Layan and her mother are now buried together.

A cascade of sunlight flooded in as I pulled back the blinds. The sun’s gentle caress felt like a comforting break. The vibrant, “pretty in pink” color of bougainvillea flowers in our front yard peeking through the window creates a cheerful scene contrasting with the cold weather and breathes a sigh of relief. After months of being around people, I found solace in my room filled with amber hues, which held a stillness that resonated with my introverted nature. Busy crowds and the noise of life often leave me feeling drained, and reflecting is my usual way to recharge.

There are times when we need to slow down, reflect, and find ways to be grateful in our busy world. This is to prevent drifting through life without purpose. That search may seem more difficult when things get rough. We often look for peace and solitude and guidance from different sources when we need to make sense of it all. The Quran, a divine revelation, serves as a source of wisdom and a universal guide for humanity, offering deep insight and comfort to help us stay grounded and focused through life’s ups and downs. 

Aside from its religious significance, several scientific studies have shown the potential health benefits associated with the Quran recitation. The holistic impact of the Quran on individuals is evident. As stated in the Quran,

“And if We had made it a non-Arabic Qur’an, they would have said, “Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?” Say, “It is, for those who believe, a guidance and cure.” And those who do not believe – in their ears is deafness, and it is upon them blindness. Those are being called from a distant place.” [Surah Fussilat: 41;44] 

The oft-repeated ayah (verse) in Surah Ar-Rahman echoed in my mind: “Which of the blessings of your Lord will you deny?” This question had settled deep within my head, patiently waiting for moments like these – when the world faded away, and introspection took over.

In this solitude, I reflected on many blessings that are sometimes forgotten in the rush of existence. With my hands cupped around the steaming cup of native coffee, I inhaled its delightful aroma. The soft glow of the sun shining through my favorite book, makes the words look beautiful.

Each breath: a gift. Each heartbeat: a reminder.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

“Which of the favors of your Lord will either of you deny?” is a verse in the 55th chapter of Surah Ar-Rahman of the Quran. It is a rhetorical question repeated 31 times posed both to humanity and Jinn, asking us to reflect on the countless blessings and signs of Allah’s Mercy and Power that are evident all around us. The repetition of the verse is a reminder to continually evaluate our gratitude towards the Creator’s favors.

Nur Ghanim Qadduri al-Hamad analyzes various scholars’ views on the Qur’an’s repetitive elements in “The Purposes of Repetition in the Qur’an According to the Risale-i.” Some excerpts from his paper:

Ibn Qutayba explains that the verse “Then which of the favors of your Sustainer will you deny?” is repeated in the Quran to make believers reflect on and remember the many blessings God has given them. By placing this verse amidst the recounting of His bounties, it serves as a reminder of God’s generosity and power, ensuring that the significance of these gifts remains firmly in the minds of the readers (Ibn Qutayba, Ta’wil Mushkil al-Qur’an, p. 239).

Many scholars have suggested various reasons for the repetition 31 times of the verse, “Then which of the favors of your Sustainer will you deny?” (See, al-Khatib al-Iskafi, Durrat al-Tanzil, 463; al-Kirmani, Asrar al-Takrar fi’l-Qur’an, 198; al-Nasafi, Madarik al-Tanzil, iv, 214.) 

However, Fakh al-Din al-Razi (d. 604H) says that such interpretations are based on nothing authentic. He points out these repetitions are revelations, and man cannot penetrate their mysteries with his mind. It is best therefore for man not to make exaggerated interpretations of God’s Word. (al-Fakhr al-Razi, Muhammad ibn ‘Umar, al-Tafsir al-Kabir (famous as Mafatih al-Ghayb) (Dar al-Fikr, 1405/1985) xxix, 97.)

The verse, in all its depth, encourages us to take a moment to contemplate the many ways we are nurtured and sustained by Allah . The verse does more than just remind us of our blessings. It challenges us to deepen our understanding of gratitude. 

***

In Islamic teachings, gratitude for Allah’s Blessings is deeply connected with empathy towards others. The Quran speaks against ingratitude and harm (Surah Al-Baqarah: 2;205), while it commends caring for the oppressed (Surah Al-Ma’un: 107;1-3). Prophet Muhammad ﷺ is noted for his empathy, as Allah describes him as deeply affected by others’ suffering and kind to believers (Surah At-Tawbah: 9;128). He ﷺ also taught that believers should empathize with each other like a single body feeling pain (Bukhari). These principles underscore the significance of empathy and justice as responses to divine blessings.

Gratefulness goes beyond acknowledging our blessings but also the struggles and sufferings of others. Unfortunately, we don’t often see other people’s pain. Tragedies, loss, destruction, and other sad news stories seem to pop up every day, but they can only ironically make us blind from the pain that people are going through, both at home and abroad.

Once we realize the blessings Allah asks, “Then which of your Lord’s blessings will either of you deny?” It’s crystal clear that when we look around, we’ll find countless reasons to be grateful for the favors of Allah . 

Bound by duty [PC: Ehimetalor Akhere Unuabona (unsplash)]

This verse becomes even more meaningful when seen through the lens of the Palestinians today. The ongoing war has produced horrifying images of the current situation in Palestine. I am unable to express even a small fraction of their suffering or put it into words. The situation is deplorable for war victims, but they have demonstrated unwavering faith. Thinking about the verse in light of the Palestinian struggles forces us to confront the uncomfortable truths about privilege, power, and responsibility. Not everyone has the same shot at opportunities and freedoms we often overlook. It’s on us to acknowledge this reality and our faith calls us to stand in solidarity with those who are facing hardships, including nations facing atrocities and other grave injustices.

Having said this, true empathy requires more than just sentiment. It demands action and accountability such as requiring us to educate ourselves about the root causes of injustice, challenging oppressive systems, and supporting grassroots movements for change. 

Moreover, the verse challenges us to examine our complicity in systems of oppression and injustice. It requires us to recognize how our actions or inactions may cause others pain and take real action to fix them. This reminds us that true gratitude is not passive, but is expressed through action – through speaking out against discrimination and oppression in all its forms. 

The verse urges us to open our eyes and hearts. History bears witness to humanity’s tendency to favor worldly pursuits over spiritual progress. From ancient times to the present, the quest for power has often overshadowed the path of righteousness. Grand empires rose and fell, driven by ambition rather than divine guidance. In this age of technology marvels and material wealth, worldly distractions persistently draw us away from our spiritual core. As we journey through life, let’s listen for the inner voice that guides us back to our true purpose.

Then, which of the blessings of your Lord will you deny?

 

And so, I write, and I contemplate, and I offer my heart’s whispered response: “None, Ya Allah Ya Rahman, none!”

 

Related:

– 5 Steps To Grow From Passive To Active Bystanders During The Genocide Of Gaza

– The Spirituality Of Gratitude

The post Whispers Of Gratitude: Which Of The Blessings Of Your Lord Will You Deny? appeared first on MuslimMatters.org.

Despite being uprooted once again, I am determined to keep on teaching.

Itamar Ben-Gvir champions “voluntary emigration” while his followers attack aid trucks.

News roundup from Gaza (01:25); Dr. Khaled Dawas on providing medical care in Gaza (26:52); Jon Elmer covers fighting by Palestinian resistance forces in Rafah, Gaza City and Jabaliya (01:04:39); Group discussion on Hasan Nasrallah’s speech and how Israel has lost the war (02:18:15).

[Note from the author: “I was asked to speak to students at Georgetown, as well as at the encampment at George Washington University. This post is adapted from that talk: Then the Sea Split.”]

The Arresting Power of the Quran

Most times, we read the Quran like the speed limit on a highway – a quick glance, half-acknowledgment, and then continuation at the same speed irrespective of its instructions. A heedless heart passes admonishment after admonishment, knowing that it is negligent, and yet negligent of its own negligence. Life passes, signs pass, recitation of the Quran passes, and our speed remains entirely unchanged.

And then there are times when the Quran grips us with the terror of wailing sirens, squeezes us like a chest compressed by fear akin to looking down at a distant world from atop the tallest tower. This is one of those times – a time when the heedless heart comes to a sudden stop before the majesty of Divine speech, is arrested by the power of transcendent words.

This is a divine story of subjugation and emancipation; of oppression and liberation; of resilience and perseverance in moments of absolute desperation. This is the story of the tyrant “god-king” Fir’own and his defeat at the hands of the mighty messenger of Allah , Musa .

The Pharoah’s Dream

If there are two quintessential dreams in the Quran, it is Yusuf’s dream of eventual emancipation and the Pharoah’s dream of eventual destruction. The first dream signals the arrival of Banī Isrāʾīl to Egypt, and the other signals their departure from it. The dream of Yusuf is mentioned explicitly in the Qur’an, while the Pharoah’s dream is only ever referenced, particularly in Surat al-Qaṣaṣ. At the beginning of the surah, Allah introduces the story as follows:

“Indeed, Pharaoh ˹arrogantly˺ elevated himself in the land and divided its people into ˹subservient˺ groups, one of which he persecuted, slaughtering their sons and keeping their women. He was truly one of the corruptors.”

“But it was Our Will to favor those who were oppressed in the land, making them models ˹of faith˺ as well as successors;”

“and to establish them in the land; and through them show Pharaoh, Hāmān, and their soldiers ˹the fulfilment of˺ what they feared.” [Surah Al-Qasas: 28;4-6]

The reference in this ayah is to the well-known history of the Pharoah’s rule over Egypt – how he ruled over an enslaved Banī Isrāʾīl and elevated himself to the status of god-king. At the height of his power and glory, Allah showed him a dream in which he told the Pharoah that he would be deposed by a child of the Banī Isrāʾīl, and, instead of acknowledging his evil and changing his ways, he resolved to perpetuate it further by killing the children of his slaves to avoid his eventual fate. And yet, fate is not a thing that can be avoided. It is either accepted willingly or brought about unwillingly. The Pharoah chose the latter.

The irony, of course, is that his eventual downfall was brought about by the very actions he took to prevent it. He killed the children of Banī Isrāʾīl, forcing the mother of Musa to throw him into the river; which led to the wife of Pharoah adopting Musa ; which led to Musa growing up in the palace; which led to him having the privilege to roam the city without fear; which led to him having the confidence to punch the Egyptian and accidentally kill him; which led him to flee Egypt; which led him to the watering hole of Madyan where he met Shuʿayb ; which led to his eventual arrival at the burning bush and prophecy; which led to his return to Egypt; which led to the nine signs; which led to the exodus of Banī Isrāʾīl from Egypt; which led the Pharoah and his army chasing their slaves; which led to the splitting of the sea; which led to the drowning of the Pharoah.

The very act the Pharoah took to avoid his fate brought it about. Every tyrannous regime believes it can avoid its collapse if it exerts further and greater control; but we believe in a just and merciful God, Who brings about the eventual destruction of the regime that hangs on to every last strand of a progressively slipping power by its very act of avoiding their downfall.

The Difference Between Resignation and Liberation is Hope

We often imagine the hand of God as a flash of lightning hidden in the darkness of the sky or the violence of the battering winds of a hurricane hidden in the timid breeze that blows softly on a cool spring night. The hand of God is not hidden only in the forces of nature. Rather, it is also hidden in the hope nestled deeply in the hearts of those who believe in Him. It is from His Majesty and Glory that He turns the hands of His Believers into the hand of God.

There are two such moments in the story of Musa . The first takes place at the very beginning of the story, when Musa’s mother holds her child against her chest and is engulfed by fear like Yunus is engulfed by the roaring waters of a sea possessed by the rage of a violent tempest. In that moment, she has a choice to make: to resign herself to the fate of her child’s death, or to act – in complete desperation – to try and save him. What would the world have told her when she fed her child, then placed him in a basket, then placed him in the river? Would they have called her delusional? Would they have chided her for trying to avoid a fate clearly written? Would they have called her unrealistic, unpragmatic, wildly clinging onto hope she should have long since buried?

The great Pharoah has decreed it. The armies have conceived it. The people have believed it: that there is no hiding, no running, no hoping for emancipation, liberation, and revolution against the utter inhumanity of the god-king himself.

And, yet, the mother of Musa knows what all others have forgotten – that, as long as there is a God, there is hope. The false god-king is ruled himself by the King of kings; that the power of the One overrules the power of all. 

And so she threw him into the flowing river, and that one act of desperate hope led to another moment before another body of water – this time at the end of the story of liberation.

The Strike of Musa

Just like his mother before him, Musa stood face to face with utter desperation. Before him lay the vastness of an untraversable sea; behind him stood the chariots and spears of an unfeeling horde; and between the two of them stood the exhausted, terrified, hopeless Banī Isrāʾīl.

“We are caught,” they said.

“Never,” he replied. “My Lord is with me; He will guide me.”

And, indeed, his Allah did guide him, but to the strangest, most pointless actions possible: “Strike the sea,” he was told. Strike the boundless, outstretched, unpassable sea – a wall of water – with a glorified stick.

How strange he must have seemed to his people, to his companions, to the army that stood behind him – that this so-called prophet, standing with the world’s greatest army hell-bent on his annihilation to his back, with nothing but a stick to his name, who was thrown into the river as a child, betrayed by those who raised him, abused and oppressed when he returned to them – that he of all people would still have hope in his heart.

But hope is not something that can be taken. Wealth can be taken. Health can be taken. Freedom can be taken. Even life itself can be taken. But hope – that must be willingly surrendered by the hand of despair. Musa had known loss, suffering, and pain; but he had yet to know despair.

And so he held onto hope in hopelessness. And so he struck the sea. And the sea split.

Gaza Stands Before the Sea

Is there any greater parallel to the story of Musa in our lifetime than the brave people of Gaza trapped against the impenetrable sea at Rafaḥ? Boundless water stretches before them, and a merciless, well-equipped, powerful army hell-bent on their complete annihilation stands behind them. This is the army that has slaughtered their children without cause, humiliated their women without pause, turned an entire city into a graveyard of rubble accompanied by thundering applause.

All this, after they endured almost two decades of starvation, isolation, and humiliation. All this, after they endured 75 years of subjugation, dehumanization, and domination. All this, after their land was stolen, their ancestors slaughtered, and their parents thrown out of their own homes. All this, after they watched the world stand by, cheerful observers of their ethnic cleansing and genocide.

What hope resides in the desperate hearts of Gaza except the hope they have in Allah ? What do they have left to say – and to whom will they say it? Will they say it to a world that has proven unbothered by their annihilation? Or will they say it to their brothers who have seemed to abandon them as Yusuf was abandoned in the well? Or do they say it to Allah – the One, the Living, the Resolute, the Avenger – He Who hears the unspoken pleas hidden in the desperate beating of impassioned hearts?

For a people who choose between annihilation and subjugation, their every breath is a testimony of lā ilāha illā Allah. Their every drop of blood that flows in their veins, or is plastered against their bodies, or is mercilessly splattered onto the ground, becomes a testament to their belief in their final deliverance by the hand of God.

By their simple act of continuing to live and breathe, they have communicated their hope in Allah . So what of us? As we watch a genocide unfold live on our Instagram feeds and TikTok homepages, what of us? We, who feel helpless and hopeless, grieved and sorrowed, anguished and desperate – what does it mean for us to hope in Allah ?

To Lose Hope Is to Lose Faith

When the genocide first started, there was a sudden explosion of activism in the American Muslim community. From rallies and protests to calling and writing campaigns, it seemed as if a once politically dormant community had come to sudden life to do whatever they could for Palestine. It seemed to reach its climax in two historic moments, when we marched 300,000 in DC in November, and then another 400,000 in January. Despite all that movement and committed action, nothing seemed to come out of it.

We’ve been left a deeply disappointed people. We knew the moral nature of our cause, and we believed that if we marched and wrote and called and raised awareness and voted uncommitted, something – anything – would change. Instead, we faced disappointment after disappointment. Congresspeople we helped get into office refused to call for a ceasefire and continued to vote in favor of further aid for a regime dedicated to genocide. Companies fired people on charges of antisemitism, and the media continued to contort reality into a pre-packaged narrative. It all culminated in the events of the last few weeks, when university students across the world exercised their civil right to protest and were met with a brutal and reprehensible crackdown by universities and police departments.

It becomes then tempting for us to think, “What good is any of this going to do?”  

Do we have to know what good it will do before we do it? Are we supposed to be guaranteed success before we pursue it? We spend too much time overthinking ourselves into despair. We try to think ten steps ahead, can’t see a way out, and become so desperate that we fail to act. We don’t realize that to lose the desire to act is to lose hope, and to lose hope is to lose faith.

It doesn’t always matter if we don’t know what good will come from a good action, an action sanctioned by the moral law of Allah and in the service of His Cause, in the service of protecting and acting on behalf of the downtrodden, the oppressed. Thinking has its place; planning has its place; but if none of it leads to clear action, then they have lost their place.

At the very least, when the scattered ashes of our bodies that have mixed in with the soil of the earth are gathered up and molded into a perfect replication of every line on our fingertips, and we are brought face-to-face with our Creator, and we are questioned about what we did, what will we answer? When we are asked, “When my people were driven against the sea, slaughtered mercilessly, humiliated constantly, thrown to the wolves with utter savagery, what did you do?”

On that day, can we afford to answer, “Nothing?”

We don’t need to be perfect. Our plans don’t need to be foolproof. Our actions don’t need a guaranteed result. What guarantee did Musa’s mother have when she threw him into the river, or Musa when he struck the sea with his staff, except for the promise of Allah ? And that is a promise that we share, because Allah says in the Quran:

“˹He will also give you˺ another favour that you long for: help from Allah and an imminent victory. ˹So˺ give good news ˹O Prophet˺ to the believers.” [Surah Al-Saf: 61;13]

Each one of us has a staff, and each one of us is set before an impassable sea. We all have abilities, talents, tools, and agency; we all have openings and opportunities; and we are all sitting before an immovable barrier between us and the freedom of Palestine.

Feel sincerely. Act morally. Plan thoroughly. Then strike the sea. It will split.

 

Related:

– The Story of Prophet Musa: A Story of Optimism | Part 1

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

 

The post Then The Sea Split: Reflections On The Story Of Prophet Musa, Gaza, And Hope appeared first on MuslimMatters.org.

Dr. Ghassan Abu Sitta will now be able to travel and speak throughout Europe.

The number of people taking shelter in Deir al-Balah has skyrocketed.

Lessons from Holocaust are clearly not being learned.

Beware of "victory," this is just our origin story.

A third year medical student remembers every patient, every case.

Irtiza Hasan and Zainab bint Younus talk to Abdullah Syed, the Executive Director of A Continuous Charity – an organization dedicated to providing interest-free student loans to aspiring Muslim students. If you’re a student, find out how you can avoid declaring war on Allah and His Messenger by connecting with A Continuous Charity!

For those who aren’t students, ACC can still be on value to your community: your siblings, your children, or other promising youth. Tune into this episode to learn more about ACC’s work, and how your community can invest in this incredible opportunity for sadaqah jaariyah. Interest-free student loans are necessary for the spiritual and financial health of this Ummah – and you can be part of this incredible initiative.

Abdullah Syed is a seasoned executive in the humanitarian and faith-base space. Having studied Islamic Studies part-time and weekends at Hartford Seminary, AlMaghrib Institute and Arees Institute, Abdullah took a year long sabbatical from his work as Business Analyst at Accenture, to pursue the Dream program, a Quranic Arabic intensive at Bayyinah Institute.

Instead of returning to corporate, Abdullah spent the last fifteen years starting, growing and innovating organizations such as Amaanah Refugee Services, Bayyinah Institute and Islamic Relief USA. He currently serves as the Executive Director at A Continuous Charity Foundation (ACC) which provides interest-free loans and mentoring for Muslim students pursuing higher education.

Born in Pakistan, he grew up in Connecticut but soon found his way to the great state of Texas. Abdullah currently resides in Dallas with his wife and 4 kids.

Related:

A Halal Alternative To Student Loans! Well, Almost…

A Muslim’s Guide to Student Loans in the U.S.

The post [Podcast] Interest-Free Student Loans with A Continuous Charity | Abdullah Syed appeared first on MuslimMatters.org.

Fuel shortages threaten health services and “drive a rise in infectious diseases,” UN says.

Residents of Gaza’s Maghazi camp are still reeling from an Israeli massacre that killed at least 70.

Gaza's people have no option than to burn books.

Part of the beauty of Islam is that it provides us with many types of mothers. No matter the circumstances that surround your particular motherhood journey, whether you are a biological mother or a mother figure in someone’s life, your impact is immeasurable.

Your selflessness and devotion create a nurturing environment where your children can flourish and thrive. To all the mothers who labor tirelessly for your children every day, know that your dedication and sacrifices do not go unnoticed. You pour your love and energy into nurturing and guiding your children, shaping their lives with your unconditional care. Your role as a mother is one of profound importance, shaping the future generation and instilling values that will carry on for years to come. In the midst of the challenges and demands of motherhood, it’s essential to remember that you are not alone. The struggles you face, the sleepless nights and the worries and doubts, are all part of the journey. But your strength, resilience, and unwavering love for your children shine through in every moment.

In times of longing for the presence of your own mothers, or for the experience of motherhood itself, it’s important to find solace in the shared experiences of others. The stories of remarkable women who came before us, such as the Prophet Muhammad’s deep love for his mother, offer comfort and solidarity. They remind us that the bond between a child and a mother transcends time and place, and that the love we carry in our hearts is eternal.

Losing Your Mother

For those who simply miss their mothers, like Fatima yearned for her mother Khadija , the bond between a child and a mother is eternal. The memories, love, and longing for your mother are treasured. The emptiness left behind by her absence is felt deeply, and your yearning to be reunited is understood.

For those who feel a desperate longing for their deceased mothers, even decades after they have passed away, know that you are not alone. The Prophet Muhammad, peace be upon him, himself wept at his mother’s grave, years after her departure from this world. The depth of a mother’s love and the ache of missing her is a universal experience that transcends time and place.

Longing to Become a Mother

To those among you who have never experienced the miracle of life within your own womb, like Aisha, the beloved wife of the Prophet Muhammad , may Allah be pleased with her, know that your yearning is valid and understood. The desire to nurture and bring forth life is a deeply human instinct, and it is a natural longing for many. Your aspirations and dreams of motherhood are cherished, even if the path to it may be different for you.

To those who yearn for the news of pregnancy, like Sarah , the wife of Prophet Abraham and the mother of Prophet John (Yahya) who is the son of Prophet Zachariah , know that your hopes and dreams are acknowledged. The longing for the miracle of life is a profound desire, and your prayers for the gift of motherhood are heard.

First-Time and Pregnant Mothers

Motherhood [PC: Suhyeon Choi (unsplash)]

For those who are expecting to become mothers for the first time, surviving the path to motherhood can be tough and fraught with many fears. Whether it is the strain of pregnancy, the pain of childbirth, or the difficulty of caring for a baby, Allah knows and sees all of those struggles. Just like the mother of Prophet Jesus , Mary , experienced excruciating pain during childbirth and had a strong emotional reaction because of it, many of you may be worried about whether or not your body can meet the physical demands of becoming a mother. Still to come are all of the worries about being a parent in many other ways. 

Losing Your Children

There are those among you who have experienced the heartbreaking loss of miscarriage or have had to bury your own children. The pain and grief you carry are unimaginable. Your longing to be reunited with your little ones, knowing they await you in Paradise, is a testament to the strength of a mother’s love. Your sorrow is seen, and your hope for a joyous reunion is cherished.

There are those among you who have experienced the heart-wrenching pain of letting go of your children, not knowing if they will return, similar to the mother of Prophet Moses . Your worries and fears are deeply felt. The bond between a mother and her child is profound, and the uncertainty that comes with releasing them into the world can be overwhelming. Your prayers for their safety and well-being are heard and your love for them remains unwavering.

Shouldering Parenthood Alone

Single mothers, like the Virgin Mary who nurtured and raised Prophet Jesus , we know the challenges you face. Your strength and determination in shouldering the responsibilities of both mother and father are admirable. The journey may be arduous, but your unwavering love and sacrifices for your children are cherished and recognized.

Widowed mothers, like the mother of the Virgin Mary, have endured immense loss and grief. Your strength in navigating life’s difficulties without the presence of a spouse is awe-inspiring. You embody resilience and serve as a shining example of courage and perseverance.

For mothers who have borne the weight of raising their children alone, enduring long and challenging journeys, reminiscent of Hajar , the mother of Prophet Ismail , your fortitude is commendable. You have faced countless obstacles and overcome them with unwavering determination. Your dedication to providing and caring for your children is an inspiration.

Mother-Figures

Adoptive mothers hold a special place in our hearts, just like Queen Asiyah , the wife of Pharaoh, who embraced Prophet Moses as her own. Whether you have adopted or are fostering a child or are a step-parent, your love knows no boundaries as you open your hearts and homes to children who need your care and guidance. In the face of oppression and challenges, you continue to provide love and support, mirroring the strength and resilience shown by Queen Asiyah herself. Your selflessness and devotion are commendable.

Motherhood is a Journey

Each step of your motherhood journey, whether marked by joy or sorrow, is witnessed and acknowledged. Your prayers for your children’s well-being, your hopes for their future, and your moments of triumph and defeat are all heard by the Most Merciful. Your love as a mother is a reflection of the Divine love that knows no bounds.

 

So, to all the mothers who carry the weight of longing, who face challenges with both wavering and unwavering strength, and who shower their children with love and guidance, know that you are appreciated, honored, and celebrated. Your role as a mother is a testament to the power of love, and your impact on the lives of your children is immeasurable. Embrace the journey, cherish the moments, and know that your love as a mother echoes throughout eternity.

 

Related:

– It’s Not Mother’s or Father’s Day but… Imam Omar Suleiman

– Spiritual Self–Care For Mothers

 

The post Mothers: Honoring The Longing, The Losses, And The Love appeared first on MuslimMatters.org.

Auriol Grey

Last week a woman who had been imprisoned for (allegedly) causing the death of a cyclist she encountered on a pavement in Huntingdon, a small town in eastern England, and waved her arms and shouted at her not to cycle on the footpath (which is usually illegal, though there was ambiguity about that in this case), causing her to fall off her bike into the path of a passing motorist, was released from prison as her conviction was quashed. It appears that her conviction was for “illegal act manslaughter”, in which an illegal act (such as assault in this case) leads to someone’s death without intent, and there was no proof that she actually attacked the cyclist rather than merely wave her arms and shout, neither of which is a crime. Auriol Grey is 50 (46 at the time), visually impaired and has cerebral palsy (she was diagnosed with autism spectrum disorder while in prison; more on that aspect here); the cyclist was Celia Ward, a 77-year-old retired midwife, who rode on the pavement because she was partially deaf.

Some footpaths in the UK are shared paths, meaning that they can be used by pedestrians and cyclists. Most are not; it is illegal to cycle on them other than for children too young to ride on the road. I had someone tell me on Twitter that the footpath here was a shared path and that this was accepted by the judge and jury at the original trial, meaning that Celia Ward was well within her rights to cycle there; a brief look at the road on Google Street View showed that there were no nearby signs indicating it to be shared (this would be a blue circular sign with a pedestrian and a bicycle on it). There was one such sign a few hundred metres up, past three side turnings from the site of the incident, but none nearby and none in the direction Auriol Grey had come from. It also has none of the usual characteristics of a shared path; shared paths are usually separated from the road by a grass verge and have clearly marked exits for cyclists onto other paths or the road. This has none; it is just a raised footpath interrupted regularly by side roads. The path is narrow and has obstructive signpost and traffic light poles. No responsible cyclist would use it. It was also absent from maps produced by the council for cyclists and the council had no record of it being designated as one (as that’s what makes a footpath a shared path: a council decision). So, if this person on Twitter was telling the truth, the ‘evidence’ for it being a shared path was that cycling on this stretch of footpath was common and being tolerated, despite being plainly dangerous.

Of course, cycling on the pavement isn’t a crime worthy of death. Nobody says it is. But it is understandable that a person with both a physical and a visual impairment, startled by (yet another) cyclist coming towards her on a narrow pavement, got angry and remonstrated with her. Maybe she knew the cyclist was an elderly lady; maybe she registered neither her age nor her sex, just that here was a bike speeding towards her. The BBC News report noted the fact that Grey did not stop after the incident, but carried on her way before the emergency services arrived and bought groceries; it does appear that such oddities about Grey’s character formed much of the narrative about the incident, in contrast to the nice old midwife who died. I suspect that if the cyclist was a 35-year-old man, the judge and jury might have seen the matter rather differently, but in that case it’s likely to have been the pedestrian who came off worse.

In recent times I have noticed that the attitudes of both cyclists and motorists have become more hardline and much angrier than had been the case in previous years. As more cycle lanes have been built, drivers get angry when cyclists fail to use them, regardless of whether there is a good reason. Cycle lanes are installed in places where they aren’t needed, often at the expense of not only traffic lanes but also bus lanes. Only yesterday, I was nearly knocked off my bike in New Malden by a van driver at a stretch of road which had been narrowed for a cycle lane which was on the wrong side of the road for my turning. I see dashcam videos in which “entitled cyclists” are filmed jumping lights or riding on pavements and the fact that the cyclist looked out for traffic is used against them, while cyclists go round looking for confrontations with motorists. Sometimes it’s safer for cyclists to be away from moving traffic and to have a head start, hence the red light jumping, and sometimes a cyclist using the pavement for a short distance allows traffic to pass and endangers nobody. However, no cyclist should be using footways habitually for routine journeys when there are perfectly good roads to cycle on; they are not made for that. Like the scene of this tragic accident, they are often narrow, obstructed and interrupted constantly with side turnings. Young or old, we should be using the road or paths designed for cycling on for our journeys and leaving footpaths for people on foot.

Possibly Related Posts:

• Tories gunning for cyclists (during climate and cost-of-living crisis)
• Johnson’s cycling proposals are no substitute for new laws
• There’s no “war” on Britain’s roads
• Are there more stupid cyclists in good weather?

Mother speaks of an escape from hell.

Most Britons don’t identify as religious, and would prefer to keep worship out of schools

An organisation called “The Muslim Vote” has invited Labour to satisfy 18 “demands” if the party wants to win back UK Muslim support it has lost over the war in Gaza. “There’s more,” it tweets, “but that’ll do for starters.”

Already, however, Labour is evidently expected to do more to woo this body, which includes the Muslim Association of Britain, than correct its initial response to Gaza and adopt a more hostile stance towards Israel. TMV’s list of demands doubles as its guidelines for a better world, with some proposals uncontroversial: “deliver alternative student finance”; “ensure insurance quotes don’t cost more for someone called ‘Muhammad’ ”; “increase council and public health funding for the 10% most deprived areas”.

Continue reading...