Sadiq Khan says new extremism policy announced by Michael Gove risks increasing division

• Gove says three Muslim-led groups and two far-right to be assessed for extremism

In his speech Keir Starmer has just confirmed that Labour would stop ticket touts buying up tickets for events and re-selling them at rip-off prices.

This is what Labour said about the plan in a news release this morning.

Reselling tickets for profit has already been banned in many countries, but under the Tories, fans have been let down.

Too often, genuine fans are missing out on getting tickets only to see those same tickets on secondary ticketing websites at far higher prices, making them unaffordable and putting them out of reach.

My first ever trip abroad was to Malta with the Croydon youth Philharmonic Orchestra. You will know that excitement you feel when you have an encounter with the arts that changes your life. Everyone in the room will know that the sense, I suppose, of being drawn into something that seems bigger than ourselves, of being truly moved by a piece of music, or painting, or a play …

Even now even now, listening to Beethoven or Brahms as I read the Sunday papers, takes the edge off some of the more uncomfortable stories.

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My sleeping brain is reaching for normalcy and a return to my past life.

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 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 (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 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.

Community secretary’s new definition of extremism attracts criticism in parliament, including from former Tory minister

• UK politics – latest updates

Three Muslim-led organisations and two far-right groups will be assessed under the government’s controversial new extremism definition, Michael Gove has told MPs.

The communities secretary named the Muslim Association of Britain, Mend and Cage as groups with “Islamist orientation and beliefs” that would be held to account following the launch of a new definition of extremism.

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Food has run out in northern Gaza.

Zara Mohammed says Tories ending relationship with leading, trusted Muslim body leaves a gap between the community and the government

A couple of months ago, Zara Mohammed, the 33-year-old secretary general of the Muslim Council of Britain (MCB), learned that the Ministry of Defence was ending its 12-year relationship with the organisation.

The MCB, the UK’s largest Muslim umbrella group, with more than 500 affiliated members including mosques, schools and charitable associations, had been acting as a referee for potential imam chaplains in the armed forces.

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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.

Walaa Sabah on her family in Gaza (13:12); Palestine Action’s Huda Ammori on sustained interventions against UK complicity in Israel’s genocide (33:30); Jon Elmer’s latest analysis of Palestinian armed resistance (01:08:48); Group discussion on 7 October incidents of “friendly fire” and Gaza port (01:31:17); Nora Barrows-Friedman’s news update (01:00).

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

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.

Every second I either lose a loved one or a dream.

The photographer Mohammad Yaghi was killed alongside his wife and daughter.

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, 

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 “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. 

One 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 . 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 , 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 . 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.

Clerics say Michael Gove’s anti-extremism strategy risks targeting Muslims and may threaten freedom of speech and peaceful protest

The archbishops of Canterbury and York have joined the growing list of critics of the government’s new extremism definition, which they have warned risks “disproportionately targeting Muslim communities” and “driving us apart”.

Michael Gove will present his new counter-extremism strategy on Thursday, which he says will target organisations that undermine British democracy.

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Efrat Katz, 68, died when combat helicopter shot at vehicle carrying Israelis and Palestinians.

Traffic in Tel Aviv matters more than Palestinian rights.

 

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.

A devoted son and husband fights for his homeland.

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 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 , 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 , 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 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 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

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 , the companion of the Prophet , 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 ?

We need to always remember that day. Allah 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 . This attitude is a major obstacle to accepting the truth, as seen in the rejection of guidance from messengers of Allah . 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: 

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 used to address both rights and responsibilities, providing a comprehensive framework for societal harmony. 

For instance, when addressing wealthy Muslims, the Prophet focused on their obligation towards the less privileged, emphasizing the virtue of spending for the sake of Allah . 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 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 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 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 encouraged the idea that perfection in one’s work is an expression of gratitude to Allah . 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 teachings remind us of the importance of balance. The Prophet’s 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 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 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 , 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 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 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 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.

Al Jazeera investigation says worst stories about Palestinians were false.

Controversial rules grant Indian nationality to refugees who are Hindu, Christian, Parsi, Jain or Buddhist, but not Muslim

India’s interior ministry has said it was enacting a citizenship law that critics say discriminates against Muslims, just weeks before the world’s most populous country heads into a general election.

While the law was passed in December 2019, its implementation was delayed after widespread protests and deadly violence erupted in which more than 100 people were reported to have been killed.

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