to -”

Dania held up a hand to silence her. “It’s okay,” she said. While her brain whispered:  “Do not be among the doubters. Truth is what matters.”

 

Related:

A Ramadan Quran Journal: A MuslimMatters Series – [Juz 1] Reflections On The Opening Chapter

A Ramadan Quran Journal: A MuslimMatters Series – [Juz 2] “I Am Near”

The post A Ramadan Quran Journal: A MuslimMatters Series – [Juz 3] What Is True, And What Matters appeared first on MuslimMatters.org.

A Ramadan Quran Journal: A MuslimMatters Series – [Juz 2] “I Am Near”

14 March, 2024 - 21:26

This Ramadan, MuslimMatters reached out to our regular (and not-so-regular) crew of writers asking them to share their reflections on various ayahs/surahs of the Quran, ideally with a focus on a specific juz – those that may have impacted them in some specific way or have influenced how they approach both life and deen. While some contributors are well-versed in at least part of the Quranic Sciences, not all necessarily are, but reflect on their choices as a way of illustrating that our Holy Book is approachable from various human perspectives.

Introducing, A Ramadan Quran Journal: A MuslimMatters Series

****

“I Am Near”

by Aliyah Umm Raiyaan

 

There is one verse in the Qur’an that pulls on my heart more than any other. It does not matter how many times I read it or hear its melodious recitation. Even when I hear a scholar delve deep into its meaning and linguistic beauty, I cannot but find my heart completely enthralled and attached to its Owner. I cannot but smile at how truly Caring and Loving my Rabb, Allah (azza wa jal) is.

I love this verse so much that as I planned the first draft of my first book, Ramadan Reflections, I knew it had to be included within its pages. For this verse, with its beautiful preserved words that belong to a most Merciful Creator, is a light for what can often feel like a dark world. They are the compass in which we can navigate this confusing experience called life.

Allow me to introduce you to the words of Allah subḥānahu wa ta'āla (glorified and exalted be He) found in ayah 186 of Surah Baqarah. Allah subḥānahu wa ta'āla (glorified and exalted be He) says:

And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” [Surah Al-Baqarah: 2;186]

In my book, Ramadan Reflections, I wrote:

“When the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was asked by his people about all types of matters – from questions about the crescent moon in verse 189 in Surah Baqarah to a question about the sacred months in verse 217 – Allah subḥānahu wa ta'āla (glorified and exalted be He) would respond through revelation upon Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) with ‘Qul’, meaning ‘Tell them’, followed by the answer. However, the verse quoted above is different. In this verse, there is a linguistic beauty in how Allah subḥānahu wa ta'āla (glorified and exalted be He) responds. He (azza wa jal) says, ‘When My servants ask you about Me, I am near.’ ‘Qul’ meaning ‘Tell them’ is removed, linguistically removing Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) from the response just as he is removed from the direct intimate connection experienced between servant and Lord in du’a. There is no intermediary. We have a direct line to Allah subḥānahu wa ta'āla (glorified and exalted be He).”

Not only is Allah subḥānahu wa ta'āla (glorified and exalted be He) in this verse, telling us that He is near. By making it stand out linguistically, He proves to all of us that we must hold this to be ever so true. He wants us to know this is an absolute fact. Linguistically it is so and in reality, Ar-Raheem –The Especially Merciful- wants us to know it is so. This makes my heart swell. The way I see it is that my Lord wants, yes wants, me to know He is near. In the midst of my trials and challenges, He does not want me to ever doubt. When Shaytaan whispers uncertainties in my ear, my Rabb does not want me to ever question. When tests leave me feeling unrooted, Allah subḥānahu wa ta'āla (glorified and exalted be He) wants me to feel grounded. My Lord cares about me so much that He wants for me to feel safe and secure as I traverse this journey called life. He wants me, as an individual slave, to know He is near.

Through such simple words with a profound depth of linguistic beauty, preserved in the Qur’an from the moment it was revealed to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) through the Angel Jibreel 'alayhi'l-salām (peace be upon him) until the end of time – we learn that we have a Creator who is so Attentively Merciful towards us that He wants our souls to be in a state of complete wellbeing – emotionally, mentally and spiritually. And what greater way for us to be truly well than to know with surety that we are not alone and will never be alone? For He is Near.

With this knowledge, I am able to stand that little bit taller, knowing He is with me; close. With this knowledge, I need not anxiously wonder how I’ll get through the difficulties of my future because I know He is with me; ever so close. With this knowledge, I continue my striving as an imperfect soul upon an imperfect journey, knowing despite my imperfections and flaws, He is with me in ways that I will never truly be able to comprehend.

My Lord who created me knew before I was in the womb of my mother that I needed to know “I am Near.” This applies to all of us. Rabbul ‘Alameen has left no room for us to ever doubt His Closeness. He wants us to feel aided and protected during our brief encounter in this world. He is Ar-Rahmaan, Al Wadood. If this is a glimpse of His Care for us in this dunya, then I can only ponder on His Mercy that awaits us in the akhirah.

 

Related:

A Ramadan Quran Journal: A MuslimMatters Series – [Juz 1] Reflections On The Opening Chapter

Think Like Ibrahim | The Essence of Surah Baqarah | Shaykh Akram Nadwi

The post A Ramadan Quran Journal: A MuslimMatters Series – [Juz 2] “I Am Near” appeared first on MuslimMatters.org.

Understanding Boycotts And Buying Within Our Communities

14 March, 2024 - 14:10

Someone inquired of Imam Ahmad, “Can a man buy from the enemy?” 

Imam Ahmad (may Allah have mercy on him) answered, “Nothing should be bought from those who gain power over the Muslims.” (Masāil Ibn Hani)

Boycotting—along with protests and donations to charitable organizations—is just one way to express solidarity with the Palestinian cause. And like all methods of solidarity, it comes under scrutiny.

On the flip side, in our earnestness, we may seek to boycott anything and everything we think is part of a boycott list. Some have coined the term “boycott fatigue” to express the dismay of being unable to buy certain products from certain businesses. There is a grain of truth in the sentiment; we may overwhelm ourselves with a pressure to participate in every boycott that we hear of and restrict our purchasing decisions to a point where we cannot work effectively.

This piece will emphasize the importance of boycotts, reiterate the specific outcomes of a boycott, and suggest alternatives.

Internalize That Boycotts Are Permissible—And That They Work

We remember a foundational principle in our faith: “الأصل في الأشياء إباحة.” All things are permissible, unless there’s something that makes it reprehensible or rewardable. So when it comes to transactions with non-Muslims, the default is that they are permissible. However, there are concerns when those transactions directly contribute to the harm of our people. [Ikmāl al-Muʿlim bi-Fawāʾid Muslim of al-Qadi ‘Iyad]

We often hear of one boycott from the seerah, termed as “The Boycott.” Muslims were confined to one valley for merely practicing their faith. 

After the hijrah, a man named Thumamah was in charge of the wheat in Yamamah. He came to accept Islam after being captured in Madinah. With the permission of the Prophet ﷺ, he left to perform Umrah. While in the holy city, he proclaimed to the Makkans that he wouldn’t give them a single grain of wheat unless the Prophet ﷺ, again, gave him permission. The Prophet ﷺ didn’t rebuke him for this action. In fiqh, we learn that this is a tacit approval of boycotts. So we’ve learned that boycotts are not only permissible; they can be encouraged.

The similarities between the seerah and the ongoing crisis are many. Where the early Muslims in the past had to eat leaves in order to survive their boycott, Palestinians have been forced to move from tent to tent, “safe” zone to “safe” zone, exiles in their own land. The situation is so severe that Palestinians made “bread” out of animal feed. This stark reality gives us reason for pause. We must examine our own food critically and see if it contributes to this genocide. McDonald’s and Starbucks are two examples of food companies complicit in apartheid.

In just the past quarter alone, McDonald’s and Starbucks suffered huge losses not only in profits, but in worker strikes. Those losses stemmed from each individual’s decision not to purchase their products. It’s a beautiful reminder of the hadith, “Even if the Resurrection were established upon one of you while he has in his hand a sapling, let him plant it.” [Musnad Aḥmad 12902] Deeds like these are small, but they have a large impact.

Scholars like Hatem al-Haj have offered another framework for participating in boycotts besides their economic effectiveness:

“The effectiveness of boycotts can be variable, and my personal contribution may seem minuscule. However, my commitment to them is not dependent on their practical outcomes. It is a spiritual and moral choice, a means to consciously disassociate from the oppression and those who inflict it upon my brothers and sisters and those who support them. It is a practice I undertake to uphold the integrity of my character, preserve the tranquility of my soul, and safeguard my standing in the hereafter.”

Not only does this build qualities of restraint (إمساك), but also consciousness (تقوة). If we’re able to restrain ourselves from a subscription service like Disney+ or another purchase from Amazon, it allows us to refine ourselves into more conscious consumers, and ultimately, more practicing Muslims. Just because something is halal (permissible) doesn’t mean that it is tayyib (good).

The Messenger of Allah ﷺ said, “Allah the Almighty is Good, and accepts only that which is good. And verily Allah has commanded the believers to do that which He has commanded the Messengers. So the Almighty has said:

O messengers, eat from the good foods ( tayyibat) and work righteousness. Indeed, I, of what you do, am Knowing.” [Surah Al-Muminoon: 23;51]

And the Almighty has said:

“O you who believe! Eat of the lawful things that We have provided you, and be grateful to Allah if it is [indeed] Him that you worship.” [Surah Al-Baqarah: 2;172]

Then he ﷺ mentioned a man who, having journeyed far, is disheveled and dusty, and who spreads out his hands to the sky saying ‘O Lord! O Lord!,’ while his food is haram, his drink is haram, his clothing is haram, and he has been nourished with haram, so how can he be answered?” [Hadith 10, 40 Hadith al-Nawawi]

Understanding Boycotting

There are a few categories from movements like the Boycott, Divestment, and Sanctions movement. The first are targeted boycotts versus non-targeted boycotts.

Targeted boycotts

Targeted boycott (PC: BDS website)

The method of targeted boycotts was inspired by other movements that focussed on a few companies and products. A company or product on a targeted boycott list has a proven link to Israel and a desired outcome. The BDS movement has eight main targets: Hewlett Packard, Siemens, AXA, Puma, Israeli Produce, SodaStream, Ahava, and Sabra.

Non-targeted boycotts

Non-targeted boycotts (PC: BDS website)

A non-targeted boycott is Pepsi-Co, one of the parent companies of Sabra. While Pepsi-Co does operate factories in Atarot, an illegal Israeli settlement, BDS specifically targets Sabra because of its support towards the Israeli Occupation Forces.

Returning to the idea of targeted boycotts, there are four sections that the BDS movement illustrates.

  • Consumer boycott: Complete boycott; company has dedicated proof of support for Israel. Examples include the main targets above, as well as Carrefour, Chevron, Caltex, Re/max, and Texaco.
  • Divestment and exclusion: Avoid purchasing and investing; company profits from Israeli apartheid. Examples include HikVision, Barclays, Cat, Volvo, and Intel.
  • Pressure target: Find alternatives as much as possible; these companies continue to market themselves, promote, and operate in illegal Israel. Examples include Google, Amazon, Airbnb, Expedia, Booking.com, Teva, and Disney.
  • Organic boycott: Grassroots boycott; supported by larger BDS movement. Examples include McDonald’s, Burger King, Pizza Hut, Wix, Domino’s and Papa John’s. 

It’s also important to note that many of these companies show up on multiple boycott lists. Many Palestinian activists promote boycotting Nestle due to their stake in Osem. They also emerged on the Lakota People’s Law Project for their deforestation as well as harmful water pumping practices.

Where To Buy From Instead

Consider supporting Muslim-owned businesses, even if you find that a non-Muslim company is considered “safe” from boycotts. Malcolm X (may Allah subḥānahu wa ta'āla (glorified and exalted be He) have mercy on him), had a brilliant idea within his biography: that black men and women should exclusively support black-owned businesses. The same can be said for Muslims. Imagine what our community could do if the daughters and sons of grocery store owners had parents who could further fund their futures. All it takes is for us to support the businesses of our brothers and sisters.

If you are unable to avoid a certain product or company, consider making a minimal donation to a charitable organization every time you make that purchase.

Ultimately, remember that it comes down to intention. We all do our best, but many factors are at play—like medical conditions, environment, and income. Do not forget the comforting words of the Prophet ﷺ that remind us that we can do whatever is within our capacity:

“Whoever among you sees evil, let him change it with his hand. If he cannot do so, then with his tongue. If he cannot do so, then with his heart, which is the weakest level of faith.” [Ṣaḥīḥ Muslim 49]

Boycotting is an effective method of resistance, not just economically, but spiritually. 

May Allah ﷺ allow us to have halal wealth, and to be upright with how we spend that wealth.

 

Related:

This Eid And Beyond Boycott Goods Made With Enslaved Labor Of Uyghurs Even If It Is Your Favorite Brand

Israel and Apartheid | Taking Action with BDS

The post Understanding Boycotts And Buying Within Our Communities appeared first on MuslimMatters.org.

IOK Ramadan: What’s Even Better? | Keys To The Divine Compass [Ep3]

13 March, 2024 - 23:32

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

Previous in the series: Juz 1 Juz 2

Juzʾ 3: Know What’s Even Better?

Juzʾ 3 Contains: Sūrah Sūrah al-Baqarah – Āl ʿImrān (#2-3)

 

Sūrah Āl ʿImrān  (3):14-17

زُیِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَ ٰ⁠تِ مِنَ ٱلنِّسَاۤءِ وَٱلۡبَنِینَ وَٱلۡقَنَـٰطِیرِ ٱلۡمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلۡفِضَّةِ وَٱلۡخَیۡلِ ٱلۡمُسَوَّمَةِ وَٱلۡأَنۡعَـٰمِ وَٱلۡحَرۡثِۗ ذَ ٰ⁠لِكَ مَتَـٰعُ ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۖ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلۡمَـَٔابِ ۝١٤ قُلۡ أَؤُنَبِّئُكُم بِخَیۡرࣲ مِّن ذَ ٰ⁠لِكُمۡۖ لِلَّذِینَ ٱتَّقَوۡا۟ عِندَ رَبِّهِمۡ جَنَّـٰتࣱ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَا وَأَزۡوَ ٰ⁠جࣱ مُّطَهَّرَةࣱ وَرِضۡوَ ٰ⁠نࣱ مِّنَ ٱللَّهِۗ وَٱللَّهُ بَصِیرُۢ بِٱلۡعِبَادِ ۝١٥ ٱلَّذِینَ یَقُولُونَ رَبَّنَاۤ إِنَّنَاۤ ءَامَنَّا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ ٱلنَّارِ ۝١٦ ٱلصَّـٰبِرِینَ وَٱلصَّـٰدِقِینَ وَٱلۡقَـٰنِتِینَ وَٱلۡمُنفِقِینَ وَٱلۡمُسۡتَغۡفِرِینَ بِٱلۡأَسۡحَارِ ۝١

Loving the following things was made attractive to people: desiring women, children, heaps and piles of gold and silver, beautiful one-of-a-kind horses, livestock, and crops. All of that is the temporary enjoyment of this worldly life. But Allāh has (a far more) beautiful place of rest with Him. My Prophet, tell humanity, ‘Do you want to know what’s even better than all of that? People of taqwā (those who protect themselves from Allāh’s punishment by obeying Him) have the following things set aside for them with their Master: luscious green gardens that have rivers following under them – they will get to live there forever, pure spouses, and the pleasure of Allāh. Allāh sees everything about His slaves. (The people of taqwā are) those who say, “Our Master! We have believed, so forgive our sins, and save us from the punishment of Hell!” (They are those who are) perseverant, truthful, obedient, generous, and those who seek Allāh’s forgiveness in the early morning.’

 

زُیِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَ ٰ⁠تِ مِنَ ٱلنِّسَاۤءِ وَٱلۡبَنِینَ وَٱلۡقَنَـٰطِیرِ ٱلۡمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلۡفِضَّةِ وَٱلۡخَیۡلِ ٱلۡمُسَوَّمَةِ وَٱلۡأَنۡعَـٰمِ وَٱلۡحَرۡثِۗ ذَ ٰ⁠لِكَ مَتَـٰعُ ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۖ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلۡمَـَٔابِ ۝١٤

Loving the following things was made attractive to people: desiring women, children, heaps and piles of gold and silver, beautiful one-of-a-kind horses, livestock, and crops. All of that is the temporary enjoyment of this worldly life. But Allāh has (a far more) beautiful place of rest with Him.

 

We are human, and Allāh knows better than anyone what we love and don’t love. He is our creator afterall. He tells us that humans have a built in attraction and love of:

  1. Women “ٱلشَّهَوَ ٰ⁠تِ مِنَ ٱلنِّسَاۤءِ”
    1. This could be that men have a much stronger attraction to women
    2. Or it could also be a style of language that implies the opposite: men are attracted to women, and women are attracted to men.
    3. Humans almost always find joy, comfort, pleasure, and intimacy with the opposite gender. That is a reason for marriage.
  2. Children “وَٱلۡبَنِینَ”
    1. Humans have children. They love having children. They have lots of children. They almost always love to hug, kiss, squeeze, play and joke with their children.
    2. They almost always love taking care of their children.
    3. This is all despite the fact that having and raising children is not easy.
  3. Lots of money “وَٱلۡقَنَـٰطِیرِ ٱلۡمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلۡفِضَّةِ”
    1. Can be literally understood as heaps and piles of gold and silver
    2. Humans almost always love money. They seek it, desire it, and want more.
    3. Either they love money itself, or they love what it can be exchanged for.
    4. Be it gold, silver, rubies, cash, stocks, homes, etc
  4. Beautiful one-of-a kind horses “وَٱلۡخَیۡلِ ٱلۡمُسَوَّمَةِ”
    1. Any prized possession that stands out
    2. Perhaps we can personally apply this statement to refer to our vehicles
      1. Some people love their unique cars, colors, and styles
      2. Or anything else of value
  5. Livestock “وَٱلۡأَنۡعَـٰمِ”
    1. Be it cows, camels, goats, or sheep
    2. And perhaps we can personally apply this to our other valuables
  6. Crops “وَٱلۡحَرۡثِ”
    1. Anything with a harvest
    2. Perhaps we can personally apply this to anything we have that grows, like investments

But this is all temporary enjoyment “مَتَـٰعُ”. It is limited to this short finite fleeting life. Really wonderful things are saved with Allāh. Want to know what those things are?

 

قُلۡ أَؤُنَبِّئُكُم بِخَیۡرࣲ مِّن ذَ ٰ⁠لِكُمۡۖ لِلَّذِینَ ٱتَّقَوۡا۟ عِندَ رَبِّهِمۡ جَنَّـٰتࣱ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَا وَأَزۡوَ ٰ⁠جࣱ مُّطَهَّرَةࣱ وَرِضۡوَ ٰ⁠نࣱ مِّنَ ٱللَّهِۗ وَٱللَّهُ بَصِیرُۢ بِٱلۡعِبَادِ ۝١٥

My Prophet, tell humanity, ‘Do you want to know what’s even better than all of that? People of taqwā (those who protect themselves from Allāh’s punishment by obeying Him) have the following things set aside for them with their Master: luscious green gardens that have rivers following under them – they will get to live there forever, pure spouses, and the pleasure of Allāh. Allāh sees everything about His slaves.’

 

We are human, so of course we will enjoy the six items mentioned in the previous āyah. But Allāh wants us to keep our eyes on the prize, to work for real enjoyment that we’ll actually be able to enjoy – and enjoy it forever. What are those beautiful things that Allāh has prepared for us upon our arrival “حُسۡنُ ٱلۡمَـَٔابِ” to the Hereafter?

  1. Luscious green gardens that have rivers flowing underneath them – a place we’ll live in forever “جَنَّـٰتࣱ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَا”
    1. Greenery, cool breezes, fresh rivers – forever and ever
    2. All the scenic beauty we can imagine
  2. Pure spouses “وَأَزۡوَ ٰ⁠جࣱ مُّطَهَّرَةࣱ”
    1. Some people are married, and others not
    2. For those unmarried, or those in bad marriages, this is a wonderful gift
    3. For those that are married, there is no need to feel worried. If both spouses work towards Jannah, and help each other get into Jannah, they will be the best version of themselves in Jannah!
      1. We are humans, we have shortcomings, faults, issues, mistakes
      2. But we as humans, as spouses, as partners in Jannah will be the best version of ourselves – pure and wholesome
      3. No one should have any worry of, “I don’t like my spouse,” or “I don’t like this about my spouse.” The concept of discontentment doesn’t exist in Jannah. You will either have (a) the best version of your spouse (and you will be the best version of yourself), and/or (b) you will have a new pure wonderful amazing spouse.
  3. Allāh’s Pleasure “وَرِضۡوَ ٰ⁠نࣱ مِّنَ ٱللَّهِۗ”
    1. Allāh will be pleased and happy with you
    2. He will never be angry with you every again
    3. In Sūrah Al-Tawbah (9):72, Allāh ﷻ tells us that this is the greatest gift and reward: “وَرِضۡوَ ٰ⁠نࣱ مِّنَ ٱللَّهِ أَكۡبَرُ”. This is also mentioned by the Prophet ﷺ in many narrations found in Ṣaḥīḥ Al-Bukhārī and Ṣaḥīḥ Muslim: “أَنَا أُعْطِيكُمْ أَفْضَلَ مِنْ ذَلِكَ‏ – I will give you something far greater than all of that (everything else in Jannah)”.

These are stored and saved with Allāh. And He sees everything His slaves do. So He ﷻ has conditions for these rewards. The first one mentioned in this āyah is being someone of taqwā – being aware of Allāh, and as a result, saving yourself from His punishment by obeying Him. But Allāh highlights a few more conditions – in reality, these aren’t necessarily “new” conditions, but more so just descriptions of the people of taqwā.

 

ٱلَّذِینَ یَقُولُونَ رَبَّنَاۤ إِنَّنَاۤ ءَامَنَّا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ ٱلنَّارِ ۝١٦ ٱلصَّـٰبِرِینَ وَٱلصَّـٰدِقِینَ وَٱلۡقَـٰنِتِینَ وَٱلۡمُنفِقِینَ وَٱلۡمُسۡتَغۡفِرِینَ بِٱلۡأَسۡحَارِ ۝١٧

(The people of taqwā are) those who say, “Our Master! We have believed, so forgive our sins, and save us from the punishment of Hell!” (They are those who are) perseverant, truthful, obedient, generous, and those who seek Allāh’s forgiveness in the early morning.’

 

The people of taqwā are those who:

  1. Make duʿāʾ (prayers and supplications) to Allāh saying, “Our Master! We have believed, so forgive our sins, and save us from the punishment of Hell!” “ٱلَّذِینَ یَقُولُونَ رَبَّنَاۤ إِنَّنَاۤ ءَامَنَّا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ ٱلنَّارِ”
    1. They believe
    2. They ask for forgiveness
    3. They ask for protection from the punishment of the fire of Hell
  2. Patient and Perseverant “ٱلصَّـٰبِرِینَ”
    1. They push themselves to obey Allāh
    2. They hold themselves from from disobeying Allāh
    3. They continue to push forward despite calamities
  3. Truthful “وَٱلصَّـٰدِقِینَ ”
    1. They speak the truth, the do not lie
    2. They affirm the truth in their hearts, and on their tongues and limbs 
  4. Obedient “وَٱلۡقَـٰنِتِینَ”
    1. They obey Allāh, they submit to Him, humble themselves before Him ﷻ
  5. Charitable “وَٱلۡمُنفِقِینَ “
    1. They donate
    2. They spent the money they earned in causes that Allāh loves and approves of
    3. Be it on their families, religious schools, orphans, widows, the poor
  6. Seek forgiveness in the early morning “وَٱلۡمُسۡتَغۡفِرِینَ بِٱلۡأَسۡحَارِ”
    1. Seeking forgiveness is so important it has been mentioned twice
    2. But this comes to emphasize that they are always seeking forgiveness
    3. And also, they do it at one of the most special times: early mornings – asḥār
      1. As we fast, we know of “suḥūr” (Arabic) or “sehri” (Urdu)
      2. It is the meal before Fajr
      3. That is the early morning, the tail end of the night
      4. The last third of the night, a very special time that has been referenced by the Prophet ﷺ in many narrations found in Ṣaḥīḥ Al-Bukhārī and Ṣaḥīḥ Muslim

 

May Allāh ﷻ allow us to have these qualities, and earn His pleasure.

The post IOK Ramadan: What’s Even Better? | Keys To The Divine Compass [Ep3] appeared first on MuslimMatters.org.

IOK Ramadan: What Allah Says About Ramadan | Keys To The Divine Compass [Ep2]

13 March, 2024 - 16:10

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

Previous in the series: Juz 1

Juzʾ 2: What Allāh Says About Ramaḍān

Juzʾ 2 Contains: Sūrah Sūrah al-Baqarah (#2)

Sūrah Al-Baqarah (2):185

شَهۡرُ رَمَضَانَ ٱلَّذِیۤ أُنزِلَ فِیهِ ٱلۡقُرۡءَانُ هُدࣰى لِّلنَّاسِ وَبَیِّنَـٰتࣲ مِّنَ ٱلۡهُدَىٰ وَٱلۡفُرۡقَانِۚ فَمَن شَهِدَ مِنكُمُ ٱلشَّهۡرَ فَلۡیَصُمۡهُۖ وَمَن كَانَ مَرِیضًا أَوۡ عَلَىٰ سَفَرࣲ فَعِدَّةࣱ مِّنۡ أَیَّامٍ أُخَرَۗ یُرِیدُ ٱللَّهُ بِكُمُ ٱلۡیُسۡرَ وَلَا یُرِیدُ بِكُمُ ٱلۡعُسۡرَ وَلِتُكۡمِلُوا۟ ٱلۡعِدَّةَ وَلِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمۡ وَلَعَلَّكُمۡ تَشۡكُرُونَ ۝١٨٥

Ramaḍān is the month that The Qurʾān was revealed in. It has been sent down as a guidance for Humanity, with clear proofs, and as The Criterion. Whoever is present in this month must fast. If someone is sick or traveling, they can make it up at a later date. Allāh wants to make things easier for you and through you, and doesn’t want to make things hard for you or because of you. This is so that you can complete the month, Declare God’s Greatness because He’s guided you, and so you are grateful and thankful.

Ramaḍān is the 9th month of Hijrī calendar. It is called the Hijrī calendar because it is based on the Prophet ﷺ’s Hijrah (migration) from Makkah to Al-Madīnah 1445 years ago. Allāh tells us that He ﷻ sent the Qurʾān down, He revealed it within this very month of Ramaḍān. That makes this month very special. It is the month in which Allāh ﷻ’s final revelation, perfect divine words, The Divine Compass was sent down.

But it’s no ordinary text with an ordinary purpose. Allāh ﷻ highlights three key aspects of the Qurʾān here.

  1. Guidance of humanity “هُدࣰى لِّلنَّاسِ”
  2. Clear Guidance/Clear Proofs “بَیِّنَـٰتࣲ مِّنَ ٱلۡهُدَىٰ”
  3. The Criterion/Differentiation “ٱلۡفُرۡقَانِ”

Our last article/session was on our duʿāʾ, our prayer for Guidance in Sūrah Al-Fātiḥah. And in a sense, Allāh answers that duʿāʾ here (as well as in many other places). This Qurʾān is the guidance that you’re seeking and asking for “هُدࣰى لِّلنَّاسِ”. It will illuminate your journey on this earth. Provide clarity in your life. Help you understand your purpose. But guidance, or a tour guide, or any self-help guide can be confusing, inaccurate, or just plain bad. The Qurʾān is not that at all. It is guidance that is clear, that is well proven “بَیِّنَـٰتࣲ مِّنَ ٱلۡهُدَىٰ”. We do not need PhDs in Arabic to understand the Qurʾān. Although learning Arabic is undoubtedly an excellent means to getting a better grasp of the Qurʾān. And IOK has Full-Time and Part-Time programs to help everyone reach their Arabic goals. But the guidance is so clear, that, even a 10-year-old who only knows English can read a translation of the Qurʾān and conclude that:

  1. There is only one God worthy of worship
  2. That God, Allāh ﷻ, is the creator of all things
  3. He has sent Prophets and Books for our guidance
  4. He has prepared and promised rewards and punishments
  5. Those rewards and punishments will take place in the next life
  6. Rewards and Paradise are for those who obey, pray, give charity, have good character, help their families and neighbors
  7. Punishment and Hell are for those who reject the truth, lie, cheat, harm others, spread evil and corruption

And the third aspect mentioned is that the Qurʾān is the differentiator, Al-Furqān, which is also one of the names of the Qurʾān. It tells us clearly what is right and wrong. Humans are able to make decisions about what color they want to paint their house. But some things require knowledge that can only come from the Creator. Humans will argue to the death regarding topic x or y, and those important topics that Allāh knows we need to know, but cannot know on our own – He ﷻ gives us the answer. What is clearly moral and immoral. How we help others. The concept of marriage. And much more.

Allāh ﷻ proceeds to tell us that, if we find ourselves in the month of Ramaḍān, then we should fast. And before anyone can ask, He ﷻ kindly tells us that if we are sick or traveling, we can not fast and make them up at a later date. He ﷻ did that to make things easy for us, and not to overburden us. What a caring Lord and Master!

He ﷻ ends by saying He did that so that we can complete the set days – the 29 or 30 days of the lunar/hijrī month of Ramaḍān. And that we declare His greatness and supremacy because He guided us. And we do exactly that right after Ramaḍān. Before the Eid (ʿĪd) Ṣalāh, we say: اَللهُ أَكْبَرُ اَللهُ أَكْبَرُ اَللهُ أَكْبَرُ لَا إِلٰهَ إِلَّا  اللهُ وَاَللهُ أَكْبَرُ اَللهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ —  Allāhu Akbar, Allāhu Akbar, Allāhu Akbar, lā ilāha illā Allāh, Allāhu Akbar, Allāhu Akbar, wa li-llāh al-Ḥamd. God is Greater, God is Greater, God is Greater. There is no God except Allāh. God is Greater, God is Greater. The most perfect and complete praise and thanks belongs solely to God. And the last thing Allāh ﷻ mentions in this āyah (verse) is, “so that you are grateful”. The point of Ramaḍān, the goal of your recitation, understanding, and living by the Qurʾān should make us more grateful. More grateful to Allāh ﷻ and humanity at large.

May Allāh ﷻ allow us to truly benefit from the Qurʾān, and to truly become more grateful.

The post IOK Ramadan: What Allah Says About Ramadan | Keys To The Divine Compass [Ep2] appeared first on MuslimMatters.org.

A Ramadan Quran Journal: A MuslimMatters Series – [Juz 1] Reflections On The Opening Chapter

13 March, 2024 - 01:14

This Ramadan, MuslimMatters reached out to our regular (and not-so-regular) crew of writers asking them to share their reflections on various ayahs/surahs of the Quran, ideally with a focus on a specific juz – those that may have impacted them in some specific way or have influenced how they approach both life and deen. While some contributors are well-versed in at least part of the Quranic Sciences, not all necessarily are, but reflect on their choices as a way of illustrating that our Holy Book is approachable from various human perspectives.

Introducing, A Ramadan Quran Journal: A MuslimMatters Series

****

Reflections on the Opening Chapter 

by Dawud Omar 

 

In the Name of God—ar-Raḥmān, ar-Raḥīm1

This semester, I was given the opportunity to teach a course on Islamic philosophy. Before teaching the course, I wanted to give my students—some of whom were Muslims, some of whom were people of other faiths or no faith—an idea of what Islam is. The question ‘What is Islam’ is an interesting one, especially since it has been a point of contention in academic circles. For me, I decided one of the best ways to explain Islam was to defer to the Qurʾān. For Muslims, we believe the Qurʾān is the inerrant Word of God and the last and final revelation for all of mankind. Hence, I believe it best encapsulates the essence of Islam, and by extension Islamic philosophy. 

Obviously, the entire Qurʾān would be too great a task for an introduction, and so I decided to simply go over Surah al-Fātiḥah—the opening chapter of the Qurʾān. This is the first chapter of the Qurʾān, and according to many scholars, among the first chapters of the Qurʾān to be revealed. This chapter, although short (it only consists of seven verses), is quite significant since Muslims are required to recite it at least seventeen times a day throughout their daily prayers. According to some scholars, the opening chapter is essentially a summary of the entire Qurʾān which is why it is referred to as the ‘Mother of the Qurʾān.’ Each verse in the opening chapter represents a major theme in the Qurʾān. Hence, this chapter can serve as a great starting point and a powerful exposition to help elucidate the essence of the Qurʾān, or in other words, the Qurʾānic philosophy. 

In this article, I will share some of the reflections covered in my course in hopes that it will inspire us—Muslims and even non-Muslims alike—to further explore the Qurʾān. The Qurʾān is an infinite source of wisdom as God says: “If all the trees on the earth were pens and all the seas, with seven more seas besides [were ink], still the Words of God would not be exhausted. Indeed God is Almighty, All Wise.” Hence, the enormous depth of the Qurʾān demands that we give2 much attention to every verse and contemplate its meaning. This is not something we should read casually, but rather conscientiously. For the Qurʾān demands contemplation. It demands reflection. As God says, “Do they not reflect on the Qurʾān? Or are there locks upon their hearts?”3 What you will read here is simply the result of my poorest attempts to reflect upon the 3 meanings of the Qurʾān, with the crucial disclaimer that I am not an expert and so I defer to the religious scholars. 

Praise Be To God, Lord Of All Worlds, 

This is the opening verse which sets the tone for the rest of the Qurʾān. This verse beautifully encapsulates the Qurʾānic worldview and captures one of its main points. 

The first part of this verse expresses absolute gratitude. This attitude of gratitude depicts the normative state of a Muslim. A Muslim is essentially defined as a person who is grateful. No matter what it is we are going through, our constant state of mind is that we are always grateful to God. Suppose I am having a difficult time at work, struggling with my classes, fighting with my family, or stricken with a terrible illness. The Qurʾānic mindset of gratitude automatically transforms those problems into blessings. It allows me to appreciate the fact that I at least have a job when so many people are unemployed, that I am able to take classes when so many lack the opportunity to do so, and that I still have my family when so many have lost people that they love and that even with my illness, I appreciate how things could have easily been worse. The fact is, no matter what, there are always so many reasons to be grateful. In fact, “If you tried to count God’s blessings, you would never be able to enumerate them.”4

This first part of the verse suggests a very important lesson, which is that gratitude is not based on having abundance. But rather based on recognizing the abundance that God has already given you.

Here the Qurʾān begins by giving us the proper perspective. Even if we are having an especially difficult time finding something to be grateful for, we can at least be grateful that God is Lord of All Worlds. 

To say God is Lord of All Worlds basically means that He is the Master of All Worlds. We could also say that He is the Owner, Maintainer, Caregiver, or Nurturer. This is something to be grateful for since it allows us to let go of things we have no control over. Sometimes we tend to worry about our future or stress over things that are beyond our control. This verse highlights the futility of worrying about those things and reassures us that God is in full control of our affairs. Everything, no matter how big or small or seemingly insignificant, is determined by God. “He has power over all things.”5

To say God is Lord does not mean that He is merely the Lord of a particular elite group, but rather, the Lord of all peoples, nations, communities, and all things in existence. This includes all realities and even all possible worlds. In other words, there does not exist a possible world where God is not the Lord and Master of all things. God is the Lord and Master of even fictitious worlds. This is because nothing can exist, even in imagination, without God the Most Glorified, the Most High. 

To say God is the Master of all implies that we are all His slaves and that we belong to Him. This is the relationship between God and human beings and is one of the most important themes of the entire Qurʾān. However, due to the problematic connotations associated with the notion of slavery, I would describe the relationship to be more like that between a pregnant mother and her child (and to God belongs the best example). When a child is in the womb of its mother it is completely nurtured, maintained, and sustained by the mother. Its entire world exists inside of the mother’s womb. It is weak, helpless, and completely dependent on its mother. This analogy  best describes our dependence on God and how He sustains and provides for us. This point is also supported by the next verse. 

Ar-Raḥmān, Ar-Raḥīm,  Quran journal - surah fatiha

Surah Fatiha (PC: MD Shairaf [unsplash])

Throughout the entire Qurʾān, God conveys to us His many names and attributes. “He is God, other than Whom there is no god, the Sovereign, the Holy, Peace, the Faithful, the Protector, the Mighty, the Compeller, the Proud… He is God, the Creator, the Maker, the Fashioner. He is the Mighty, the Wise.”6 Even in the Judeo-Christian tradition, He is similarly referred to as the Omnipotent, Omniscient, Omnibenevolent, the First, the Last, and so on. These are among the many names and attributes of God. 

However, what’s most peculiar about Ar-Raḥmān, Ar-Raḥīm is that among all of the other names God has, these are the names He chooses to introduce Himself to us. Moreover, God does not only introduce these names but reinforces them with emphasis. If we take the basmalah7 as the first verse of this chapter, we can see that the names are repeated for greater emphasis. Even if we do not take the basmalah as the first verse, we can still see that this verse emphasizes His name simply by isolating them. This verse is exclusively devoted to the expression of these particular names. 

This is all to say that it is worth pondering on what these names mean. For those who may not know, it would be interesting to hear what you would guess. What name or attribute comes to mind when you think about God? For those who already have an idea of the meaning may translate these names to ‘Most Gracious, Most Merciful.’ 

This is understandable since the names are a derivative of the Arabic word for mercy. However, Ar-Raḥmān, Ar-Raḥīm also contains huge elements of love and compassion. You could try to translate the names to mean loving or compassionate, but the names also contain huge elements of mercy that may be devoid of the notion of compassion. This is one of the reasons why, whenever discussing this verse, as opposed to simply translating these names, it may be better to provide an explanation. 

Master Of The Day Of Judgment. 

Given the benevolence of the last verse, the following question may arise: if it is the case that God is Most Merciful, Most Compassionate, so much so that He chose to emphasize those particular names among all others, then why is there so much evil in the world? Why does God allow so much pain and suffering to be inflicted, particularly on those who acknowledge and accept God? 

This is one of the most well-known philosophical questions of all time and is referred to as the problem of evil. Interestingly, this verse can be understood as a direct response to the problem. 

The problem of evil seems to hold two false assumptions that are absent from the Qurʾān. First, it holds that this life is either all that there is or it is of utmost value. Whereas in reality, this life is worth little to nothing. It is insignificant and ultimately ephemeral. The Qurʾān holds that after we die we will be resurrected in the afterlife. The afterlife is eternal, everlasting, and ultimately real. “The worldly life is nothing but an illusionary enjoyment.”8

This raises a very important point about the purpose of life. In the Qurʾān, God says, it is He “who created death and life in order to test which of you is best in deeds.”9 Hence, the purpose of this life is to test us on our moral actions. Interestingly, contrary to how we would usually say ‘life and death,’ God mentions death before life. Some scholars believe this is meant to signify the fact that our real lives begin only after death. God says, “Did you think that We created you without purpose, and that you would not be brought back to Us?”10

The problem of evil also falsely assumes an ultimate reality without absolute justice. However, this assumption is contradicted by this verse. The ultimate reality is the afterlife, and there we will find absolute justice. This verse represents a fundamental aspect of the Qurʾān and the Islamic faith, which is the Day of Judgment. The Day of Judgment represents a period of time, well after death, where all human beings will be resurrected and forced to take responsibility for the things they have done and how they lived their lives. 

God is Master of the Day of Judgment, meaning He will be in full control and will hold everyone accountable. Those who did good, or were victims of oppression, will be compensated. Those who committed injustice, or were themselves the oppressors, will be punished severely. The final destination for those who were good in this life will be eternal Paradise, whereas those who were evil will be the Hellfire. 

The justice of this world is inferior. So many people throughout history have faced injustices. People either face injustice on a small scale (i.e. being victims of abuse) or a large scale (i.e. being victims of genocide). The sad reality about this world is that those who commit injustice can get away with it. However, on the Day of Judgment, no one will be able to escape. “On that Day every person will flee from their own siblings, and [even] their mother and father, and [even] their spouse and children. For then everyone will have enough concern of their own.”11 This Day will be a period of real accountability. This Day will be a period of perfect and absolute justice. 

You (alone) We Worship And You (alone) We Ask For Help. 

After acknowledging the ultimate reality of God, that He is Lord of All Worlds, Most Merciful, and Master of the Day of Resurrection, we turn to Him with utmost humility, in full submission. This is the very essence of Islam. Islam is peace acquired through submission to God alone. 

As mentioned previously, God has absolute control over everything. “You cannot will [to do so] unless God wills.”12 Yet, simultaneously God bestows on us the incredible gift of free will. A Muslim is essentially defined as one who freely chooses to submit his will to God. It is only by submitting our will to God alone that we become truly free. Whether we want to accept it or not, “everyone in the heavens and the earth submits to Him, willingly or unwillingly.”13 It’s inescapable. By submitting our will, we liberate ourselves from all the restraints of this world. There are many things in this world that inescapably preoccupy our thoughts and determine our actions. However, submitting our will to God means putting God at the center. It is to say that our life is not determined by our career, our desire for power, our fear of death, and so on. Rather, it is to say that our life is determined by God alone. It is making God the ultimate end of our desires and our actions. It is to say “surely my prayer, my sacrifice, my life, and my death are all for God, Lord of all Worlds.”14

This form of enslavement is unique and unlike any other form of enslavement. When you enslave yourself to other things you are confined to those things. However, when you enslave yourself to God, you are confined to God—the Master of all Worlds, thus making you unconfined to anything. Unlike all other forms of enslavement which are to the benefit of the master, enslaving ourselves to God is purely to the benefit of ourselves. 

This is the point of human existence. The Quran makes it emphatically clear that our ultimate existential purpose is to worship God. For God says, “I did not create jinn and humans except to worship me.”15 By worshiping God, we are fulfilling our ultimate purpose. 

Notice this verse shifts from describing God to addressing God in the second person, thus departing from the previous verses. This reflects our coming into communication with God. One of the ways Muslims worship God is through the performance of five daily prayers. This allows Muslims to be conscious of God throughout the day. To also connect with God and come close to God. It is one of the greatest forms of worship. 

Beyond our daily prayers, Muslims may also supplicate to God. Supplication to others may be a sign of weakness, but supplication to God is a profound act of worship. In the Qurʾān, God tells Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) When My servants ask you about Me: I am truly near. I respond to one’s prayer when they call upon Me. So let them respond to Me [with obedience] and believe in Me, so that they may be [rightly] guided.”16 This also highlights the unique Master/slave relationship where God (the Master) presents Himself to His slave and attends to the needs of His slaves. 

Guide Us Upon The Straight Path, 

This is one of the most philosophically intriguing verses in the entire chapter. 

Quran - right pathOne way to think about its significance would be to think about what you would wish for if you could only have one wish. Would it be all the money in the world? Well, why wish for money when you could have all the power? Of course, money and power are things that pertain to the pleasures of this life. What about the pleasures of the afterlife? Perhaps the greatest thing we could ask for is Paradise. But then I am reminded of Rabia al-Basri’s poem where she says, “If I adore You out of fear of Hell, burn me in Hell! If I adore you out of desire for Paradise, lock me out of Paradise. But if I adore you for Yourself alone, do not deny to me Your eternal beauty.” Why would anyone want to be that filthy person who found their way into paradise, when they could be pure and worthy of paradise? Hence, perhaps the best wish we could ever wish for is to be good. 

But what makes a person good? We may say something like always doing the right thing. But how can you do the right thing if you do not know what is right? So we may say a good person knows what is good and acts upon it by doing the right thing. This is reasonable and is consistent with the Quran, where God praises “those who believe and do good deeds—they are the best of [all] beings.”17 But how can you know what is good? This leads us to a broader epistemological question: how can you know anything? 

You may say that your reason guides you towards what is good. However, isn’t it true that human reason often leads people to draw various erroneous conclusions? Similarly, one might cite scripture as a source of guidance. Yet, it seems scripture can also be misinterpreted or manipulated to justify corrupt agendas. The scariest thing about being wrong is navigating this world under the assumption that you are right. And yet, the greatest irony is how we acknowledge this, but still believe we are right. Hence, the best thing a person could ever ask for is guidance. 

But hold on a second, I thought Islam was supposed to be the true religion. I thought Muslims were already on the right path. Why would Muslims need to ask God for guidance? This is because, without God, there is no way for us to access truth, let alone remain upon it. “And whoever God leaves astray – for him there is no guide and whoever God guides, none can lead astray.” 18 This verse is the purest expression of epistemic humility, recognizing and admitting our complete dependence on God’s guidance. Whether we realize it or not, we are susceptible to all sorts of cognitive biases and logical fallacies. God’s guidance is our only means of attaining true knowledge, discerning information accurately, or acting appropriately. Even one of the greatest philosophers in the West recognized “[t]he truth is… that God only is wise; and by his answer, he intends to show that the wisdom of men is worth little or nothing.” 

The Path Of Those You Have Blessed, 

This verse helps to introduce one of the most fundamental aspects of the Islamic faith and a major recurring theme in the Qurʾān: Prophethood. 

The Quran teaches us that God did not leave people to try and figure things out for themselves without any assistance. God says, “And We would never punish [a people] until We have sent a Messenger.”19 In the Qurʾān, God mentions how He has sent down guidance in the form of divine scriptures, with messengers to explain and clarify the message. 

The Prophets and Messengers in Islam serve as the leading examples of how to properly worship God. They serve as moral exemplars and are mentioned explicitly in the Qurʾān: “And We blessed him [i.e. Abraham] Isaac and Jacob. We guided them all as We previously guided Noah and those among his descendants: David, Solomon, Job, Joseph, Moses, and Aaron. This is how We reward the doers of good. Likewise, [We guided] Zachariah, John, Jesus, and Elias, who were all of the righteous. [We also guided] Ishmael, Elisha, Jonah, and Lot. We favored each one of them over other people, and also some of their forefathers, their descendants, and their brothers. We chose them and guided them to the Straight Path.”20 All Prophets and Messengers in Islam are recognized as being among the most righteous people to ever walk the earth. 

The most righteous of all is Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). He is considered “the Messenger of God and the seal [i.e. last] of the prophets.”21 He is the best example for all human beings to emulate and as God says “of a great moral character.”22 When his wife, Aisha raḍyAllāhu 'anha (may Allāh be pleased with her), was asked about his character she said he was the Qurʾān. In other words, he was the best embodiment of the Qurʾān. Thus, any Muslim who seeks God and loves to be closer to Him will follow Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). This is not simply a recommendation but a requirement: “O you who believe, obey God and obey the Messenger, and those in authority among you. And if you disagree over anything, refer it to God and the Messenger, if you should believe in God and the Last Day. That is the best and fairest resolution.”23

One final thing to note about those whom God has blessed. This group includes many of whom are mentioned in the Qurʾān and many of whom are not. God tells us, “We already sent Messengers before you. We have told you the stories of some of them, while others We have not.” This is one of the great mysteries of our religion. Although we may not know definitively who these Prophets and messengers were, we can find examples of figures in history who stood out in their communities by calling for monotheism. God says “We surely sent a messenger to every community, saying, ‘Worship God and avoid false gods.’” This is significant as it illustrates the mercy and universality of the Islamic message. 

Not Of Those Who Incur Wrath, Nor Of Those Who Are Astray. 

This verse is incredibly powerful and perhaps the most unsettling. It is a verse of condemnation and rejection. Contrary to some popular versions of religious pluralism which holds that all paths 

are equally valid, this verse directs us to the fact that there are possible wrong paths. Interestingly, this verse combined with the previous verse suggests that there are more wrong paths than there are right paths. 

The Qurʾān warns us about falling into two broad groups: those who incur wrath and those who are astray. According to some scholars, an example of the former is found in the Jews and an example of the latter is found in the Christians. This is consistent with the entire Qurʾān since it addresses the People of the Book (Christians and Jews) and clarifies where they deviated from the Straight Path. The main contention against the Jews is that although they possessed knowledge of the truth, they failed to act appropriately. The main contention against the Christians is that they excelled in sincere actions but lacked knowledge. Hence, these two paths may represent two extremes: knowledge devoid of action and action devoid of knowledge. 

These two paths may also represent two spiritual diseases that hinder a person from accepting God: arrogance and ignorance. Some examples, in the Qurʾān, of those who were arrogant include Satan (the Devil) and the Pharaoh. Their arrogance blinded them from accepting the truth, even though they knew it, and ultimately led them to reject God. Some examples of ignorance include those who speak about God without knowledge. Some scholars say this is among the greatest sins since it may lead a person to commit a lie about God. This not only allows a person to deviate from the Straight Path, but it allows him to misguide others. What is most unsettling about this verse is that it is unspecified, and unlike the prior verse which referred to people in the past tense, this refers to people in the present tense. Hence, this verse warns us that any one of us could be at risk of becoming among those who deviate. May God protect us. 

The last point to understand about Islam, which is articulated in the Qurʾān and beautifully illustrated in the structure of this entire chapter, is that Islam is a religion of balance. Some philosophers hold that virtue is the middle between two extremes. Islam is that middle path. It is the right balance between knowledge and action, the heart and the mind, the body and the soul, strength and kindness, faith and skepticism, fear and hope, concern with this life, and concern with the afterlife. This balance is demonstrated through the chapter’s composition itself. It begins by providing knowledge about God and then ends with us taking action. Although knowledge comes before action, action is followed up immediately. 

In the end, I hope this reflection was in some way beneficial. For more information, I have provided a few references below. These were all sources that I used for this reflection. I pray that God allows us to reap the benefits of this Ramadan. I pray that God allows us to build a deeper relationship with the Quran. I also pray that God increases us in taqwā (reverence) and imān (i.e. faith). Anything good that was mentioned here is from God, and anything bad or incorrect is due to my shortcomings and the Devil. 

 

References: 

 – Abdel Haleem, M. A. S., trans. The Qurʾan: A New Translation. Oxford University Press, 2008. Baghawi, Tabari, The Spiritual Cure. Al-Hidaayah Publishing, 2006. 

 – Gülen, M. Fethullah, The Opening Al-Fatiha: Commentary on The First Chapter of the Qur’an. Tughra Books, 1997. 

 – Khan, Nouman Ali, Randhawa, Sharif, Divine Speech: Exploring the Quran as Literature. Bayyinah Publications, 2016. 

 – Khattab, Mustafa, trans. The Clear Qurʾan: A Thematic English Translation of the Message of the Final Revelation. Book of Signs Foundation, Lombard, IL, 2016. 

 – Nasr, Seyyed Hossein, Caner Dagli, Maria Massi Dakake, Joseph E.B. Lumbard, and Mohammed Rustom, eds. The Study Quran: A New Translation and Commentary. HaperOne, 2017. 

 – Nefeily, Salah Ed-Din A., Highlights on The Meaning of Al-Fatiha: the Opening Chapter of the Muslim’ Glorious Book, Al-Qur’an. Dar An-Nashr Liljami’at, Egypt, 2005. 

 – Qutb, Sayyid. translated by Adil Salahi and A. Shamis. In the Shade of the Qur’an: Fi Zilal al Qur’an. Islamic Foundation, 2015. 

 – Razi, Fakir al-Din, translated by Sohaib Saeed, The Great Exegesis: Al-Tafsir al-Kabir: The Fatiha. The Royal Aal al-Bayt Institute for Islamic Thought & The Islamic Texts Society, 2018. 

 – Saheeh International, trans. The Qur’an: English Meanings. Al-Muntada Al-Islami, 2004. 

 – Suleiman, Omar and Kamdar, Ismail. Qur’an 30 for 30: Thematic Tafsir: Based on Seasons 1-4. Yaqeen Institute for Islamic Research, 2024.

 

Related:

Conversing with Allah: Reflecting On Surah al-Fatihah For Khushoo In Salah

Structural Cohesion In The Quran [A Series]: Surah Al Fatihah

 

 

1    
This statement is referred to as the Basmala. Scholars differ as to whether the Basmala is the first verse of Surah al-Fātiḥah. However, because I want to keep my discussion brief, I have decided not to include it in my reflections. I mention it here since it is part of Islamic etiquettes to always begin our actions by mentioning the Name of God.2    Qurʾān 31:27 3    Qurʾān 47:24 4    Qurʾān 16:18 5     Qurʾān 67:1 6    Qurʾān 59:24 7    In the Name of God—ar-Raḥmān, ar-Raḥīm 8    Qurʾān 3:1859    Qurʾān 67:210    Qurʾān 23:115 11    Qurʾān 34:34-37 12    Qurʾān 76:30 13    Qurʾān 3:83 14    Qurʾān 6:16215    Qurʾān 51:5616    Qurʾān 2:18617    Qurʾān 98:7 18    Qurʾān 39:36-37 19    Qurʾān 17:15 20    Qurʾān 6:84-87 21    Qurʾān 33:4022    Qurʾān 68:423     Qurʾān 4:59

The post A Ramadan Quran Journal: A MuslimMatters Series – [Juz 1] Reflections On The Opening Chapter appeared first on MuslimMatters.org.

IOK Ramadan: Asking for Guidance | Keys to the Divine Compass [Ep1]

12 March, 2024 - 16:10

 

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

Juzʾ 1 Contains: Sūrah al-Fātiḥah – Sūrah al-Baqarah (#1-2)

Sūrah Al-Fātiḥah (1)

ٱهۡدِنَا ٱلصِّرَ ٰ⁠طَ ٱلۡمُسۡتَقِیمَ

صِرَ ٰ⁠طَ ٱلَّذِینَ أَنۡعَمۡتَ عَلَیۡهِمۡ

غَیۡرِ ٱلۡمَغۡضُوبِ عَلَیۡهِمۡ وَلَا ٱلضَّاۤلِّینَ

Guide us to, on, through, and until the very end of the straight correct path: the path of those You have favored and blessed, not the path of the ones who are the receipts of anger nor the ones lost.

Our Lord and Master, Allāh ﷻ teaches us this duʿāʾ. In this Divine Compass, He ﷻ taught us exactly what to ask or and how to ask for it. He ﷻ taught us the importance of guidance by telling us to ask for it.

Guidance is crucial. It is how we navigate through life and new places. If I visit a new country, I need a tour guide to benefit from the new country. I need someone to make recommendations: best spots to visit, best spots to eat, places to avoid, prices to avoid. That will allow me to survive, but also to be successful. Guidance from Allāh is exactly that. It allows us to survive this life, navigate this life, find purpose and reason in this life. And it allows us to be successful in this life as we work for the Hereafter.

Next is the beautiful wording. Allāh teaches us to say, “ٱهۡدِنَا ٱلصِّرَ ٰ⁠طَ ٱلۡمُسۡتَقِیمَ” – if we translate that in the most literal sense without connotation, that would mean, “guide us the straight path” since there is no preposition (to, towards). What that means in Arabic, is essentially, full service guidance. We ask Allāh ﷻ to:

  1. Tell us where the path is
  2. Where it leads us to
  3. How do we get to the path
  4. Describe the path for us
  5. Tell us about the ups and downs of the path, obstacles, challenges
  6. What we need on the path
  7. Help us get to the path
  8. Help us traverse the path
  9. Help us reach the final destination
  10. Continuously keep us on the path
  11. Save us from accidentally (or purposely) getting lost or veering off the path
  12. And everything else that is needed for me to go from where I am right now until the very end (which is His Pleasure and Jannah)

Then He ﷻ tells us about the path. It is “ٱلصِّرَ ٰ⁠طَ ٱلۡمُسۡتَقِیمَ – the straight correct path”. Between point a and point b, a straight line is the fastest, shortest, and simplest route. No curves, no crookedness, no bends, no turns. It’s a straight shot. It is the optimal route. The Divine Compass already chose the best path for us. The path is nothing other than Islam, The Truth, The Religion taught by the Prophet Muḥammad ﷺ.

But not only that, Allāh ﷻ teaches us that we are believers together. That is why we asked, “guide US” and not just “guide ME”. That is further exemplified by us ask specifying that we want to be on the same exact path of those who came before, and were blessed by Allāh ﷻ. We say, “صِرَ ٰ⁠طَ ٱلَّذِینَ أَنۡعَمۡتَ عَلَیۡهِمۡ – the path of those whom You have blessed” because we want to be in the same camp, the same group as those whom we know lived and died on the truth: the prophets, their followers, the martyrs, and the righteous (see Sūrah Al-Nisāʾ #69). They have already traversed this life with guidance and were successful. They are our role models. They did two things: (a) accepted the guidance, and (b) lived according to the guidance. When they were handed a divine compass, they recognized that it was from the divine, and followed it.

There are two other types of people who failed to do one or both of those two things; we do not want to follow their path. First, the recipients of anger “ٱلۡمَغۡضُوبِ عَلَیۡهِمۡ”. They accepted the truth, they had the divine compass, but they chose to ignore it. That is why The Giver of guidance (Allāh ﷻ) is angry with them. Second, those who are lost “ٱلضَّاۤلِّینَ”. They never accepted the truth, they never chose to acknowledge guidance, and they ignored the compass given to them. Since they never had the first step of accepting guidance, they obviously never followed it. So they are lost, roaming aimlessly without a compass. Allāh knows who are the best and who are the worst. And He ﷻ taught us, from His Infinite Knowledge and Wisdom, to ask to not be on the same path as these two groups, but rather to be on the path of the successful ones whom Allāh ﷻ has blessed.

May Allāh answer this prayer of ours that we make abundantly every day. Never let Sūrah Al-Fātiḥah become mundane.

The post IOK Ramadan: Asking for Guidance | Keys to the Divine Compass [Ep1] appeared first on MuslimMatters.org.

Self-Evaluation In Light Of Faith: Overcoming Obstacles To Accountability And Planning

12 March, 2024 - 04:10

Every year, as we approach the end or the beginning of a new year, individuals reflect on the past and set resolutions for the future. In this article, I will explain the concepts of accountability from an Islamic perspective.

In the corporate world, companies conduct employee performance evaluations, providing feedback on the previous year’s performance and setting goals for improvement in the next. Employees have the opportunity to rectify mistakes and enhance their performance.

As Muslims and people of faith, our performance and goals should be connected to our belief in Allah subḥānahu wa ta'āla (glorified and exalted be He) and the afterlife. Our belief asserts that we will be held accountable based on our actions in this worldly life (dunya). The difference lies in the specificity of indicators for self-evaluation in this life, grounded in our belief in One God, Allah subḥānahu wa ta'āla (glorified and exalted be He), our Creator, and the Creator of the Heavens and the Earth. Our self-evaluation and planning are based on two beliefs.

First, our resurrection after death is inevitable. Allah subḥānahu wa ta'āla (glorified and exalted be He), in the Quran, emphasizes the inevitability of our return to Him, where our deeds will be weighed and accounted for:

“Indeed, to Us is their return. Then upon Us is their account.” [Surah Al-Ghashiyah: 85; 25-26]

On that Day, we will be presented with our individual books of records, and we will be held accountable based on our actions. As Allah subḥānahu wa ta'āla (glorified and exalted be He) said in the Quran,

“Read your book of records. You are a sufficient auditor for yourself this Day.” [Surah Al-Isra: 17; 14]

Second, there is no second chance to come back to this world to make up for mistakes. At that time, there is no next year, no chance of going back and saying, “Please give me another chance.” Allah subḥānahu wa ta'āla (glorified and exalted be He) described and told us what some people are going to say:

“[For such is the state of the disbelievers], until, when death comes to one of them, he says, “My Lord, send me back,”

“That I might do righteousness in that which I left behind.” No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected.” [Surah al-Muminun: 23; 99-100]

“And, [O Muhammad], warn the people of a Day when the punishment will come to them and those who did wrong will say, “Our Lord, delay us for a short term; we will answer Your call and follow the messengers.” [But it will be said], “Had you not sworn, before, that for you there would be no cessation?” [Surah Ibrahim: 14;44]

Self-accountability accountability

PC: Iulia Mihailov (unsplash)

That’s why it is essential for us to engage in profound self-evaluation from the lens of our faith. Self-evaluation and accountability remind us to focus on our goals and use our time meaningfully.

Following the principle of self-accountability, Omar ibn Alkhattaab raḍyAllāhu 'anhu (may Allāh be pleased with him), the companion of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), advised us:

“Hold yourself accountable before you are held accountable and weigh your deeds before they are weighed for you.” [Muḥāsabat al-Nafs 2]

The point here, since there will be no other chance, then it behooves us to hold ourselves accountable before it is too late. In companies, they do an ‘internal audit’ before they get surprised by an external audit. It is crucial for us to engage in profound self-evaluation in this world before facing the hereafter audit. Look back to your life and say if I die tomorrow, am I ready to meet Allah subḥānahu wa ta'āla (glorified and exalted be He)?

We need to always remember that day. Allah subḥānahu wa ta'āla (glorified and exalted be He) in the Quran described to us one of the scenes of the Day of Judgment:

“And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, ‘Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?’ And they will find what they did present [before them]. And your Lord does injustice to no one.” [Surah Al-Kahf: 18;49]

What Prevents Us from Holding Ourselves Accountable?

In contemporary society, there is an inclination to avoid accountability. This is reflected in three prevalent mentalities: the Ego & Pride mentality, the Right & Entitlement mentality, and the Victim mentality. It is very hard for people with these kinds of mentality to say “Oh our Lord, we wronged ourselves. Please forgive us.”  Let’s examine those three mentalities.

  • The Ego & Pride mentality:

The Ego & Pride mentality is marked by individuals who never admit to being wrong, and avoid taking responsibility for their actions. They place themselves above others, resist repentance (tawba), and refuse to turn back to Allah subḥānahu wa ta'āla (glorified and exalted be He). This attitude is a major obstacle to accepting the truth, as seen in the rejection of guidance from messengers of Allah subḥānahu wa ta'āla (glorified and exalted be He). The Quranic examples of Pharaoh and his supporters illustrate the consequences of such arrogance.

And he and his hosts were arrogant in the land, without right, and they thought that they would never return to Us.” [Surah Al-Qasas: 28;39]

Similar to them are the people of ‘Aad:

“As for ‘Aad, they were arrogant upon the earth without right and said, “Who is greater than us in strength?” Did they not consider that Allah who created them is greater than them in strength? But they were rejecting Our signs.” [Surah Fussilat: 41;15]

People with ego and pride find it challenging to acknowledge their mistakes and be accountable. Islam emphasizes humility to enable self-reflection, acknowledgment of errors, and sincere repentance. The contrast between humility and the Ego & Pride mentality underscores the importance of adopting a humble approach in Islam.

  • The Right & Entitlement mentality: 
accountability

PC: Orkun Azap (unsplash)

The mentality of Right & Entitlement places a strong emphasis on personal rights, often without giving due consideration to corresponding responsibilities. This mindset tends to foster a sense of entitlement, concentrating on individual rights while neglecting the importance of balancing them with responsibilities. In this article, I’m giving more focus on this mentality since it is something that is prevailing.

Individuals subscribing to this mentality often articulate phrases such as “I deserve it,” embodying what is commonly referred to as the “you owe me” attitude. These individuals tend to believe they are entitled to preferential treatment, placing a strong emphasis on their rights without giving due consideration to their corresponding responsibilities.

An illustrative example of this focus on rights without due regard for responsibilities can be seen in inquiries addressed to Imams like: “What are my rights as a husband?” or “What are my rights as a wife?” It reflects a perspective that centers predominantly on personal entitlements, often overlooking the reciprocal responsibilities inherent in relationships.

Life, however, is a delicate balance between rights and responsibilities, not a unilateral emphasis on rights alone. Consider the Children-Parents relationship as an instance. In educational settings, discussions around the relationship between children and their parents predominantly revolve around the rights of the child, overshadowing the crucial aspect of their responsibilities towards their parents. This skewed perspective, where the emphasis is solely on knowing one’s rights, can lead to fragmented family dynamics. It’s essential to recognize that a harmonious existence necessitates a holistic understanding of both rights and responsibilities, fostering a more balanced and mutually beneficial societal framework.

The Prophetic Approach

In our religion, there is this mix and balance between rights and responsibilities with much focus on responsibilities than rights. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) used to address both rights and responsibilities, providing a comprehensive framework for societal harmony. 

For instance, when addressing wealthy Muslims, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) focused on their obligation towards the less privileged, emphasizing the virtue of spending for the sake of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). He reminded believers that true faith entails not sleeping with a full stomach while being aware that a neighbor is hungry. 

On the contrary, when addressing the poor Muslims, the Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) emphasis was on self-reliance and dignity. He advised against excessive asking and begging, highlighting the principle that “the upper hand is better than the lower hand.1” This analogy symbolizes the virtue of giving over receiving, without inciting the impoverished to resort to revolutionary actions against the wealthy. In another instance, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) encouraged self-sufficiency by stating that

“If one of you were to carry a bundle of firewood on his back, that would be better for him than begging a person who may or may not give him anything.”2

This exemplified the dignity in self-earned sustenance over dependency on others.

When addressing employers and business owners, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) highlighted the importance of timely wage payments, stressing,

“Give the worker his wages before his sweat dries.”3“

This served as a reminder of the rights of laborers, emphasizing fair and timely compensation for their efforts.

In addressing workers, the focus shifted to the responsibility of performing tasks with excellence. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) encouraged the idea that perfection in one’s work is an expression of gratitude to Allah subḥānahu wa ta'āla (glorified and exalted be He). He said: “Allah loves that if one does a job he perfects it.” [Tabarani]

In a contemporary context, where discussions often center around individual rights, the Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) teachings remind us of the importance of balance. The Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) guidance calls for a harmonious consideration of responsibilities alongside rights. When addressing parents, the reminder is of their responsibilities toward their children. When addressing children, the focus is on kindness towards parents, highlighting that the fulfillment of responsibilities is intertwined with a virtuous and cohesive society.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) emphasized the responsibility of those in positions of authority. He outlined that individuals, whether leaders, family heads, or even servants, are guardians and responsible for those under their care. This encompassing concept reinforces the collective duty to ensure the well-being and fair treatment of all members within a community. He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“Every one of you is a guardian and is responsible for what is under him. The leader of people is a guardian and is responsible for his people. A man is the guardian of his family, and he is responsible for them. A woman is the guardian of her husband’s home and she is responsible for them. The servant is a guardian of the property of his master, and he is responsible for it. Every one of you is a guardian and is responsible for his subjects.”4

This universal guidance underscores the collective responsibility of individuals in various roles, fostering a sense of duty and accountability within the community.

  • The Victim Mentality

A prevalent mindset that hinders individuals from taking responsibility is what I call the ‘Victim Mentality.’ This mentality involves shifting blame away from oneself and attributing all problems to external factors. Individuals with this mindset often engage in conspiracy theories and make excuses for their actions, fostering a belief that they are victims.

People with a victim mentality tend to evade accountability by blaming others for their shortcomings. For example, in the case of academic underachievement, they blame it on the teacher. In case of sinning, they attribute it to the influence of Satan (Shaitan.) This mindset perpetuates a sense of entitlement, where individuals believe they are exempt from responsibility. “None of my problems are my fault. I am a victim.” 

In the context of the hereafter, there are instances of individuals attempting to shift blame to Shaitan. However, Allah subḥānahu wa ta'āla (glorified and exalted be He), in the Quran, makes it clear that personal responsibility cannot be evaded by blaming external influences. Even Shaitan responds by disowning their actions and emphasizes that individuals have free will. The Quranic verse underscores that excuses and shifting blame onto others will not be accepted. The Shaitan will answer them and say:

“And Satan will say when the matter has been concluded, “Indeed, Allah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with Allah ] before. Indeed, for the wrongdoers is a painful punishment.” [Surah Ibrahim:14;22]

Furthermore, some individuals shift blame onto leaders and elders, claiming they merely followed the guidance provided to them. The Quran presents a scenario, where those who were followed will disown their followers on the Day of Judgment.

“On the Day their faces are ˹constantly˺ flipped in the Fire, they will cry, “Oh! If only we had obeyed Allah and obeyed the Messenger! And they will say, “Our Lord! We obeyed our leaders and elite, but they led us astray from the ˹Right˺ Way.” [Surah al-Ahzab: 33;66-68]

“When those who were followed will disown their followers—when they face the torment—and the bonds that united them will be cut off.” [Surah al-Baqarah: 2;166]

This serves as a stark reminder that blindly following others without personal accountability is not a valid excuse.

Overall Islamic Perspective

Contrary to the above mentalities, Islam encourages humbleness, self-awareness, and accountability. The Quran emphasizes that individuals have insight into their own actions and will serve as witnesses against themselves, even if they present excuses.

“Rather, man knows himself very well. Or he will be a witness against himself, even if he presents excuses.” [Surah al-Qiyamah: 75;14-15]

This underscores the innate knowledge every person possesses about their choices and actions.

The teachings of Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) further emphasize the importance of self-awareness and proactive efforts for the afterlife.

“The smart one is he who accounts for himself and works for what comes after death, while the incapable one follows his desires and merely hopes for Allah’s forgiveness.”

The hadith highlights the wisdom in accounting for oneself and striving for a meaningful existence beyond this life. In contrast, those who follow their desires and rely solely on Allah’s subḥānahu wa ta'āla (glorified and exalted be He) forgiveness without personal effort are deemed incapable.

Let us conduct a sincere internal audit, recognizing our faults, seeking forgiveness, and acting responsibly. Reflecting on self-accountability, as emphasized in the Quran, will guide our efforts toward self-improvement.

May Allah subḥānahu wa ta'āla (glorified and exalted be He) grant us the wisdom to recognize our faults, seek forgiveness, and act with responsibility in all aspects of our lives. Ameen.

 

Related:

On Social Justice and being “Prophetic”

Understanding Zuhd : Islamic Self-Discipline

1    https://sunnah.com/nasai:25332    https://sunnah.com/nasai:25843    https://sunnah.com/ibnmajah:24434    https://sunnah.com/muslim:1829a

The post Self-Evaluation In Light Of Faith: Overcoming Obstacles To Accountability And Planning appeared first on MuslimMatters.org.

In Light Of A Suffering Ummah Can/Should We Make Ramadan Special In Our Homes?

11 March, 2024 - 16:10

Many Muslims living privileged lives in the West use Ramadan as an opportunity to reinforce their children’s Islamic identity. We think we should do this by creating a holiday experience that rivals the non-Muslim holidays our children are constantly bombarded with. But many of us are looking at the genocide in Gaza and wondering, what should Ramadan and Eid look like for my family in light of the suffering of thousands of Palestinian children trying to survive

Some of us are torn when it comes to observing Ramadan with the joy and vivacity of years past. We might feel guilty about what we can give our children while other parents watch their kids starve to death. We might feel incapable of being happy thinking about how much suffering others are enduring. Additionally, some of us may be thinking of how we can center the Palestinian struggle for justice into our observation of Ramadan in a family-friendly way. There are many approaches to Ramadan this year you can take as a family, whether it’s cutting back the extravagance or refocusing attention on Palestine–but now more than ever is the perfect time to remind ourselves that Ramadan is not meant to be a time of joy and excitement. Its true purpose is to build taqwa through increased devotion to Allah subḥānahu wa ta'āla (glorified and exalted be He)

The Pitfalls of Modeling Ramadan after Christmas and Other Secular Holidays

Living in the West, many of us take the examples of non-Muslim holiday celebrations as the gold standard of what celebrating a holiday should look like. This year in particular provides us all with an opportunity for critical reflection on the materialism and frivolity our cultures inspire. 

Many American holiday celebrations are devoid of true meaning. Most Americans today celebrate religious holidays like Christmas and Easter in secular ways without honoring their religious and moral underpinnings. Thus, many holidays in the West turn into themed parties that drive non-essential spending in the economy. Since the early 2000s, holiday spending has increased every single year in America! Many of us have probably noticed how extravagantly Americans celebrate anything in the last 20 years. Whether it’s Halloween decorations in a neighborhood, elaborate dessert tables at weddings, matching pajama sets for entire families, or simply the increased number of parties during pregnancies (gender reveal party, baby sprinkles)…we are getting more and more extra as the years pass. If we set aside religious holidays and consider celebrations like Halloween, Valentine’s Day, and Independence Day, the materialistic hullabaloo is even clearer. 

Now imagine the pressure these cultural norms put on Muslim parents when it comes to Ramadan and Eid! I agree that it is imperative to have our children in the West be excited about their religious identities and want to engage in important religious observations. It is vital to create fun moments and fond memories of Ramadan and Eid so that they have deep emotional connections to their faith which helps buoy their beliefs and self-confidence while living in increasingly diverse societies. That said, we are fighting the wrong battle if all we want to do is recreate the Christmas and Halloween fun with an Islamic spin. Our observations of Ramadan and Eid must fall within Islamic boundaries without compromising our religion’s core principles in favor of adopting mainstream materialistic trends. This is exactly why so many of us feel so confused and conflicted when it comes to celebrating Ramadan and Eid with the swag of years past.   

Going Back to the Roots of Ramadan

We must remind ourselves what Ramadan is truly supposed to be about increasing our taqwa through increased worship and devotion to Allah subḥānahu wa ta'āla (glorified and exalted be He).

“O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous -“ [Surah Al-Baqarah: 2;183]

Whatever ways we decide to make Ramadan feel special for our families, the goal of Ramadan should guide all efforts. The hardest things for us to figure out are what aligns with the goal of Ramadan and how we create age-appropriate avenues to allow everyone to grow spiritually. 

PC: Sylwia Bartyzel (unsplash)

How we observe Ramadan has changed so much culturally as American Muslims that people from other faiths believe that Ramadan is a holiday as much as Eid is. This is something we have to consider critically. I remember when Ramadan was not considered a month-long celebration to my immigrant parents and our immigrant-dominated masjids. All they wanted to do was make sure the house and masjid were super clean and organized before the holy month started. If we saw balloons or banners in our homes or at the masjid, it was only at Eid and never on the first day of Ramadan. Although I think we can strive for a little less austerity, I think the case for simplification and restraint is strong.

As I mentioned in a previous article from 2019, “To Decorate or Not to Decorate–Is that the Ramadan Question?,” having a goal-oriented approach to making Ramadan feel special for our families can be an act of worship if approached with adequate mindfulness.

“The crux of this issue is simple to me: if we are treating decorating for Ramadan as a voluntary act of worship, what are the conditions that should be met for God to accept this deed? Basic religious principles such as prioritizing obligatory acts of worship over voluntary or simply permissible ones, not violating anyone’s rights or hurting others, etc. should be part of the considerations, as well as practical logistical issues.”

Recommendations for Honoring the Spirit of Ramadan 

Here are some recommendations for festive touches that I believe are in line with the goals of Ramadan. They can all be accomplished without much expense or investment of time/energy:

  • Anything that teaches or ritualizes the Sunnah, like learning/displaying daily duas
    • Try out this simple Fasting Dua Lantern that features a dua you can make at iftar time
    • Buy/print out common duas and post them around the home, like dua for going to the restroom, leaving the home, etc.
  • Anything that makes engaging in acts of worship easier or more appealing
    • Setting up a Quran reading nook with your favorite mushaf on display (without buying a $500 egg chair for HGTV vibes)
    • Creating a small musallah in your home or making a modest upgrade to your existing space, like incorporating a new prayer rug storage solution or adding an essential oil diffuser
  • Simple decor that makes the home environment feel more special to welcome the blessings of Ramadan
    • String lights you can use every year
    • A Ramadan banner or sign

There are also activities with an Islamic lesson or good deed at the foundation that you can do with your children. Depending on the age of your children, you may find these activities useful (find details here!):

  • Good deed collection jar
  • Daily charity birdhouse
  • Moon phase garland
What to Avoid this Year

So what should we cut back on, not only this Ramadan but perhaps in the future as well? What have we gone overboard with in our celebrations of Ramadan after being inspired by the worldly cultures we live in? 

I think it boils down to splurging on things that don’t bring any true value to our observation of Ramadan and spending too much time or energy on them. Things that come to mind are elaborate designscapes inside or outside of the home, including miniature masjids, backdrops, or lawn decorations. When it comes to looking at what we have already amassed for Ramadan and Eid, we should look at our items and feel content, rather than wanting to add more items to our collections. Stockpiling increasingly amazing items is a disease of materialism that we need to actively fight, even if we have good intentions! We may be supporting Muslim business owners and artists, giving dawah, or instilling the love of Islam in our children, but can we do so with moderation?

Additionally, overly indulgent gift baskets or iftar parties are out this Ramadan. Because wealth is relative, I can only suggest cutting down non-essential spending to half or less compared to previous years’ budgets. This includes how much money we spend on decorations, gifts, and food. Not only that, iftar and Eid parties must be paired back–from decor to goody bags to the amount of food served. Ramadan shows us how little we actually need and how much we should be grateful for everything we have. We must actively fight against the trend of bigger and better every year in our highly materialistic cultures. 

Ways to Focus on Palestine this Ramadan

Now we come to the other concern: how do we welcome Ramadan for our families in light of the horrific suffering in Palestine? 

The first recommendation is to take the money you would have spent on non-essential items this Ramadan (remember, the goal is to spend less than half compared to previous years) and put that all towards aid to the victims of Israeli (and US-backed) violence. With this strategy, you are not increasing your overall spending but simply increasing the amount you’ve donated. For example, spend $25 instead of $50 on Eid toys and give the rest of it to Palestine. Purchase ordinary dates instead of importing special ones and donate the rest of the money. There are many ways we can cut corners to reduce how much of our budgets go towards our own families this year so that we can divert the remaining funds to others. This practice should be discussed openly as a family and communicated with children to maximize its effectiveness.

Decorating in light of displacement

Palestinian children make Ramadan lanterns out of paper and hang them in their makeshift tents ahead of the holy month of Ramadan in Rafah, Gaza on March 8, 2024 [Abed Zagout/Anadolu Agency]

Secondly, remembering the oppressed in our duas every single day, specifically at iftar time, is a way to bring the suffering of Palestinians, and others, to the forefront of our minds this Ramadan. This is a practice that Shaykh Omar Suleiman suggested in a recent talk and I have also heard of other families who do this daily already. Keeping the collective dua’ age-appropriate is key, depending on who is sitting at your dinner table. 

Third, honoring the boycott, divestment, and sanctions (BDS) movement in all of our purchases. Avoiding Starbucks when grabbing a coffee for taraweeh or planning ahead to not rely on last-minute Amazon Prime deliveries or purchasing ethically-made clothing for Eid that does not utilize forced Uyghur labor can go a long way. The obvious companies to boycott are Israeli ones or ones that profit Israel in any way, but our concern should extend to the oppressed throughout the ummah

Fourth, making it part of the family’s spiritual practice to advocate for justice daily. This includes ritualizing calling elected officials as part of the daily wird the family keeps. Take turns calling, especially since you may call on behalf of family members in addition to yourself. Also, find a way to share factual information about the ongoing suffering in productive ways–whether it is strategically sharing news stories on social media or talking to friends and colleagues about the ongoing crisis. 

Fifth, find ways to support Palestinian or pro-Palestinian businesses this Ramadan. Can you get take-out from a Palestinian restaurant one week? Can you purchase Eid gifts this year from a company based in Palestine, or with a CEO who openly advocates for the Palestinian cause? 

Lastly, I have seen discussions about trying to honor Palestinian culture this year–whether it’s cooking a Palestinian dish or wearing Palestinian clothing. Since I am not Palestinian, I cannot speak to when these actions may cross over to cultural appropriation, which is a crime Israel is very guilty of. The balance between loving our fellow Muslims for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He) and over emphasizing certain nationalistic or cultural practices is a delicate and complicated one.    

Observing Ramadan with a Backdrop of Pain

Once these adjustments have been made, I believe that we will be able to feel the spirit of Ramadan and Eid while acknowledging the suffering of others. Focusing on the true meaning of Ramadan will help us to make room for all of the emotions and realities we and others in the ummah are facing.

May Allah subḥānahu wa ta'āla (glorified and exalted be He) purify our intentions and accept our efforts. May the difficulties the ummah faces this Ramadan be essential to our personal and collective spiritual achievements. Ameen.

The post In Light Of A Suffering Ummah Can/Should We Make Ramadan Special In Our Homes? appeared first on MuslimMatters.org.

[Podcast] The Ramadan Mubarak AH Episode

11 March, 2024 - 13:00

MM Podcast hosts Irtiza Hasan and Zainab bint Younus welcome Ramadan with a short but sweet episode! From what we look forward to this Ramadan, family plans, and challenges, to the big question on everyone’s mind – how do we celebrate the sweetness of Ramadan while observing the devastation in the world right now?

Ramadan Mubarak from the MuslimMatters podcast team to you and your family! May Allah accept all our worship, forgive our sins, and grant the Ummah victory over the oppressors, ameen.

Related:

The MuslimMatters Ramadan Podcast Playlist [2023]

The post [Podcast] The Ramadan Mubarak AH Episode appeared first on MuslimMatters.org.

The MM Recap: MuslimMatters’ Most Popular Ramadan Articles [2024 Edition]

10 March, 2024 - 18:35

Every year -right before the coming of Ramadan- we at MuslimMatters put together a list of ‘must read!’ Ramadan articles from our platform that have proven exceptionally popular over the years gone by. From articles on reverts’ first fasts, fasting with a disability, boosting our ‘ibaadah during that mid-Ramadan slump, to even tips on social media management for the Holy Month.

And as alhamdulillah we approach yet another Ramadan, here’s your MM Ramadan Recap for 2024:

Spirituality

– Prophetic Guidance For An Exemplary Ramadan

Prophetic Guidance For An Exemplary Ramadan

– Al-Wahhab And The Gift Of Ramadan

Al-Wahhab And The Gift Of Ramadan

– Beginning My Quran Memorization Journey In Ramadan

Beginning My Quran Memorization Journey In Ramadan

– Using Ramadan To Forgive Those Who Have Hurt Us In The Past

 Using Ramadan To Forgive Those Who Have Hurt Us In The Past

– The Ramadan Of The Early Muslims | Sh Suleiman Hani

The Ramadan Of The Early Muslims I Sh Suleiman Hani

– Show Up As You Are: Overcoming Ramadan Guilt For The Last 10 Nights

Show Up As You Are: Overcoming Ramadan Guilt For The Last 10 Nights

Social Media

– This Ramadan, Delete TikTok Before It Deletes You

This Ramadan, Delete TikTok Before It Deletes You

– Get Your Phone Ramadan Ready!

Get Your Phone Ramadan Ready!

 Parenting & Children

– Ramadan With A Newborn: Life Seasons, Ibaadah, And Intentionality

Ramadan With A Newborn: Life Seasons, Ibaadah, And Intentionality

– Beyond The External Trappings: Teaching Children The True Essence Of Ramadan

Beyond The External Trappings: Teaching Children The True Essence Of Ramadan

– Foster Love For The Blessed Month With These 5 Fun And Easy Ramadan Crafts For Kids

Foster Love For The Blessed Month With These 5 Fun And Easy Ramadan Crafts For Kids

– Parents In Ramadan: Pivot To Another Worship

Parents In Ramadan: Pivot To Another Worship

– My Dear Ramadan Stay-at-Home Mom, I Salute You

My Dear Ramadan Stay-at-Home Mom, I Salute You

 Ramadan & Illness

– Eating Disorders And Ramadan: Debunking The Myths, Mechanisms To Cope

Eating Disorders And Ramadan: Debunking The Myths, Mechanisms To Cope

– Reflections On Observing Ramadan With A Disability

Reflections On Observing Ramadan With A Disability

– How To Maximize Ramadan When Not Fasting

How To Maximize Ramadan When Not Fasting

– Mental Illness and Ramadan

Mental Illness and Ramadan

– What I Learned About Ramadan – By Not Fasting

What I Learned About Ramadan – By Not Fasting

 On Campus/At The Workplace

– From The Chaplain’s Desk: Prep Guide For Ramadan On Campus

From The Chaplain’s Desk: Prep Guide For Ramadan On Campus

– Ramadan While Working Full-Time: Tips For Young Muslim Professionals

Ramadan While Working Full-Time: Tips For Young Muslim Professionals

– Tips For Managing School And Ramadan

Tips For Managing School And Ramadan

– From The Chaplain’s Desk: Engage With The Quran

From The Chaplain’s Desk: Engage With The Quran

– How University Made Me a Better Muslim

How University Made Me a Better Muslim

 Podcasts

– Ramadan Reflections: 30 Days of Healing | Aliyah Umm Raiyaan

Podcast: Ramadan Reflections: 30 Days of Healing | Aliyah Umm Raiyaan

-Man 2 Man: Beast Mode – Spiritual Preparation For Ramadan

[Podcast] Man 2 Man: Beast Mode – Spiritual Preparation For Ramadan

– Ramadan Vibes: Connecting with the Quran | Sh Muhammad Ziyad Batha

[Podcast] Ramadan Vibes: Connecting with the Quran | Sh Muhammad Ziyad Batha

– Ramadan Imposter Syndrome | Shaykha Taimiyyah Zubair

[Podcast] Ramadan Imposter Syndrome | Shaykha Taimiyyah Zubair

– Muslim Women’s Spirituality In Ramadan

Podcast: Muslim Women’s Spirituality In Ramadan

Have we missed out on mentioning any of our articles that have deeply impacted you, or at least made a small change in the way you approach Ramadan? Do let us know in the comments below!

 

Related:

The MM Recap: Our Most Popular Ramadan Articles [2023 Edition]

The MuslimMatters Ramadan Podcast Playlist [2023]

The post The MM Recap: MuslimMatters’ Most Popular Ramadan Articles [2024 Edition] appeared first on MuslimMatters.org.

Muslim Communities Across The U.S. Prepare For Ramadan Amidst Heightened Islamophobia

7 March, 2024 - 05:10

Muslim communities across the U.S. are gearing up for Ramadan amidst an unprecedented increase in Islamophobia and anti-Arab bias in light of Israel’s war on Gaza. Several masjids are also increasing their security measures this Ramadan in the aftermath of several Islamophobic and anti-Arab attacks.

The Context

The past few months have been marked by an increase in anti-Muslim incidents in light of Israel’s war on Gaza. Wadea Al-Fayoume, a six-year-old Palestinian-American was stabbed to death 26 times. Three Palestinian students were shot in Vermont for wearing a kuffiyeh, a traditional Palestinian scarf, and one of them is permanently paralyzed from the chest down. 

In November 2023, the Council on American Islamic Relations (CAIR) reported an 216% increase in requests for help and reports of bias compared to the previous year. Palestine Legal, an organization that protects the rights of people in the U.S. who speak out in support of Palestine, experienced an unprecedented surge in requests for legal support from people targeted for Palestine advocacy.

Muslim communities across the country are heading into Ramadan amidst a tense environment and with Gaza at the top of many people’s minds. 

Masjid Ramadan Preparations Muslim Communities on campus

Ramadan decorations at the Islamic Society of Greater Lansing. (photo courtesy of the Islamic Society of Greater Lansing)

With this increased targeting of Muslims, many communities across the country are heightening their security measures in light of recent Islamophobic and anti-Arab attacks. 

Thasin Sardar is a board member at the Islamic Society of Greater Lansing in Michigan, a large and diverse community with over 1,000 attendees at each Jumuah prayer. He says about a third of the community consists of students, a third of refugees and recent immigrants, and a third of long-time residents. 

Sardar says his community has been organizing rallies and protests in support of Gaza, and people are not shying away from being vocal despite potential safety concerns. 

“Nobody is afraid of any repercussions,” he says. “We are not going to give up on asking for a ceasefire.” 

In light of events in recent months, the community has prepared for Ramadan by arranging for a greater security presence including members from within the community. This is in addition to the usual Ramadan preparations and setting up by decorating the masjid. 

Understanding the Environment on College Campuses

College campuses have been particularly impacted by what’s happening in Gaza, and campuses are roiled by debates over free speech and institutional suppression of pro-Palestinian activism. 

Columbia University suspended its chapters of Students for Justice in Palestine (SJP) and Jewish Voice for Peace (JVP). Rutgers University also suspended SJP, then reinstated it but on probation. Former Israeli soldiers sprayed an illegal chemical “skunk” on pro-Palestinian protesters. Pro-Palestinian students at Harvard are suing the university for failing to protect them from harassment. NYU suspended a pro-Palestinian student, revoked her scholarship, and denied her campus housing until fall 2024. Over 43 students at the University of Michigan are facing harassment, intimidation, arrests, and charges for their campus activism. 

And the list goes on. 

This suppression is prevalent despite the fact that a majority of Americans, and a majority of Muslim and Jewish Democrats, favor a permanent ceasefire in Gaza, according to research by the Institute for Social Policy and Understanding. 

In addition to organizing regular Ramadan programming, Muslim chaplains at American universities continue to be tasked with the challenge of serving and supporting students amidst a tense environment on college campuses. 

A university chaplain on the West Coast, who wishes to remain anonymous out of fear of retribution, says the past few months have been very difficult for students. 

“This has been one of the scariest times on campus,” she says. “It feels reminiscent of post-9/11, and I think that was a pretty broad consensus among a lot of chaplains that I spoke with.” 

“There’s a lot of grief and a lot of helplessness,” she says. “We’re watching what’s going on and we don’t really know what to do…I don’t know how anyone can be okay.”  

She mentioned that her community has implemented increased security measures for months which will continue throughout Ramadan. Students have also been running their own security shifts due to the vitriol on campus. They are also making a concerted effort to avoid walking home alone and in pairs or small groups. 

“There is a heightened level of awareness,” she adds. 

Imam Khalil Abdullah, who is the Muslim chaplain at Princeton University, says he has been intentional about trying to provide students with a safe space and sense of community during these times. He hopes this will continue during Ramadan.

“That’s what Ramadan and our iftars will be,” he adds. “Like big healing circles.” 

He also acknowledges that “different campuses are experiencing Islamophobia in a different way that requires us as chaplains to respond in different ways.”

Maintaining the Ramadan Spirit While Addressing the Suffering in Gaza 

Thasin Sardar from the Islamic Society of Greater Lansing says the community will continue to hold all its regular Ramadan programming.

“The celebratory mood is going to be a little dampened as we continue to grieve over what’s happening in Gaza,” he says, “but the spirit of Ramadan that people at large are used to, we’ll try to keep that as energetic as possible.”

In Dearborn, Michigan, community leaders announced the cancellation of this year’s annual suhoor festival “in light of the ongoing genocide in Palestine.” Suhoor fests typically attract 100,000 visitors from across the U.S. and Canada. They say it feels “inappropriate to celebrate at a time of such gravity.”  

Muslims across the country are continuing their activism and advocacy for Palestine heading into Ramadan. During a Jumu’ah khutbah last week, Dr. Omar Suleiman talked about the importance of keeping the momentum for Gaza, while recognizing that many community members feel that Ramadan this year is not the same because of what’s happening. 

“If Ramadan is a month of worship, is a month of ibadah, what better month to get closer to Allah subḥānahu wa ta'āla (glorified and exalted be He) to where our du’a for our brothers and sisters are more impactful,” he says. “What better month to lose your appetite for this dunya if you haven’t lost it over the last five months watching what’s happening in Gaza.” 

 

Related:

From The Chaplain’s Desk: Prep Guide For Ramadan On Campus

Ramadan At The Uyghur Mosque: Community, Prayers, And Grief

The post Muslim Communities Across The U.S. Prepare For Ramadan Amidst Heightened Islamophobia appeared first on MuslimMatters.org.

A Response to the “Spider-Man Protest” At Mt. Sinai Hospital In Toronto

5 March, 2024 - 11:36

As a society, we like to believe we have made strides in equality. We celebrate the diversity of our country, we have cultural sensitivity training workshops, anti-racism panels, and summits.

In media and politics, however, equality is a thin veneer that often peels off in times of crisis and conflict. Underneath are the enduring phenomenons of racism, injustice, and inequality manifested in various aspects of society; including education, media representation, and global power structures. They highlight the ongoing challenges in dismantling entrenched systems of privilege and domination. 

A glaring example of this is the discourse surrounding Palestine. Palestinian sentiments and emotions are systematically distorted and vilified, contributing to the dehumanization of an entire populace. This bias is palpable in the formulation of unjust policies and the blatant disregard for the demands and suffering of our communities.

Now as concerned citizens rally across Canada to express their sorrow, anguish, and dissent against their country’s lackluster response, the mask has been ripped clear off. 

These demonstrations have faced significant censorship, with instances of heavy-handed police intervention and complete shutdowns in some locations. Slogans advocating for justice have been manipulated to align with dehumanizing narratives targeting Muslims and Palestinians. Regrettably, the media often labels these gatherings as “hate rallies,” “antisemitic,” or “anti-Israel.”

One need only look at the emergency protest for Rafah in Toronto, and the ensuing storm of lies and condemnation. 

It didn’t take long for the footage of a person dressed in a Spider-Man costume scaling the archway at the Mt. Sinai Hospital in Toronto to start circulating. 

Protest in Mt. Sinai
The fact that Spider-man had scaled a total of 8 structures, 3 of which were buildings along the route became irrelevant. 

The fact this person has an Instagram account which illustrates him scaling vantage points to wave the Palestinian flag at numerous protests in different cities across Canada did not matter. 

The fact the protest paused in front of many buildings along the way to give people a breather to allow others to catch up was not mentioned. 

The fact that at no point did anyone block patients from exiting and entering became irrelevant.  

An anonymous attendee from that night spoke to this “I can vouch that the protest paused on its way past the US embassy to give folks a break and some time for chants. As it also did outside the Toronto Film School and Hoops, and many other random locations based on pacing the crowd, not protesting.”

The headlines the next morning told a different story:

Everyone knows why protestors targeted Mount Sinai Hospital – The National Post

Terrorist supports harness hospital patients in hospitals – Toronto Sun

Police are investigating after a group of anti-Israel protestors targeted Toronto’s Mount Sinai Hospital – The Canadian Jewish News

This is a mere sampling of the dozens of articles and opinion pieces posted that claimed the protest was deliberately antisemitic and lied about the events that had transpired. 

It didn’t take long for politicians to join in to condemn what happened outside Mount Sinai Hospital that day.

In one fell swoop, tweets conflating the march with antisemitism, Jew-hatred, and extremism began to circulate on X -formerly known as Twitter- by politicians. 

Bonnie Crombie went as far as embellishing infiltration and intimidation to her tweet: 


This racist dehumanization of Palestinians is dangerous and inflammatory. Across Canada there is a terrifying spike in Islamophobia and Islamophobic attacks; this rhetoric is fuel to a fire that is already burning out of control. 

In fact, a mere four days after these hate-mongering tweets and articles were posted, an enraged man phoned, threatening to take matters into his own hands and kill the protestors on hospital row himself. 

Additionally, the Islamic Centre of Cambridge was vandalized with hate-motivated graffiti. This was barely covered by the media. As for the politicians, the irony of their condemnation of this days after they spouted fear-mongering Islamophobic rhetoric must have gone over their collective heads.

Adding insult to injury, these same media outlets and politicians who have unanimously condemned a protest outside a hospital, are eerily silent as hospital after hospital has been terrorized and targeted in both Gaza and the West Bank in Palestine. 

At the Ibn Sina Hospital in Jenin, Israeli soldiers did in fact infiltrate a hospital. They were dressed as doctors, women, and civilian men, which is a war crime under the Geneva Conventions. Once inside they removed their disguise and proceeded to enter a patient’s room and assassinate the three people in that room. Our politicians were not moved to report on this. 

More recently, the last standing hospital, the Nasser Hospital in Khan Younis, was rendered non-functioning

Where once stood a hearth of healing, safety, and refuge now lies a killing machine; a military base. Doctors have been killed or are kidnapped and facing torture and degradation. The thousands of civilians seeking shelter are either dead or displaced, again. Parents are holding their children as they breathe their last breaths, murdered from wounds that could have been treated, sicknesses that could have been cured. The 70,000 injured civilians are now without medical care, as are the multitudes suffering from dehydration, malnutrition, and disease. 

The world saw this at Al-Shifaa Hospital, Al-Nasr Hospital, and Al-Ahli Hospital amongst many other hospitals. Reports on missing doctors describe cruel torture, stripped of their clothing and dignity, forced to wear chains, and crawl around eating food off the floor. Premature babies were found decomposed in their hospital beds, their fragile bones and bodies withered away, only a diaper to mark there once was a soft-skinned innocent life here. 

It is salt in a grieving community’s wounds then, when politicians blatantly express their hypocrisy. The continual stings of their apathy remind everyone of our pain and suffering. Of how our dead are less worthy to recognize in reaching out in empathy for our losses. Of how our hospitals are not sacred spaces, but legitimate military targets, with impunity and without the burden of proof.

Our media and politicians must be challenged. 

Where was their outrage when the hospitals in Gaza were decimated?

How culpable are they in attacks such as the Quebec Mosque Shooting and the London family ploughed down by a car?

What would have been the results, if, instead of calling TPS, this man (who is now in custody), actually took matters into his own hands and shot protestors, or rammed his car into protestors? 

How complicit in his crime would they be?

Our media and politicians are alienating the fastest-growing population in Canada. Muslims account for 4.9% of the population of Canada. As we can see, people are marching in the hundreds of thousands demanding justice. 

The National Council of Canadian Muslims recently refused to meet with Prime Minister Justin Trudeau, stating he was failing in both protecting Palestinian lives and living up to his promises to combat anti-Muslim attacks and rhetoric. 

Muslims and Palestinian supporters across Canada have vowed they will never forget which politicians stood silent or supported an ongoing genocide and cut funding to UNRWA on mere allegations. They are demanding concrete actions instead of empty promises. 

My questions are, can the Canadian government afford to continue marginalizing the fastest growing group of people in Canada? And does the Muslim community have grounds to take legal actions against their legal representatives for endangering their lives? 

The tides are changing. People across Canada (and the world) have discovered their power in mass movements in support of Palestinians and Palestine. 

The seeds of Palestinian support have been shaken, sprouted, and are growing globally. This growth will not stop. 

Palestinian supporters are not willing to forget what they have witnessed over the last few months at the hands of the apartheid regime of Israel. 

Palestinian supporters are not easily intimidated, bullied, or manipulated. They demand justice and will continue to strive for it.

 

Related:

Activism for Palestine in the West: Understanding the Agreement of Joe Biden and Jordan Peterson on Israel

Palestine: Reflecting, Responding, and Moving Forward

The post A Response to the “Spider-Man Protest” At Mt. Sinai Hospital In Toronto appeared first on MuslimMatters.org.

Podcast: Ramadan Reflections: 30 Days of Healing | Aliyah Umm Raiyaan

5 March, 2024 - 11:00

Zainab bint Younus catches up with Aliyah Umm Raiyaan, the author of “Ramadan Reflections: A Guided Journal – 30 days of healing from the past, journeying with presence and looking ahead to an akhirah-focused future,” and her newest release, “The Power of Du’a.” Aliyah shares her own journey of spiritual growth and healing, and how we can all transform ourselves this upcoming Ramadan. Don’t miss this episode as part of your Ramadan prep – and don’t forget to order Aliyah’s books to add to your own library.

Related:

Show Up As You Are: Overcoming Ramadan Guilt For The Last 10 Nights

The post Podcast: Ramadan Reflections: 30 Days of Healing | Aliyah Umm Raiyaan appeared first on MuslimMatters.org.

From The MuslimMatters Bookshelf: Ramadan Reads 2024

3 March, 2024 - 17:30

Gear up for Ramadan 2024 with this list of recommended Ramadan reads for kids and adults alike – fresh off The MuslimMatters Bookshelf!

Kidlit  – Ramadan: A Holy Month (A Little Golden Book)

It’s exciting to see a Little Golden Book that encompasses the Muslim experience! “Ramadan: A Holy Month” by Malik Amin does an excellent job explaining Ramadan to a young audience and ensuring that Islam and worship as the core of it.

Beautifully illustrated, with a diverse array of Muslim men, women, and children, this book is a must-have for classrooms and bookshelves for little ones. I love how it mentions the Qur’an and prayer, shows the masjid, and even explains that young children, the sick, and the very elderly don’t fast.

Purchase here.

 – Ramadan and Eid al-Fitr by Sara Khan

Sara Khan’s “Ramadan and Eid al-Fitr,” published is an exceptional example of a Ramadan book done right. Although spun as a young girl telling readers all about Ramadan, it is essentially a non-fiction book, beautifully illustrated by Nadiyah Suyatna.

 

This isn’t a “story” in the sense of being a storytime read, but it is absolutely valuable as a classroom resource or even an at-home bookshelf addition. It can be a bit lengthy to read in one go, but can be broken up easily and flipped through repeatedly. I LOVE how Islam-centered this book is – it stays far away from saying things like “we fast so that we can feel what it’s like to be hungry like the poor!”

I also love the inclusion of things that *are* part of many Ramadan experiences, like good deed calendars, Ramadan cards, Ramadan baking, and other fun activities that incorporate good deeds as well as fun. Volunteering, charity, and prayer are all mentioned – and accompanied by lovely illustrations that really bring heart to the text. There is also fantastic backmatter, including a chart with the 5 pillars of Islam, explaining the Lunar calendar, and an entire section on the important spiritual aspects of Ramadan.

Purchase here.

 – Eliyas Explains Ramadan by Zanib Mian

Zanib Mian’s unique “Eliyas Explains” series is a must-have for all families with little ones who aren’t so little anymore (ages 7-10)! This Ramadan explainer (and included guided journal!) connects with curious kids who get antsy sitting through a halaqah.

“Are you as excited as the adults about Ramadan? I wasn’t until I found out a load of incredible things that blew my socks to space! After that, I was on a mission. Oh yeah, and I had a force field! I’ll tell you all about it in this book and help you transform into a better you!”

Purchase here.

 – Maymoona’s Moon by Razeena Omar Gutta

“Maymoona’s Moon” by Razeena Omar Gutta is illustrated by Zayneb Haleem, whose super cute art style is immediately recognized from her work on Instagram. The pictures are so cute that little readers will enjoy flipping through them alone! Maymoona is a future astronaut, and she is determined to sight the moon for Eid. Off she goes, climbing her Lunar Ladder, Galactic Goggles at the ready! This book is sure to be a cute addition to an end-of-Ramadan bedtime story rotation. The illustrations are a visual delight of adorableness, sure to fill young readers with joy.

 – Trouble at Taraweeh by Rosalind Noor

Umama tends to accidentally cause havoc in the masjid whenever she goes for taraweeh, but she’s determined to make sure everything goes smoothly for Laylatul Qadr! Too bad her frog has other plans… This is a hilarious book about an adorable girl’s unintentional hijinks, and in the end, everything works out and there are valuable lessons learned along the way.

Purchase here.

 – Made from the Same Dough by Laura el-Alam

Papa isn’t a Muslim, but he’ll be spending Ramadan with his grandson, Rayan, and his family. Rayan worries his grandfather won’t fit in and might even do something embarrassing. When Papa suggests bringing cookies made from his favorite Christmas recipe, Rayan panics. How will Rayan handle the challenge of having his Christian grandfather at his Ramadan gathering? Can he and Papa find common ground and respect each other’s traditions?

Purchase here.

 – Ramadan Kareem by M. O. Yuksel

“Ramadan Kareem”  is really and truly the very essence of Ramadan faith and joy, brought to life with Hatem Aly’s incredibly lively, hilarious, and touching illustrations. From the Ummah’s diversity and spotting the different flags on each page, to mischievous kitties everywhere, to little easter egg surprises, and most of all… the Eid page with Masjid al-Aqsa, giving us a glimpse of a truly joyous Eid in a free Palestine, inshaAllah.

Note: There is one minor error where Laylatul Qadr is described as “better than a thousand nights,” rather than “better than a thousand months.”

Purchase here.

 – Moon’s Ramadan by Natasha Khan Khazi

“Moon’s Ramadan” by Natasha Khan Kazi is a sweet Ramadan story from the moon’s perspective.

Moon loves watching people prepare for Ramadan, worship and give sadaqah during its days and nights, recite Qur’an and share traditions from around the world. Each page demonstrates the waxing and waning of the moon throughout the month, which makes for a nice visual understanding of what a lunar month is. For me, it’s the illustrations that charmed me – mostly purples and golds, with sweet Ramadan scenes from different countries. I’ve gone back several times to enjoy the pictures alone!

I loved the specific mention of taraweeh, giving zakah, and reciting Qur’an – all too often, Ramadan stories ironically end up erased of the acts of worship that practically define it. This will make a great bedtime Ramadan read!

Purchase here.

Adult  – Ramadan Reflections by Aliyah Umm Raiyaan

This beautiful book by Aliyah Umm Raiyaan is unlike most “Ramadan books” you’ll come across. Part Islamic reminders, part journal, this is a book to journey with each day of Ramadan.

Divided into three chunks – past, present, and future, corresponding with the first ten days, middle ten days, and last ten days of Ramadan – each chapter is divided into the ‘meat’ of the content (a reflection that ties into themes of Islamic values, such as hope in Allah’s Mercy, repentance, Allah’s Love, fear of Allah, and more), an inspirational quote from Islamic scholars, a “du’a invitation,” and finally, journaling prompts specific to the chapter. I LOVE journal prompts, and I truly appreciated the structure of each chapter and the very thoughtful prompts provided.

What makes this book such a great Ramadan resource is that it’s written simply, beautifully, and honestly in a way that can connect with the average Muslim reader – not just the ‘super religious’ folks, but literally anyone who feels a yearning to reconnect with Allah subḥānahu wa ta'āla (glorified and exalted be He) this Ramadan.

 – Remembering Beautiful Days in Jerusalem by Sh Muhammad Akram Nadwi

“Remembering Beautiful Days in Jerusalem” is Sh Muhammad Akram Nadwi’s travel diary from his 2014 journey to Palestine during Ramadan. It consists of his notes of places he and his travel group went to, spiritual reflections, and observations of their experiences. (I do wish someone had taken the time to sit with Sh Akram and develop this further into something more travelogue-y and more in-depth with religious/ spiritual content, but I also know how hard it is to get a busy shaykh to sit down and do extra work on something he’s already put together!) Overall, this was a fairly easy read, and a reminder of why Palestine is so close to a Muslim’s heart.

– The Power of Du’a by Aliyah Umm Raiyaan

Just in time for Ramadan comes Aliyah Umm Raiyaan’s newest book, “The Power of Du’a.” This book combines classical Islamic discourse on du’a and spirituality, alongside individual du’a stories and personal reflections, to create a rich narrative that creates personal connections between readers and the concept of du’a. Similar to Ramadan Reflections, the author provides important reflective prompts for readers to think over, and suggestions on how one can elevate their personal du’a.

What are your favourite recommendations for Ramadan 2024? Share in the comments below!

 – Related:

The MM Edit: Ramadan Reads 2022

Ramadan Must-Have Books For Kids

The post From The MuslimMatters Bookshelf: Ramadan Reads 2024 appeared first on MuslimMatters.org.

Prophetic Guidance For An Exemplary Ramadan

2 March, 2024 - 03:10

A woman from the Ansaar once felt disheartened for missing the chance to perform Hajj with the Prophet ﷺ. When she explained her situation to the beloved Rasul, he ﷺ comforted her by suggesting that performing Umrah in the month of Ramadan would be equivalent to completing Hajj with him.1  This virtue has endured over time, and millions of pilgrims descend upon Makkah each Ramadan in the hope of attaining this reward. May Allah subḥānahu wa ta'āla (glorified and exalted be He) accept their intentions and grant us all the opportunity to complete Umrah in the month of Ramadan.

This touching story led me to contemplate what it might have been like to experience Ramadan in the presence of the Messenger of Allah ﷺ. Imagining breaking our fast among the sahabah (رضي الله عنهم) in Masjid al-Nabawi and listening to him ﷺ recite the Qur’an during this blessed month evokes a sense of awe. Although such an opportunity is beyond our reach, I pray that we may find ourselves in the company of the Messenger of Allah ﷺ in Jannah. In the meantime, let us strive to emulate and live our Ramadan in a manner similar to his and that of his companions. 

Ibn al-Qayyim (rahimahullah) mentions the Ramadan of the Prophet ﷺ in Zad al-Ma’ad:

كان من هديه صلى الله عليه وسلم في شهر رمضان الإكثار من أنواع العبادات ، فكان جبريل يدارسه القرآن في رمضان ، وكان إذا لقيه جبريل أجود بالخير من الريح المرسلة ( وكان أجود الناس ، وأجود ما يكون في [ ص: 31 ]رمضان ) يكثر فيه من الصدقة والإحسان وتلاوة القرآن والصلاة والذكر والاعتكاف. وكان يخص رمضان من العبادة بما لا يخص به غيره من الشهور

“From the guidance given by the Prophet ﷺ  in the month of Ramadan was to increase in different types of worship. Jibreel would come and recite the Qur’an with him, when Jibreel would meet him, he ﷺ  would be the most generous of people and his generosity peaked in the month of Ramadan. In this blessed month, he would increase in giving charity, treatment to people, tilawah of the Qur’an, prayer, remembrance of Allah subḥānahu wa ta'āla (glorified and exalted be He) and i’tikaf. He would dedicate a portion of worship that used to be shown in Ramadan that would not be shown in any other time of the year.”2

Insha’Allah, over the course of this article we will try and encapsulate the Prophetic Ramadan and how we can follow in his footsteps. 

When Ramadan would arrive, Yahya ibn Abi Kathir, a tabi’ee and a great scholar of hadith would say: 

اللَّهُمَّ سَلِّمْنِي لِرَمَضَانَ وَسَلِّمْ لِي رَمَضَانَ وَتَسَلَّمْهُ مِنِّي مُتَقَبَّلً

“O Allah, secure for me Ramadan, secure Ramadan for me, and receive my deeds with acceptance.” 3

Our pious predecessors would rejoice and welcome this amazing opportunity granted to all of us by Allah ﷻ – that which would lighten from us our sins and grant us acceptance. This is a blessing from Allah subḥānahu wa ta'āla (glorified and exalted be He) that they would never consider abandoning. When Ahnaf ibn al-Qays raḍyAllāhu 'anhu (may Allāh be pleased with him) reached the autumn of his life, the people around him would tell him that he is an elderly man and that fasting may weaken his body. He would tell them:

إني أعده لسفر طويل، والصبر على طاعة الله سبحانه أهون من الصبر على عذابه

“I am preparing this fasting for a long journey and enduring patience in obedience to Allah subḥānahu wa ta'āla (glorified and exalted be He), the Exalted, is far easier than enduring patience in His punishment.”4

  • The Qur’an 

The focus of the legends of the past in Ramadan was the Qur’an.  As Allah ﷻ tells us in al-Baqarah:

 

“The month of Ramadhan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.” [Surah Al Baqarah: 2;185]

The evidence for this increased need to engage with the Qur’an in Ramadan is the example set by RasulAllah ﷺ  himself. It is narrated to us by Fatima raḍyAllāhu 'anha (may Allāh be pleased with her) that her father ﷺ would review the Qur’an once every year with Jibreel 'alayhi'l-salām (peace be upon him) except in the final Ramadan of his Prophethood, in which he reviewed it twice.5 Ibn Abbas raḍyAllāhu 'anhu (may Allāh be pleased with him) added that this revision of the Qur’an between Jibreel and the Prophet ﷺ  would occur at night.6

This highlights the particular importance of reciting the Qur’an at night at a time when you can free yourself from distractions and have full focus on connecting with it. 

Allah ﷻ affirms this for us in Surah al-Muzzamil:

Indeed, worship in the night is more impactful and suitable for recitation.” [Surah Al-Muzzammil: 73;6]

Some of the mashai’kh also take from this narration, the importance of coming together for the purpose of studying the Qur’an, checking your knowledge of the Qur’an with those knowledgeable of it, and increasing your recitation of it in this beautiful month. For example, Zubaid ibn Harith al-Yami (rahimahullah) would bring copies of the Qur’an and gather his companions to study the Qur’an together.7

This attitude of modifying your schedule to occupy yourself with the Qur’an was seen amongst the righteous early Muslims. Abdur-Razzaq said regarding Sufyaan at-Thawri:

إذا دخل رمضان ترك جميع العبادة وأقبل على قراءة القرآن

“At the arrival of Ramadan he would leave all other acts of worship  and dedicate himself to the recitation of the Qur’an.”8

Ibn Abdul Hakam, a senior disciple of Imam Malik (may Allah subḥānahu wa ta'āla (glorified and exalted be He) have mercy upon them) remarked that when Ramadan came, Imam Malik would stop teaching his Muwatta and turn instead to the Mushaf, reciting it extensively.9 From this we can see that Imam Malik truly understood that fasting and recitation of the Qur’an coexist together – as RasulAllah ﷺ  said “fasting and the Qur’an will intercede for the servant on the day of resurrection.”10

This attention to the Book of Allah subḥānahu wa ta'āla (glorified and exalted be He), would also be reflected in the number of times they would complete the recitation of the Qur’an in the month of Ramadan. For example, it is well known that Imam ash-Shafi’i (rahimahullah) would complete the Qur’an 60 times outside the prayer.11 It is also reported that Aswad ibn Yazid, from the students of Abdullah ibn Masud raḍyAllāhu 'anhu (may Allāh be pleased with him), would usually complete the Qur’an once of every six nights and that he would up this, to every two nights in Ramadan.12

You may be wondering whether all of these Imams and scholars were unaware of the famous saying of the Prophet ﷺ  advising us to not complete the recitation of the Qur’an in less than three days.13 However, Ibn Rajab helps us to reconcile this understanding by explaining that this prohibition is in doing so as a regular habit throughout the year – however if you are doing so in virtuous times such as in Ramadan (especially in the nights within which laylat al-Qadr can be found) or when you travel to virtuous places such as Makkah – then it is recommended to increase in your recitation of the Qur’an in order to make the most of this special time or place. This can be seen in the practice of the righteous muslims of the past.14

  • Night prayer

The forerunners of the past would also complete the Qur’an in the night prayer. Some of the salaf would complete it every three nights, others every seven or ten nights. 

In Surah al-Furqan, Allah jala wa’ala describes His true servants as:

“Those who spend a portion of their night to their Lord prostrating and standing [in prayer]” [Surah Furqan: 25;64]

The Prophet ﷺ would engage in lengthy night prayer outside of Ramadan, but like his other acts of ibaadah – he would increase it in this blessed month. He ﷺ  said:

مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

“Whoever observes the night voluntary prayers during the month of Ramadan out of sincere faith and hoping to attain the reward of Allah, then all his past sins will be forgiven.”15

Hudayfah ibn al-Yaman raḍyAllāhu 'anhu (may Allāh be pleased with him) narrates that one night in Ramadan, he found the Prophet ﷺ  reciting al-Baqarah, An-Nisa’ and Ali ‘Imran in the night prayer, pondering deeply on the ayaat. His prayer was so lengthy that by the time he had finished two raka’ah, Bilal raḍyAllāhu 'anhu (may Allāh be pleased with him) announced the call to Fajr.16 In another incident,  Abu Dharr raḍyAllāhu 'anhu (may Allāh be pleased with him) recalls the Messenger of Allah ﷺ  leading them in a lengthy night prayer to the extent they feared they would miss suhoor.17

This same attitude towards the night prayer was also present in his companions raḍyAllāhu 'anhum (may Allāh be pleased with them).  Umar ibn al-Khattab raḍyAllāhu 'anhu (may Allāh be pleased with him) would order Ubay ibn Ka’b raḍyAllāhu 'anhu (may Allāh be pleased with him) and Tamim al-Dari raḍyAllāhu 'anhu (may Allāh be pleased with him) to lead the people in night prayer during Ramadan. They would recite in the hundreds of verses to the extent that the people would have to support themselves with a staff due to the length of the prayer. They would stand in prayer for large swathes of the night and they would not finish until the first signs of dawn (i.e. Fajr).18 Likewise, Abdullah ibn Abi Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) mentioned that his father would say by the time they finished their night prayers in Ramadan, they would have to rush the servants to prepare food as it was very close to Fajr.19

Umar raḍyAllāhu 'anhu (may Allāh be pleased with him) would extend this same concern for the night prayer to his family.20 In the middle of the night, he used to wake up his family and say to them – “prayer, prayer, prayer” and then recite the verse:

“And enjoin prayer upon your family and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.” [Surah Taha: 20;132]

The Prophet Muhammad ﷺ  told us regarding a persons night prayer that “Whoever stands to pray with ten verses will never be recorded among the negligent. Whoever stands with a hundred verses will recorded among those devoutly obedient to Allah. Whoever stands with a thousand verses will be recorded among those with tremendous rewards.” 21 To me it is very clear to me that the sahabah raḍyAllāhu 'anhum (may Allāh be pleased with them) truly lived their life by this and had ambition to be amongst foremost group. The question we should ask ourself is – which group do we want to be amongst?

  • Giving in Charity

PC: Allef Vinicius (unsplash)

When we enter the month of Ramadan, it is like a switch is turned on and our generosity skyrockets. In 2020, UK Muslims donated £3,500 every minute of Ramadan and US Muslims donated more than $1.8 billion over the course of Ramadan 2021. Increased generosity in Ramadan was the nature of our Rasul ﷺ  and it something we should aim to only increase in, year by year. Ibn Abbas raḍyAllāhu 'anhu (may Allāh be pleased with him) said that “The Prophet ﷺ was the most generous of all the people, and he used to become more generous in Ramadan when Jibreel met him. Jibreel used to meet him every night during Ramadan to revise the Qur’an with him. Allah’s Messenger ﷺ then used to be more generous than the fast wind.”22  

Imam Ash-Shafi’i said that it is better for someone to increase in generosity during the month of Ramadan, following the example of the Messenger of Allah ﷺ.23

In particular, our pious predecessors would utilise their wealth towards feeding others and gave it priority over other things. RasulAllah ﷺ  told us:

مَنْ فَطَّرَ صَائِمًا كَانَ لَهُ مِثْلُ أَجْرِهِمْ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا

Whoever gives food for a fasting person to break his fast, he will have a reward like theirs, without that detracting from their reward in the slightest.”24

The salaf would endeavour to incorporate this when they would break their fast. 

When Ramadan would begin, Ibn Shihab al-Zuhri [rahimahullah] would comment “It is indeed only the recitation of Qur’an and feeding of food.”25 Abu Ja’far Muhammad ibn Ali [rahimahullah] said “For me to invite ten of my friends and feed them with a meal that they like is dearer to me than freeing ten of the descendants of Ismaa’eel.”26 Ibn Umar raḍyAllāhu 'anhu (may Allāh be pleased with him) did not break his fast except with the orphans and the needy. Sometimes, if he discovered that his family had not extended hospitality to them, he would choose to abstain from breaking his fast that night.27

The righteous before us would feed the fasting person regardless of whether they were poor or rich. They hoped through this deed that the bonds of brotherhood between them would be strengthened and that it would be a path to paradise for them. Similarly, a wise Muslim would take advantage of this opportunity to feed the fasting person, both locally and abroad, and aim to give in charity frequently throughout Ramadan. In particular, try and donate for iftar to our brothers and sisters in Palestine, and prevent them from having empty stomachs alongside all the other difficulties they are undergoing. May Allah subḥānahu wa ta'āla (glorified and exalted be He) grant them ease from this oppression and feed from the best of foods and fruits in al-Firdaws. 

  • Avoiding indulgence

It is unfortunate that as soon as the adhaan for Maghrib soothes our ears, we turn with ravenous intent to piles of samosas, mandi, xaniid, and other wonderful dishes from across the world. It is as if the ending of the fast signals the need to eat to our hearts’ desire. Whilst it is important that we refuel and re-energize ourselves at the end of our fast, the behavior that is rampant across our homes is far from the practice of the Prophet ﷺ  and our pious forebearers. 

The Messenger of Allah ﷺ  said “Verily, the people who ate to their fill the most in this world will be the hungriest on the Day of Resurrection.”28

Muhammad ibn Waasi, a tabi’i muhaddith and qadi, said “Whoever eats little will understand and make others understand and will be clear and humble. Overeating weighs a person down and keeps him from much of what he wants [to accomplish].”29

It has been narrated regarding Muhammad ibn Amr al-Maghribi that he would eat only two full meals over the course of Ramadan.30 It is important for us to be mindful of what we eat, not just because of the worldly consequences such as being so full that it is difficult for us to pray or we disturb others with burps during prayer, but also because a lack of self-discipline only has a destructive effect on the heart. 

Our mother, A’ishah raḍyAllāhu 'anha (may Allāh be pleased with her) said:

إِنَّ أَوَّلَ بَلاءٍ حَدَّثَ فِي هَذِهِ الأُمَّةِ بَعْدَ قَضَاءِ نَبِيِّهَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الشِّبَعُ فَإِنَّ الْقَوْمَ لَمَّا شَبِعَتْ بُطُونَهُمْ سَمِنَتْ أَبْدَانُهُمْ فَتَصَعَّبَتْ قُلُوبُهُمْ وَجَمَحَتْ شَهَوَاتُهُمْ

“Verily, the first trial to occur in this nation after the passing of its Prophet, peace and blessings be upon him, was people eating to their fill. For when people fill their stomachs, their bodies are fattened, their hearts are hardened, and their desires are uncontrollable.”31

  • Treatment of others

When you are in the state of fasting for the pleasure of Allah subḥānahu wa ta'āla (glorified and exalted be He), you should not be engaging in things that earn His displeasure. The people around you should be safe from your temper, your words, and your illicit actions. The month of Ramadan is about working towards bettering yourself in your deen and there is nothing more reflective of a person than their character. Ibn al-Qayyim (rahimahullah) said:

الدِّينُ كُلُّهُ خُلُقٌ فَمَنْ زَادَ عَلَيْكَ فِي الْخُلُقِ زَادَ عَلَيْكَ فِي الدِّينِ.

“The religion itself is entirely good character, so whoever surpasses you in character has surpassed you in religion.”32

The Messenger of Allah ﷺ  said “When one of you wakes up in the morning for fasting, then he should not use obscene language or behave foolishly. If anyone abuses him or fights with him, he should say twice: Indeed, I am fasting.”33

Of course, this is how you should behave at all times but the emphasis is even stronger in Ramadan – as mentioned by Imam an-Nawawi (rahimahullah) in his explanation of this hadith.34

Allah ﷻ exemplifies this response in Surah al-Furqan. He ﷻ tells us:

“And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness.” [Surah Al-Furqan: 25;63]

He ﷺ  also taught us that “whoever does not leave evil words and deeds while fasting, Allah does not need him to leave food and drink.”35

The beloved companion of RasulAllah, Jabir ibn Abdullah raḍyAllāhu 'anhu (may Allāh be pleased with him) said:

إذا صمت فليصم سمعك وبصرك ولسانك عن الكذب والمحارم، ودع أذى الجار، وليكن عليك وقار وسكينه يوم صومك، ولا تجعل يوم صومك وفطرك سواء

“If you fast, then guard your ears, eyes and tongue against lies and evil deeds; do not abuse your servants; be tranquil and dignified on the day you observe fasting; do not let the day when you do not fast and the day when you fast be the same.”36

When Ramadan would start, Ali raḍyAllāhu 'anhu (may Allāh be pleased with him) would address the Muslims and tell them:

هَذَا الشَّهْرُ الْمُبَارَكُ الَّذِي فَرَضَ اللهُ صِيَامَهُ وَلَمْ يَفْرِضْ قِيَامَهُ أَلَا إِنَّ الصِّيَامَ لَيْسَ مِنَ الطَّعَامِ وَالشَّرَابِ وَلَكِنْ مِنَ الْكَذِبِ وَالْبَاطِلِ

“This is the blessed month in which Allah has obligated fasting and not obligated night prayers. Certainly, fasting is not merely from food and drink, but rather from lying, falsehood, and vain talk.”37

Another great caliph, Ameer al-Mu’mineen, Umar ibn al-Khattab raḍyAllāhu 'anhu (may Allāh be pleased with him) would advise people that “fasting is not merely from food and drink alone. Rather, it is from lies, falsehood, vain talk, and swearing.”38

It is important that we try to protect our fasts from that which detracts from it. There is great importance placed on each of us attending taraweeh, completing the recitation of the Qur’an, and those things that enhance our reward this month but what about that which takes away from it? Mujahid ibn Jabr (rahimahullah), the great student of Ibn Abbas, said “Whoever avoids two things, then his fast will be safe: backbiting and telling lies.”39

  • I’tikaf 

It was from the habit of the Prophet ﷺ to spend a part of his Ramadan in the seclusion of the Masjid. Ibn Umar raḍyAllāhu 'anhu (may Allāh be pleased with him) shared with us that the Prophet ﷺ  would perform i’tikaf in the final ten days of Ramadan.40 In particular, his aim was to catch the night of honor – Laylat al-Qadr. He ﷺ  would do this each year from when he entered Madinah, except for twenty days in the final year of his Prophethood as, according to Ibn Hajr, he was traveling the previous year.41 He ﷺ  would never abandon this act of worship and had immense love for it, and hence Ibn Shihab al-Zuhri (rahimahullah) was astonished that many Muslims had abandoned it.42

PC: Imad Alasirry (unsplash)

I’tikaf provides an opportunity to free you from the distractions that prevent you from re-connecting with Allah ﷻ. It protects you from wasting time in idle talk with friends, from excessively sleeping and generally doing other than what allows you to maximize your reward. It motivates someone to only that which draws them closer to Allah subḥānahu wa ta'āla (glorified and exalted be He) and earns His pleasure. 

If it is not possible to spend the entirety of the last ten nights in the masjid, it is also possible for us to intend to spend a shorter period of time for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He). Imam an-Nawawi (rahimahullah) said “With regard to the minimum length of time for i’tikaf , the majority stipulated that it must be observed in the mosque, and that it is permissible to do a lot or a little, even an hour or a moment.”43 Abdur-Razzaq al-San’ani reported that Ya’la ibn Umayyah (rahimahullah) said:

إِنِّي لأَمْكُثُ فِي الْمَسْجِدِ السَّاعَةَ، وَمَا أَمْكُثُ إِلَّا لِأَعْتَكِفَ

“I am staying in the masjid for a period of time, and I am staying to observe i’tikaf.”44

If you make the intention to observe i’tikaf for a period of time, it is imperative that you fulfill it. Umar raḍyAllāhu 'anhu (may Allāh be pleased with him) once made the vow to spend one night of i’tikaf in Masjid al-Haram before he even accepted Islam and the Prophet ﷺ  told him to observe it. 45

Ibn Rajab (rahimahullah) mentions that the Messenger of Allah ﷺ  “would reserve a mat upon which he would seclude himself from people, not mixing with or paying attention to them. This is why Imam Ahmad (rahimahullah) did not recommend for the person doing i’tikaf to mix with anyone – not even to teach them knowledge or make them recite the Qur’an. Rather, the best thing to do is to be alone and free oneself to converse privately with one’s Lord, remember Him, and ask Him.”46

This is an extended period of time where someone is invited as a guest of Allah subḥānahu wa ta'āla (glorified and exalted be He), in His House –  to converse with Him, ask Him of our needs, and find comfort in His company ﷻ. 

Summary 

I pray that this is a transformative Ramadan for us all and one in which we feel a deep sense of connection to the Ramadan observed by RasulAllah ﷺ  and the righteous examples of the past. 

May Allah ﷻ allow us to enter the month of Ramadan, benefit from it, and accept it from us. May He grant us the tawfeeq to continue in the goodness beyond the month and cut off bridges to sin. May it be a means for us to increase the distance between us and the hellfire and bring us closer to Jannah and the company of our beloved Rasul ﷺ. May He subḥānahu wa ta'āla (glorified and exalted be He) aid our brothers and sisters in Gaza and all parts of the world that are facing oppression, accept them as martyrs, and give them the ability to witness many more Ramadans. May He ﷻ unite us all in Jannah and grant us forgiveness. 

 

Related:

The Ramadan Of The Early Muslims I Sh Suleiman Hani

[Podcast] Ramadan Imposter Syndrome | Shaykha Taimiyyah Zubair

 

1    Saheeh al-Bukhari 17822    Zad al-Ma’ad 2/303    Hilyat al-Awliya 3/694    Ithaf al-Sadah al-Mutaqqin bi Sharh Ihya ‘Ulum al-Din 4/250 5    Saheeh al-Bukhari 3623, Saheeh Muslim 24056    Saheeh al-Bukhari 35547    Lata’if al-Ma’arif, pg 359-3608    Lata’if al-Ma’arif, pg 1719    Lata’if al-Ma’arif, pg 17110    Musnad Ahmad 662611    Tarikh Baghdad 2/6112    Musannaf of Abdur Razzaq as-San’ani 1/56513    Sunan Abi Dawud 139014    Lata’if al-Ma’arif, pg 17115    Saheeh al-Bukhari 200916    Musnad Ahmad 5/40017     Sunan Ibn Majah 132718    Al-Istidkhar, Ibn Abd al-Barr 5/15119    Sharh az-Zarqani ‘ala Muwatta al-Imam Malik, 1/42120    Sharh az-Zarqani ‘ala Muwatta al-Imam Malik, 1/42821    Sunan Abi Dawud 139822    Saheeh al-Bukhari 355423    Al-Hawi al-Kabir fi Fiqh al-Shafi’i 3/47924    Sunan Ibn Majah 174625    Lata’if al-Ma’arif pg 18326    Tafseer Ibn Rajab 2/17727    Hilyat al-Awliya’ 1/29928    Sunan Ibn Majah 335129    Al Juu’ pg. 69, Ibn Abi Dunya 30    Hilyat al-Awliya 10/12931    Al Juu’ pg. 43, Ibn Abi Dunya32    Madarij al-Salikin 2/29433    Saheeh Muslim 115134    Al-Minhaj bi Sharh Saheeh Muslim, Imam an-Nawawi 8/21735    Saheeh al-Bukhari 190336    Musannaf ibn Abi Shaybah 2/42237    Al-Sunan al-Kubra li Bayhaqi 795538    Musannaf ibn Abi Shaybah 2/27239    Musannaf ibn Abi Shaybah 2/27240    Saheeh Muslim 1171a41    Fath al-Bari 4/33442    Fath al-Bari 4/33443    Al-Majmu’ Sharh al-Muhaddhab 6/51444    Musannaf of Abdur Razzaq as-San’ani 5/8145    Sunan al-Nasa’i 382146    Lata’aif al-Ma’arif pg. 438

The post Prophetic Guidance For An Exemplary Ramadan appeared first on MuslimMatters.org.

Podcast: Why Should Muslims Fight for Human Rights?

29 February, 2024 - 11:00


Why should Muslims fight for human rights? Isn’t it all a rigged game and pointless? Hena Zuberi, human rights activist, talks to Zainab bint Younus about the Islamic importance of fighting for human rights, and the price Muslims in the West must pay for their privileges.

Related:

“Prosecuting the Unspeakable” – An Unknown Story About War Crimes Tribunals

Why Israel Should Be ‘Singled Out’ For Its Human Rights Record

The post Podcast: Why Should Muslims Fight for Human Rights? appeared first on MuslimMatters.org.

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