By both lunar and solar calendars, this month (March and Ramadan) marks an event that changed the course of Islamic history for good: the Battle of Badr, where the Prophet Muhammad, may Allah grant him blessings and peace, and Islam won its first decisive triumph in the battlefield, in the Ramadan of the Second Year after Hijrah, corresponding to the year of our messiah 624. Since then there have been countless battlefields and many successes in the annals of Islam, yet none compares in gravity to the day when Allah reinforced three hundred and thirteen valiant Muslim troops, against a force over thrice as large, with thousands of angels in battle array. This article will recall the context, events, and significance of Badr as well as the lessons it holds for us today.

Background

Though Badr was not the first armed engagement by the Muslims, it was the first major battle and one whose outcome utterly transformed the political landscape of Arabia. Just two years earlier, Muslims might have appeared to many Arabs as something of a curiosity, a small if perseverant and growing community of believers persecuted by the region’s Qurashi elites in the holy city of Makkah. The Prophet and his Muhajiroun’s subsequent migration to Medinah, where the Aws and Khazraj clans embraced Islam and became his Ansar, had given Islam extra political strength, but even so the pagans of Makkah, along with unbelieving Arabs and Jews in Medinah, had continued to plot the faith’s downfall, none more ruthlessly than the arrogant “pharaoh of his nation”, Abu Jahl Amr b. Hisham. At Badr, however, not only did a small Muslim force vanquish the pagan army, but did it so emphatically – in the process wiping out the same elites of Makkah, men of wealth and renown who were known and feared throughout the region – that from this moment on, Islam could no longer be dismissed: Medinah was now not the capital of a minor religious group but the coolly confident capital of an emerging civilization.

The original battalion of Muslims who had set out with the Prophet had originally intended to accost a Makkan caravan, in which much of the city had shares, led by Abu Sufyan Sakhr b. Harb on his way home from the Levant. Though he had eventually managed to evade them, Abu Sufyan’s missives to Makkah were eagerly latched on by the pagan leaders of the city, who spotted a chance to draw out the Prophet and finish him for good. None was more virulent than Abu Jahl: first, his taunts incited more fearful Makkan leaders such as Umayya b. Khalaf to join in, and then persuaded the more reticent Utba b. Rabia to go in pursuit of the Muslims against his better judgement. Realizing that a veritable army, with bells and whistles for the occasion, was on the way, the Prophet conferred with his companions which foe to face.

Though many preferred to face the (apparently easier) target of Abu Sufyan’s caravan, the Prophet decided on Allah’s direction that they stand and face to a decision a Quraish army that, he observed, had brought the cream of the city’s crop. The emigrants who had accompanied him from Makkah were naturally willing to face their erstwhile persecutors, but the Medinah Ansar, who comprised some three-quarters of the Muslim force, proved equally prepared for the upcoming battle, with Aws chieftain Saad b. Muadh offering firm support and personally setting up and guarding the Prophet’s camp.

On the astute advice of an Ansar lieutenant, Habab b. Mundhir, the Prophet camped at the far end of the Badr valley on a dune near the northern passage through the mountains: this both enabled the outnumbered Muslims to face their enemy in similar numbers at a time and, with the onset of a cooling rain that Allah sent overnight, fight an enemy slogging their way uphill through muddier ground. With one exception by their camp, the valley’s wells were filled in overnight, so that the attackers would be forced to take risks for much-needed water. Showing the combination of faith and practicality that marked his life, the Prophet carefully organized the Muslim ranks, which held fast with great discipline, as well as praying fervently for Allah’s aid. The battle’s earliest duels were fought between the Prophet’s family members – Ali, Hamza, and Ubaidah b. Harith  – and Utba with his son and brother; the latter were killed and Ubaidah mortally wounded before battle proper began.

The Quraish made several sorties, first attempting to outflank the Muslims, who nonetheless regrouped and held fast. Knowing their relative scarcity of resources, the Muslims held fast to their defence, conserving their weapons for best use.

Whenever he could, the Prophet devoted himself to fervent supplications to Allah : “O Allah, accomplish for me what You have promised me. O Allah, bring about what You have promised me. O Allah, if this small band of Muslims is destroyed, You will not be worshipped on this earth.” [Sahih Muslim 1763]

Allah answered the call with thousands of angels, the archangel Jibril at their helm, that utterly routed the pagans, who were driven to rout. Some Makkan notables such as Suhail b. Amr were captured; others, like Abu Jahl – bitterly sneering to the end – were slain; Umayya was first captured, by Abdurrahman b. Auf, but then was torn apart by the former slave, Bilal b. Rabah, and others whom he had so sadistically tormented at Makkah.

It is hard to overstate the significance of Badr. By the time battle was joined, the pagan army had every intention of cutting and finishing off the Prophet and the community that they had victimized, relentlessly, for some fifteen years. Instead, the prestige of Arabia’s elites had been shattered, beginning a process of steady Muslim military resurgence that culminated six Ramadans later in the Muslims’ reconquest of Makkah. The battle transformed the Muslims of Medinah into a regional force with whom everybody, from haughty Khaibar in the north to unpredictable Najd in the east, had to reckon; within a decade they would become the preeminent force in Arabia and beyond. There have been many battles, in those days and since, often with more fighters or weapons involved, but in none has the fate of Islam itself hinged as totally, consequentially, and directly as it did at the very start at Badr.

We can glean a few lessons from the campaign of Badr, which forms the main topic of the Quranic chapter Al-Anfal and is also elsewhere mentioned in the Quran. One important lesson is that the route to reward occasionally requires the risk of hardship: had the Muslims avoided a decisive counter with a plainly ravenous enemy, it would have left them exposed once more at Medinah with little to show for their expedition save, perhaps, some wealth from Abu Sufian. At the time this might not have seemed obvious to the Muslims: why fight a much larger, better-equipped, and prepared enemy? But when they accepted the risk of standing their ground, the rewards poured in beyond their expectations. Allah reminds the Muslims,

“When Allah promised you one of the two groups – that it would be yours – and you wished that the unarmed one would be yours. But Allah intended to establish the truth by His words and to eliminate the disbelievers.”

“That He should establish the truth and abolish falsehood, even if the criminals disliked it.” [Surah Al-Anfal: 8;7-8]

It was a decisive moment, and the Prophet made sure to seize it.

The Muslim force, small and outnumbered though they may have been, also showed commendable fortitude and discipline in both their operations and their conduct: the Prophet’s clear instructions were closely followed. Yet this discipline did not translate to autocracy or pomp of the sort that both religious and military leaders often entertain; on the contrary, the Prophet consulted his companions and took on board their opinions. This occurred when Saad assured him of the Ansar’s support; when Habab advised him on where to set up camp; and when, after the battle, he consulted his companions about what to do with the prisoners, with his own inclination to side with Abu-Bakr Siddiq’s leniency overruled by Allah , Who instead confirmed Umar Farouq and Saad’s opinion that the Prophet subdue the unbelievers [Surah Al-Anfal: 8;67]. Even though he retained an executive decision, in each case the Prophet relied on advice, consultation, and cooperation before making his decision. Allah says, 

“So, it is through mercy from Allah that you are gentle to them. Had you been rough and hard-hearted, they would have dispersed from around you. So, pardon them, and seek Forgiveness for them. Consult them in the matter and, once you have taken a decision, place your trust in Allah. Surely, Allah loves those who place their trust in Him.” [Surah ‘Ali-Imran: 3;159]

On the outcome of the battle, Allah says,

“So, it is not you who killed them, but in fact Allah killed them. And you did not throw when you threw but Allah did throw, so that He might bless the believers with a good favour. Surely, Allah is All-Hearing, All-Knowing.”[Surah Al-Anfal: 8;17]

The Battle of Badr had been a striking success, with the Muslims’ careful planning, skill, courage under fire, and determination rewarded by Allah . Yet none of this would have been possible except by the permission of Allah , to Whom belongs the outcome of every matter. As somebody with a more-than-passing interest in military history, I find this particularly important to highlight. Fighting mettle, good order, tactics and strategy, courage, and capable military leadership is essential for battle; warfare collectively puts these factors to the test as much as almost any human endeavour.

Yet alongside plans and preparation, comes prayer and recognition of the ultimate power over any battlefield. No commander plans or orders, no soldier moves, and no outcome occurs except by Allah’s decree. History is filled with competent commanders and imposing armies who suffered defeat. The most brilliant officer and the most resolute army can accomplish nothing without the will of Allah . This applies equally to other fields of life – wealth and business, science and technology. Particularly in the last two centuries, when entire nations blessed with success have enthused and obsessed over the magnificence of their resources, often forgetting to their detriment Allah’s power, this is a key lesson to remember.

Conclusion

In the centuries since, Badr and its significance has been recalled, again and again, on many a Muslim battlefield – at the momentous Battle of Ain Jalout, for instance, or more recently in the Sinai campaign against Israel, both of which also took place in Ramadan. Today, those of us lucky enough to enjoy stability and security see other Muslims around the world, struggling for their rights against often formidable odds. It can be tempting, and has indeed become fashionable, for more secure Muslims to click our tongues in faux sympathy and wonder why they bother at all: pragmatism has become a disguise for neglect and pessimism. Such narratives ignore both the situations and the lessons of history, where Allah has repeatedly aided the believers against imposing enemies. The lessons of Badr remain as relevant today as they were on that momentous day fourteen centuries ago.

 

Related:

– Perpetual Outsiders: Accounts Of The History Of Islam In The Indian Subcontinent

– The Long Road To Muslim Bangsamoro: 10 Years On

 

The post Fourteen Centuries Since Badr: Recalling Islam’s First Decisive Battlefield appeared first on MuslimMatters.org.

Joram van Klaveren played a key role in Geert Wilders’ Freedom party but is now actively working to counteract its message

He was once Geert Wilders’ right-hand man, crafting Freedom party (PVV) messaging that described Islam as a “lie” and pushed for the Qur’an and mosques to be banned in the Netherlands.

One decade on, Joram van Klaveren is a Muslim convert – the second politician from the far-right PVV to convert – and actively working to dismantle the myths he once peddled.

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Weekly news roundup (01:12); Abubaker Abed live from Gaza (27:04); Dr. Yipeng Ge on Israel’s attacks on healthcare (55:24); David Cronin discusses why he was banned from a Dutch university (01:29:05); Jon Elmer on the battles for al-Shifa, Nasser and al-Amal hospitals (01:48:14); A discussion on the Gaza resistance, Western interference and the World Central Kitchen (02:22:57).

By Ibrahim Moiz for MuslimMatters

The Only Black Date Farmer

Samuel Cobb

A Californian date farmer, the only black American date farmer in the United States, has found his business flooded with Muslim customers during Ramadan after recommendations by Muslim interlocutors.

Samuel Cobb, who runs his business in Sky Valley, has written to thank his Muslim customers for their recommendations and urge their patience after he found himself swamped with a flood of orders.

Cobb comes from farming stock and has loved agriculture since he was a toddler. “From when I was three or four years old,” he told the black Muslim news outlet Sapelo Square in an interview at the start of 2024, “seeing that tractor across the street from the house, standing on the porch. I just wanted to be where that tractor was headed.”

Thus determined to become a farmer, he studied agriculture, with a specific focus on his passion, agronomy, and briefly worked in the United States’ agricultural ministry. In 2002 he established his own farm in the Riverside areas of Desert Hot Springs, and has built up a reputation for his integrity and skill as a farmer. Today Cobb grows seven types of dates, including three – Safari, Candi, and the double-textured Black Gold – that are his own personal preserve.

Imam Promotes Non-Israeli Dates

Imam Sulaimaan Hamed

With the United States’ growing Muslim population naturally seeking out dates untainted by the touch of Israeli occupation, farmer Cobb struck Black Gold after his dates were recommended by Muslim customers, including Atlanta imam Sulaimaan Hamed, to their communities.

Wrote the imam on his social media account in February 2024, not long after Cobb’s interview with Sapelo Square, “#To hell with Zionists and their stealing of Palestinian orchards…not giving them your money is resistance… Palestine still!!”

A month later and in the midst of Ramadan, farmer Cobb found the demand for dates beyond what he could have expected. Dates are particularly prized by Muslims in Ramadan, with the Prophet Muhammad – Allah’s blessings and peace upon him – repeatedly praising and recommending the fruit, and the Quran mentioning them on several occasions. Accordingly, the call for Cobb’s fruits skyrocketed after his link with American Muslims.

Overwhelmed With Orders

Last week imam Hamed shared a message from the date farmer, only a month after his recommendation:

“Thank you for all of the word of mouth promotion which you initiated on behalf of Sam Cobb Farms and our California grown dates. The response to your call to action to purchase dates from Sam Cobb Farms during this Ramadan season has been nothing short of amazing! We have been graciously overwhelmed with orders for our dates and support for our farm! Thank you!” Such was the traffic that Cobb found him unusually late on his orders. “There are more orders than we have ever seen before! Again, thank you! Thank you very much!”

He went on to write, “I wish we were discovered sooner. But I don’t think anything could have prepared me for what I have experienced. I just had to go through it! But, next year we will be much better prepared for the Ramadan date traffic. Even though next year will probably be more intense than this year. At least, I will know that it’s coming.”

The post Dates on the Cobb: Ramadan Recommendations Bring a Welcome Flood to Californian Farmer appeared first on MuslimMatters.org.

Israel is still committing atrocities during this holy month.

Azzam, 8, sells biscuits in Rafah.

Aid charity coordinated with Israeli army.

Karim Baraka was killed right in front of his father's eyes.

A neighbor of mine died after an attack on an aid warehouse.

Rates of PTSD and depression spiking as a result of Israel’s genocidal violence.

Three stores hit with molotov cocktails after pictures of socks deemed offensive by Muslims shared on social media

Three stores belonging to a Malaysian minimart chain that sold socks carrying the word “Allah” have been targeted with molotov cocktails over the past week, in a rare case of such violence.

One of KK Super Mart’s stores in Kuching, the capital of Sarawak, in Malaysian Borneo, was hit by a molotov cocktail on Sunday, a day after a separate attack on a store in Pahang on the east coast of peninsular Malaysia. On 26 March, a store in Perak was also targeted with a petrol bomb, though it did not ignite, according to local media.

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All-female lineup of presenters hope to break harmful Islamic stereotypes after Geert Wilders’ election victory

An hour before dawn in a nondescript building in Hilversum, a sleepy town half an hour south of Amsterdam, Nora Akachar grabs the microphone. There is nothing unique about a radio host summoning the nation out of its slumber. But this is, in her own words, “a big deal”.

The Dutch Moroccan actor turned radio host is live on air presenting Suhoor Stories, a talk radio show presented by seven Dutch Muslim women, inviting Muslim guests to demystify Ramadan for the wider public. The programme is believed to be Europe’s only daily Ramadan radio and television show aired by a national public broadcaster.

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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

***

The Bird

by Wael Abdelgawad

 

Flying over the ocean off the coast of the great central land – what the humans called Africa, though the bird did not know this – the albatross heard the sound of a boy reciting the Quran. The sound arrived on the wind like a righteous stowaway, faint but discernible. The wind was like that. It could carry the sound of a bird’s cry across a vast distance, or could snatch away and conceal even the most terrible noises.

Wind was something the albatross understood better than any living creature. 

The great bird was a glider, with a wingspan of four meters. He knew air currents as he knew his own heartbeat. He could travel 100 kilometers without flapping his wings, using techniques such as dynamic soaring, in which he expertly flew into an air current to gain elevation, turned, and dropped in elevation to survey for fish. If he saw a school of fish he would dive straight into the wild sea and snatch one up. In fact, his name, albatross, came from the Arabic al-ġaṭṭās, ‘the diver’, though the bird did not know this.

Special tendons in the albatross’s shoulders held his wings extended without effort. He could travel a thousand kilometers in a day – nearly the distance between Madinah and Amman, both of which he had visited. His habitat was the entire southern hemisphere of the world, and he had crossed it multiple times.

The albatross knew the Quran as well, as did all living things, for did Allah not say that the Prophet Muhammad – and therefore the Quran that he brought – was a mercy to all the worlds? And was not Allah the Lord of all the worlds? And did this not include the animal world? Oh, the albatross did not understand the linguistic meaning of the Arabic words, but the Quranic essence flowed into his heart as easily as the wind flowed over the sea.

He glided in toward shore, drawn by the recitation, coming in fast and low toward the emerald hills of Cape Town, South Africa.

The boy who recited the Quran was small and brown-skinned, wearing loose white clothing and a white cap with gold embroidery. He sat cross-legged and barefoot on the bow of a sailing boat that was tethered to the dock, and held the mushaf in his lap, reciting Surat An-Nur out loud.

Albatross (PC: Paul Carroll [unsplash])

The albatross extended his talons and landed smoothly on the top mast of the boat. Folding his great wings into his sides, he settled himself to listen.

Perhaps having caught a glimpse of motion through his peripheral vision, the boy looked up, startled, and gaped.

The albatross knew he was an unusual sight. There were not many of his kind left, the majority of his race having been destroyed by human poachers, poisoned by pollution, killed by cats or rats as chicks, starved by human overfishing of the seas, or caught in fishing nets and hooks. He was a grizzled old survivor, over forty years old, though the bird himself could not count. He only knew that he had survived his brood, his pair-bonded mate, and probably most of his own chicks.

The boy called out words that the albatross did not understand, but – having had much experience with humans – guessed was probably something like, “Baba, there is a big bird!”

A voice from the ship’s hold replied gruffly, maybe saying, “So what? Birds are everywhere. Continue your recitation.”

Reluctantly, the boy tore his eyes from the great albatross and chanted:

35. Allāh is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp; the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allāh guides to His light whom He wills. And Allāh presents examples for the people, and Allāh is Knowing of all things.

The bird exhaled softly through his nostrils, thinking, subhanAllah! What glory, what beauty! He knew well that Allah was the light of the heavens and earth, for was it not Allah who guided him on his journeys? Wasn’t it Allah who brought him through lightning and storm, across vast distances of open ocean, and across great landmasses, even as the humans polluted the world with noise and artificial light? Wasn’t it Allah who controlled the sun, moon and stars, by which the albatross navigated?

The bird understood that the lamp in the niche was the heart of the believer, which is filled with the light of Allah , and is naturally inclined to Allah . As for the light upon light, it might be the light of the Quran, and the light of faith. And Allah knew best.

36. In houses which Allāh has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings…
37. [are] men who neither commerce nor sale distracts from the remembrance of Allāh and performance of prayer and giving of zakāh. They fear a Day in which the hearts and eyes will [fearfully] turn about –
38. That Allāh may reward them [according to] the best of what they did and increase them from His bounty. And Allāh gives provision to whom He wills without account [i.e., limit].

The albatross was an observer of human beings by necessity, for in their hands lay the survival of all earthly life. And they were making a cruel mess of it. But yes, he had seen men and women who worshiped Allah , dedicated themselves to righteousness, and harmed no living thing. Such people were uncommon strangers in this world. May Allah have mercy on them and reward them.

The boy recited:

39. But those who disbelieved – their deeds are like a mirage in a lowland which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allāh before him, and He will pay him in full his due; and Allāh is swift in account.

The albatross was once blown far off course by a storm, and found himself over deep desert. He flew for days, riding the eddies, using a technique known as slope gliding to stay in the air. He became desperately thirsty, and on the fourth day saw a shimmering lake of blue amid the vast expanse of sand. He landed, only to find dry dust. In frustration and desperation, he took a bill full of sand, only to choke on it. If such were the deeds of the disbelievers, then he thanked and praised Allah that he was not one of them.

40. Or [they are] like darknesses within an unfathomable sea which is covered by waves, upon which are waves, over which are clouds – darknesses, some of them upon others. When one puts out his hand [therein], he can hardly see it. And he to whom Allāh has not granted light – for him there is no light.

Ths ayah made the bird’s breath catch, for it took him back to another experience of his in which he’d been shot and nearly killed. He’d been far out over the deep ocean on a windy, pitch black night, in which there was no moon, and heavy clouds blocked the stars. Albatrosses could float upon the ocean when tired, but on this night it was not possible, for the sea was in turmoil, with massive waves rising up and crashing down. It could be difficult to navigate on such nights, and the inky darkness weighed on one’s spirit. An albatross’s life was lonely, but nights like that reminded him of all he had lost. If such was the soul of the disbeliever, it was a frightful way to live.

On that particular night, he spotted one of the immense, brightly lit container ships plying the sea, rocking with the waves, but large enough to stay afloat. It was a welcome sight, and he landed atop the pilot house to rest. As he sat, wings folded, head tucked into his feathers, he heard an odd sound. Lifting his head, he saw an unlit boat approaching rapidly. Knowing this was not normal, he took flight, as the conflicts of men were not his affair.

Circling above, he watched as human death sticks chattered and flamed, men yelled and screamed, and the container ship caught fire. A loud explosion made his heart race, and the container ship began to list. Men were washed overboard. A stray bullet – a hot stone in his understanding – clipped his wing and he cawed in pain. Cursing himself for his curiosity he sped away, his wing dripping blood. The last thing he saw was the container ship sinking into the frigid, uncaring sea.

The boy’s recitation brought him back:

41. Do you not see that Allāh is exalted by whomever is within the heavens and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and Allāh is Knowing of what they do.
42. And to Allāh belongs the dominion of the heavens and the earth, and to Allāh is the destination.

This verse made joy geyser in the albatross’s heart, for it spoke of him! It was true, he did indeed exalt and praise Allah , Master of the sky and sea and stars, Creator of all, and the sole Provider. Excited to hear himself mentioned, the albatross spread his wings wide.

The boy stopped his recitation and looked worriedly at the bird. Seeing this, the albatross tucked his wings again and settled down.

Hesitantly, the boy continued:

43. Do you not see that Allāh drives clouds? Then He brings them together; then He makes them into a mass, and you see the rain emerge from within it. And He sends down from the sky, mountains [of clouds] within which is hail, and He strikes with it whom He wills and averts it from whom He wills. The flash of its lightning almost takes away the eyesight.
44. Allāh alternates the night and the day. Indeed in that is a lesson for those who have vision.

The albatross was excited. Clouds, rain, hail, and lightning, were part of his daily experience. They were his reality, for good or bad.

The humans were free creatures, but they did not know they were free. In giving them free agency, Allah had elevated them, making their ‘ibadah precious. And in giving them khilafah over the earth, Allah had enabled them to create a world of gardens and peace. Yet they chained themselves to meaningless possessions and killed each other out of greed. They lived in the muck, scrabbling and bleeding, forgetting how Allah had honored them.

The albatross, on the other hand, was absolutely free, in the physical sense. He had seen the way fishermen and beachgoers gazed at him in longing, faces upturned, wishing they could fly as he did. Yet he was old and weary of contending with storms, waves, and hunger. He yearned for a safe place he could call home.

He was not a creature of will, however, and could not change his nature.

With these turbulent thoughts and emotions running through his mind, the albatross opened his mouth and uttered the characteristic – and very loud – call of his kind: “UWAY, UWAY, taak tak tak tak tak tak tak tak tak tak tak!”

It was too much for the boy. He closed the Quran and ran into the boathouse, calling out for his parents.

Ah well. The albatross preened his feathers for a moment, then stretched out his wings, flapped a few times, and found an air current. Banking into it, he climbed quickly and steered toward the rough waters off the coast of Cape Agulhas. The yellowtail and snoek were shoaling at this time of year, and he would have a fish in his belly soon enough, inshaAllah.

 

THE END

***

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

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

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

 

Related:

– A Ramadan Quran Journal: A MuslimMatters Series – [Juz 17] Trust Fund And A Yellow Lamborghini

–

The post A Ramadan Quran Journal: A MuslimMatters Series – [Juz 18] The Bird appeared first on MuslimMatters.org.

Hundreds were executed, patients left to die during Israel’s two-week siege.

Louay Khdair’s vegetable garden is providing an alternative to canned food.

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What is going on at the Muslim Youth Helpline? The MYH was ostensibly set up to provide support to young Muslims having difficulties but for a long time now there have been rumours that it has allowed itself to become … Continue reading →

During the month of Ramadan, Muslims worldwide engage in a special night prayer known as Taraweeh. In this article, I will delve into the history of this practice.

As Muslims, we perform the obligatory five daily prayers, with the last one being the Isha prayer. However, we are also encouraged to engage in additional night prayers. While these night prayers are considered voluntary, they are highly recommended.

Allah praises devout believers, describing them as those who pray at night, seeking forgiveness in the hours just before dawn, known as the sahr hours. In the Quran, Allah said:

“They arise from [their] beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend.” [Surah As-Sajdah: 32;16]

And further Allah said:

“They used to sleep but little of the night. And in the hours before dawn they would ask forgiveness.” [Surah Adh-Dhariyat: 51;17-18]

The Messenger’s Night Prayers

The Messenger of Allah , peace be upon him, consistently engaged in night prayers. He typically prayed alone rather than in congregation (Jama’ah). Occasionally, he would come out to the mosque, and on such occasions, people might join him. There is a hadith that reports Ibn Abbas sleeping over at the house of the Messenger of Allah and joining him in a night prayer. Some of the Sahaba also used to join Prophet Muhammad in night prayers whenever they witnessed him praying in the mosque.

عَنْ أَبي عبدِ الله حُذيفةَ بنِ اليمان، رضي اللهُ عنهما قال: صَلَّيتُ مع النَّبيِّ صلَّى اللهُ عليه وسلَّم ذاتَ ليلةٍ، فافتتح البقرةَ، فقلتُ يركعُ عند المائة، ثم مضَى فقلتُ يصلِّي بها في ركعةٍ، فمَضَى، فقلتُ يركعُ بها، ثم افتتح النساءَ: فقرأها، ثمَّ افتتحَ آل عمرانَ فقرأها، يقرأُ مترسلًا، إذا مرَّ بآيةٍ فيها تسبيحٌ سبَّحَ، وإذا مرَّ بسؤالٍ سألَ، وإذا مرَّ بتعوذٍ تعوَّذَ، ثم ركع فجعلَ يقولُ: « سبحانَ ربي العظيم» فكان ركوعه نحوًا من قيامه، ثم قال: «سمع اللهُ لمن حمِدَه، ربنا ولك الحمد» ثم قام قيامًا قريبًا مما ركع، ثم سجد فقال: «سبحان ربي الأعلى» فكان سجوده قريبًا من قيامه. رواه مسلم.

Hudaifa ibn Alyaman said I prayed one night with the Prophet, peace and blessings be upon him. The Prophet started reciting al-Baqarah and I thought he would stop after 100 verses. But when he went beyond it I thought that he may want to recite the whole chapter in one Rakah. When he finished al-Baqarah I thought he would do Ruku but then he immediately started reciting al-Imran and when he finished he started reciting an-Nisa.

The Prophet was reciting very slowly with enough pauses and would do Tasbeeh (praising God) and Dua (supplication) according to the subject being discussed in the relevant Ayah.

After that the Prophet did Ruku. In Ruku he stayed as long as he did when he was in Qiyam (standing in prayer). After Ruku he stood up for almost the same time and then he performed Sajdah (prostration) and stayed there as long as he recited Quran while doing Qiyam.”

[Hudaifa , narrated this hadith as in Sahih al Muslim]

Night Prayers in Ramadan at the Time of the Prophet

During the era of the Prophet , in Ramadan and after the Isha prayer, there was no unified congregation prayer. Muslims had the flexibility to either pray night prayer at home or in the masjid. It was reported in a Hadith, that the Prophet , used to encourage them to stand in prayers in Ramadan without strongly ordering them to do so, he said: “Whoever performs Ramadan out of faith and seeking reward from Allah, his previous sins will be forgiven.” [Sahih al-Bukhari 1901]

Abu Salamah ibn ‘Abd ar-Rahmaan, said he asked ‘Aa’ishah : “‘How did the Messenger of Allah pray during Ramadan?’ She said: ‘He did not pray in Ramadan or at any other time, more than eleven Rakat. He would pray four, and do not ask how beautiful and long they were. Then he would pray four, and do not ask how beautiful and long they were. Then he would pray three Rakat.’” [Sahih; Sunan an-Nasa’i 1697]

So Muslims used to pray Isha and after that there was no one unified congregation prayer. Some used to go home and pray there, some would sleep and wake up again to pray at either their home or in the masjid.

This practice remained until one night during Ramadan before the death of the Prophet , he came out and prayed the night prayer at the Masjid.  Some Companions joined him in that night prayer. However, after a few nights, he didn’t come out to them as narrated by A’isha . Once in the middle of the night the Messenger of Allah , went out and prayed in the mosque and some men prayed with him. The next morning the people spoke about it and so more people gathered and prayed with him. They circulated the news in the morning, and so, on the third night the number of people increased greatly. The Messenger of Allah , came out and they prayed behind him. On the fourth night, the mosque was overwhelmed by the people until it could not accommodate them. The Messenger of Allah came out only for the Fajr prayer and when he finished the prayer, he faced the people and said, “I knew about your presence, but I was afraid that this prayer might be made compulsory and you might not be able to carry it out.” The Messenger of Allah died and the matter remained the same. [Sahih al-Bukhari 2012]

This cautious approach was consistent with the Prophet’s habit of sometimes leaving certain good deeds, even though he loved them, fearing they might become compulsory for the people. As it was narrated by A’isha, that “Allah’s Messenger used to give up a good deed, although he loved to do it, for fear that people might act on it and it might be made compulsory for them.” [Sahih al-Bukhari 1128]

So what he did in Ramadan was a continuation of that habit. He did not continue praying so it wouldn’t be compulsory upon the people.

How Many Rakat Did the Prophet Pray at Night?

As mentioned in a previous hadith by A’isha , the Prophet used to pray eight Rakats both in Ramadan and outside of it. This practice is further affirmed by a narration from Jabir bin Abdullah , who specifically mentioned the number of Rakat that the Prophet prayed in Ramadan. Jabir Bin Abdullah said that “the Prophet ﷺ led us in prayer in Ramadan eight Rakat then on the following night we gathered but he did not come out to us till morning.  When he was asked he said ‘I was afraid it would be written upon you,’ meaning it would become compulsory upon you.”

Night Prayers After the Prophet’s Death

After the passing of the Prophet , people continued to pray night prayers either individually or in separate groups.  

This pattern continued during the time of Abu Bakr , and the early time of Omar, may Allah be pleased with him.

First Taraweeh at the Time of Omar Ibn Al-Khattab

PC: Salman Preeom (unsplash)

The decision of the Prophet not to gather people under one Imam for night prayers, fearing its potential obligation on the Ummah, no longer applied after his death. With the establishment of the Sharia, this concern ceased to exist. Omar ibn Al-Khattab recognized this change in circumstances and, as a result, initiated the congregational Taraweeh prayer under one imam.

This decision marked a significant shift from the previous practice. The rationale behind the Prophet’s caution was no longer applicable, paving the way for the community to come together under a single Imam for the Taraweeh prayers during the time of Omar ibn Al-Khattab .

Al-Bukhaari narrated from ‘Abd ar-Rahmaan ibn ‘Abd al-Qaari’ that he said: ‘I went out with ‘Umar ibn al-Khattaab (may Allah be pleased with him) one night in Ramadan to the mosque, where we saw the people in scattered groups, one man praying by himself, and another man praying with a group of people following his prayer. ‘Umar said: “I think that if I unite these people behind one reciter, it will be better.” Then he decided to do that, so he united them behind Ubayy ibn Ka‘b.’ [Sahih al-Bukhari 2010]

Imam Attabary, mentioned in his history book, that this happened in the Year 14H around 636 A.D. Then Omar sent a letter to other towns asking them to pray night prayers under one Imam in the mosques. 

Was Taraweeh Invented by Omar?

There might be a misconception among some that Taraweeh prayer was established by Omar ibn Al-Khattab . However, it is crucial to clarify that Taraweeh was initiated by the Prophet .

After the passing of the Prophet , the initial concern of Taraweeh becoming obligatory no longer existed. 

Omar ibn Al-Khattab , recognizing this change, gathered the people under one Imam for Taraweeh prayers. This action did not invent the prayer itself but rather organized the community in congregational worship.

The term Taraweeh, derived from the Arabic word “Tarweeh,” meaning ‘rest’, likely came into use during or after the era of Omar .  Unfortunately, I was not able to find solid evidence of when the usage of the term Taraweeh began. 

The names for voluntary night prayers as used in the Quran and hadith are called night prayer (Salat al-Layl), Tahajjud, Qiyam, or Qiyam Ramadan. Taraweeh is the plural of the Arabic word Tarweeh, meaning rest. Worshippers used to engage in extended Rakat and take breaks in between, giving rise to the name Taraweeh.

How Many Rakat Did Muslims Pray at the Time of Omar ?

It was narrated by Imam Malik in his Book al-Moata, that Sayeb ibn Yazeed said that Omar Ibn Al-Khattab ordered Obai Ibn Kaab and Tamim Ad-Dary to lead people with 11 Rakat.  He said the Qari (Imam) used to read 100’s of Ayat and we used to lean on sticks because the standing would be too long and we used to leave at Fajr time

جاء في موطأ مالك: عن محمد بن يوسف عن السائب بن يزيد أنه قال:” أمر عمر بن الخطاب أبي بن كعب وتميماً الداري أن يقوما للناس بإحدى عشرة ركعة ” قال:” وقد كان القارئ يقرأ بالمئين حتى كنا نعتمد على العصيّ من طول القيام وما كنا ننصرف إلا في بزوغ الفجر “.

Yet in another narration by Abdlrazaq it was said that that Omar Ibn Al-Khattab unified the prayer under Obai Ibn Kaab and Tamim Ad-Dary on 21 Rakat and used to read 100’s of Ayat and used to leave at Fajr time

أخرج عبد الرزاق في مصنفه عن داود بن قيس وغيره، عن محمد بن يوسف عن السائب بن يزيد أن عمر جمع الناس في رمضان على أبي بن كعب، وعلى تميم الداري على إحدى وعشرين ركعة يقرأون بالمئين وينصرفون عند بزوغ الفجر

ولمالك في الموطأ عن يزيد بن رومان قال: “كان الناس في زمن عمر يقومون في رمضان بثلاث وعشرين ركعة” 

In his book Taraweeh Prayer, Mohamed Diyurahman al-Aazami, said: “The more authentic narration is that Omar ordered Obai Ibn Kaat to lease people with prayer eight Rakat, this is confirmed with the action of the Prophet, peace be upon him.”

It appears from various narrations that initially, Ubayy ibn Ka’b began leading the congregation with eight Rakat. However, over time, they increased the number to twenty Rakat. 

While the Prophet himself prayed eight Rakat, there is no record of him prohibiting people from praying more. This flexibility in the number of Rakat is evident in the practices of the Sahaba and the first three generations of Muslims, as indicated by the below hadith.

Ibn Umar narrated that once a person asked the Messenger of Allah about the night prayer. He replied, “The night prayer is offered as two Rakat followed by two Rakat and so on and if anyone is afraid of the approaching dawn (Fajr prayer) he should pray one Raka and this will be a Witr for all the Rakat which he has prayed before. [Sahih al-Bukhari 990]

As of this hadith, the night prayer should be offered on two Rakat followed by two Rakat without specification for a limited number.

From Eight to Twenty

The Sunnah of the Prophet Muhammad initially involved praying eight Rakat during the Night Prayer, and these were notably long prayers. However, as the length of the eight Rakat became challenging for some people, a shift occurred towards praying more Rakat with shorter recitations.

Contrary to a common modern misconception that eight Rakat is shorter and easier than twenty, historical evidence suggests that the initial understanding was different. Dawood Ibn Al-Husain heard the Aaraj saying: The Imam used to pray Surah al-Baqarah in eight Rakat. If the Imam spread the recitation over twelve Rakat, people perceived it as a lightening of the prayers.

عن داود بن الحصين أنه سمع الأعرج يقول: وكان القارئ يقرأ سورة البقرة في ثمان ركعات، فإذا قام بها في اثنتي عشرة ركعة رأى الناس أنه قد خفف

The essence of following the Sunnah is not merely in adhering to a specific number, but, more importantly, in replicating the profound length and devotion exemplified by the Prophet . It’s crucial to understand that the Sunnah is about offering eight Rakat with substantial length rather than merely completing eight short Rakat.

During the time of Umar ibn al-Khattab , the number of Rakat increased from eight to twenty, not as an attempt to supersede the Sunnah but to accommodate the people’s needs. This adjustment aimed to make the prayers more manageable by introducing shorter Rakat and intervals between them. The name “Taraweeh” itself is derived from the rest or break between these prayers, emphasizing the thoughtful consideration given to the worshipers’ comfort and convenience.

Taraweeh in Makkah and Madina

Makkah (PC: Izuddin Helmi (unsplash)

In the early days, the people of Madina and Makkah both observed Taraweeh prayers with twenty Rakat, taking a break after every four Rakat. However, a unique tradition emerged in Makkah, where during the breaks, worshippers would perform Tawaf around the Ka’abah. Seeking to match this special practice, the people of Madina increased the number of Rakat to thirty-six, replacing the four times of Tawaf with an additional four Rakat for each Tawaf. Imam Nawawi and other scholars have documented this historical development.

Imam Shafi said “I have seen the people of Madina praying thirty-nine Rakat and people of Makkah twenty-three Rakat. All these are fine.” He also said, “If they made the standing longer and Rakat less, this is fine. If they made the Rakat more and the recitation lighter that is also good but the first option is more beloved to me.”

By this time, the common practice across major Islamic cities was to pray twenty Rakat, with the exception of Madinah, where they observed thirty-six Rakat during Taraweeh, and other exceptions where people prayed more or less than twenty Rakat.

Beautiful Voices

Muslims have historically shown a preference for praying behind Imams endowed with beautiful voices and deep concentration in their prayers.

The imams of Taraweeh prayers were not only Hafiz (those who memorized the Quran) but often distinguished scholars and judges. Renowned figures such as Imam Attabary, a great scholar of Tafsir, Imam al-Qurtubi, Sheikh al-Islam Ibn Taymiyyah, and other eminent scholars were known for leading Taraweeh prayers.

In his book “The History of Baghdad,” Alkhateeb al-Baghdadi narrates an incident where Ibn Mujahid, upon hearing Imam Attabari lead Taraweeh in his mosque in Baghdad, remarked to his student, “I didn’t even know that Allah would create someone who reads so perfectly.”

Historian Ibn al-Wardi said: “I prayed Taraweeh behind Ibn Taymmiyya and have seen in his recitation such khushu (devotion) and heartfelt emotion that encompasses the hearts.”

Numerous historians and Muslim travelers who journeyed across the world documented the voices of Taraweeh Imams. For instance, al-Hafiz Ibn Hajar, in his book “The Hidden Pearls of the Noble People of the 8th Century,” mentioned Shamsu Deen Azzary Ibn al-Basal al-Muqri, and said about him  “He was with a very nice voice and many People would come to him to pray behind him during Taraweeh prayers, and they would crowd in his mosque.

Recent Era

In recent times, a noticeable shift has occurred in Taraweeh prayers, with many Muslims worldwide still observing twenty Rakat. However, there was a notable trend where the length of individual Rakat has become incredibly short, often consisting of just one verse of the Quran. Makkah maintained the tradition of twenty Rakat, but with multiple groups praying simultaneously. Some historians even mention four separate congregations in Makkah, each facing the Ka’bah from a different direction.

In Madina, the practice continued with thirty-six Rakat, occasionally led by multiple Imams and groups simultaneously. This persisted until the Saudi government assumed control of Makkah and Madina, unifying the prayers under one Imam. The Taraweeh prayers were also standardized to twenty Rakat in both holy Mosques.

Across the Muslim world, many mosques adhere to the tradition of twenty Rakat, while others continue with eight Rakat. The variations reflect the diversity of practices among different communities.

Ibn Taymiyyah said “The best approach varies according to the conditions of the worshippers. If they have the endurance for prolonged standing, then performing ten Rakat with three additional ones, just as the Prophet, may God bless him and grant him peace, used to pray for himself in Ramadan and at other times, is considered optimal. However, if they find it challenging, then praying twenty Rakat is better, and this aligns with the practice followed by the majority of Muslims.”

The history of Taraweeh prayer reflects the devotion of Muslim communities and their commitment to do extra night prayers. As we engage in Taraweeh during the blessed month of Ramadan, let us cherish the rich history and traditions that have shaped this special act of worship. May our prayers be a source of reflection, forgiveness, and spiritual growth, embodying the spirit of unity and devotion that has characterized Taraweeh throughout the centuries.

 

Related:

– The Sacred Elixir: The Night Prayer And The Ordinary Muslim

– 21 Ways to the Sweet Taraweeh

 

The post The Origin And Evolution Of The Taraweeh Prayer appeared first on MuslimMatters.org.

It has been a half-century since one of the most remarkable struggles for autonomy by a Muslim minority began, in what is now the Philippines’ southwestern region of Mindanao. Long inhabited by a collection of Muslim ethnic groups known collectively as Moros, this region had a history of Muslim autonomy and fierce resistance to outsiders. Its controversial affixation to the Philippines, and a general history of neglect that mounted by the 1970s to violent persecution, provoked a long-running war punctuated by bouts of diplomacy, frequent splinters, fallouts, and renewed conflict. The Manila Accord, signed ten years ago this month, at last afforded an effective if imperfect autonomy to the Muslim region now known as Bangsamoro, or Land of the Moros.

Background

Situated on the eastern perimeter of the Muslim world as it is, the Moro struggle has rarely received the attention it deserves. Like much of eastern Asia, various ethnic groups in the region converted to Islam gradually through the influence of wandering preachers and merchants, so that by the fifteenth century several maritime Muslim sultanates had emerged. Over the course of the next few centuries, they had trade relations with their neighbors interspersed with conflict, but from the nineteenth century successive colonial empires entered the region, each met with local resistance. First was the Spanish Empire, who coined the term “Moro” – ironically from the Spanish “Moor”, used for North Africans at the opposite western end of the Muslim world; last was the Japanese Empire during the Second World War. And in between was the nascent American Empire, fresh off defeating Spain in the Philippines. Early conviviality, brokered by the Ottoman sultanate, soon escalated into hostility, local resistance, and a ruthless decade-long war, where the famed American generalissimo John Pershing cut his teeth. In their first war on land against a Muslim opponent, so unnerved were the American army by their opponents’ ferocity on the battlefield that they sought to combat the Muslim belief in martyrdom by, infamously, burying their opponents with dead pigs.

Subsequent Moro opposition to the Japanese Empire thereafter saw their terrain lumped in with the Philippines, a country that took pride in being East Asia’s only Christian country. Reflecting colonial education, early Philippine elites saw the province’s poverty as a sign of Muslim backwardness and generally dealt only with a select Muslim aristocracy that, in turn, sought to protect its own privileges. Manila also promoted land settlement by Christians from the Philippine mainland who came to exchange predatory deals with the Moro elites at the cost of Moro society at large.

A Fight for Survival

The generally accepted trigger for the Moro revolt came in the spring of 1968, when a Philippine army battalion – led, ironically, by a Muslim convert, Abdul-Latif Martelino – slaughtered Muslim recruits who refused to fight in a territorial dispute over the neighboring Sabah region of Malaysia. This was followed by gang warfare, partly linked to competing political elites, where the Philippine army systemically backed murderous thugs of Christian background to go on killing sprees: one infamous case in the summer of 1971 saw families butchered in a mosque.

This outraged Moro society such that even elites such as Udtug Matalam and Rashid Lucman called for political change if not revolt. Malaysia was similarly annoyed: it was no coincidence that Sabah premier Mustafa Harun, whose land was threatened by the Philippines, began to train Moro fighters, while former Malaysian prime minister Abdul-Rahman bin Abdul-Hamid used his forum at the Organization of Islamic Cooperation to bring attention to the Moros. Libyan dictator Muammar Qaddhafi, then in an early Islamic phase of his long and evolving career, was a particularly influential early supporter, calling the conflict a genocide and lending financial and diplomatic support. The Organization has since attracted legitimate criticism for its somnolence, but in those early days it was quite active on the Moro file.

But by far the longest-lasting call for change came from local Moros, including student activists, peasants, and Islamic students. Reflecting a mixture of populism, Islamic identity, and popular culture, insurgents took on roving nicknames as varied as “Solitario”, “Mukhtar”, and “Tony Falcon”. Insurgent leaders included Nur Misuari, a charismatic activist from Sulu, and Salamat Hashim, an Islamic revivalist from Maguindanao who sought to match political and Islamic resurgence. In autumn 1972 – as Ferdinand Marcos imposed emergency rule over the Philippines to become a dictator – Misuari launched the Moro National Liberation Front, which called for independence and engaged in fierce warfare with Marcos’ army over the mid-1970s. Infamously, in February 1974 the army destroyed the historic town Jolo, while such provinces as Cotabato and Maguindanao became constant battlefields. But insurgent resilience and pressure by Muslim states forced Marcos to the 1976 Tripoli Accord, mediated by Libyan foreign minister, which vaguely promised autonomy and Islamic law.

The Costs of Division

Yet Marcos stalled, instead trying to break up the opposition and coopt local elites. In many cases commanders would surrender in return for protecting their communities from the army by acting as local militias; in other cases it was pure opportunism. From the late 1970s a number of senior commanders broke away: Abulkhair Alonto and Jamil “Junglefox” Lucman, both from aristocratic families, defected from the insurgency, while Dimasangcay Pundato and Salamat, unhappy with Misuari’s leadership, broke away. Salamat’s Moro Islamic Liberation Front was by far the more influential: with a stronger emphasis on Islamic social renewal and embedding local ties than Misuari’s loosely organized group, it soon attracted a mass following that continues to this day.

Left to right: Murad Ibrahim, emir of Bangsamoro and the Islamic Front; Nur Misuari, leader of the National Front and former regional premier; and Muslimin Sema, another independence leader. [Photo by Carolyn Arguillas for Mindanews]

While the war did not return to the ferocity of the mid-1970s, the 1980s and 1990s saw on-and-off conflict interspersed with negotiations. The overthrow of Marcos in 1986 promised a brighter future, yet Hashim’s Islamists – by now the biggest rebel group – were excluded from talks. Eventually, an autonomous Muslim region was formed in 1990, with Zacaria Candao, a politician acceptable to both the Islamists and the government, as its premier. Eventually Misuari, after signing an Indonesian-mediated deal in 1996, returned from the wilderness as Muslim premier, subsequently proving a poorer governor than rebel.

Only part of the Muslim-majority region was included in the autonomy deal, while the Islamic Front lacked formal recognition in spite of their strength on the ground. The Islamists’ system of camps and bases were really sprawling communities, with public services, education, and a fairly disciplined military and security apparatus: Salamat and his main lieutenants, Murad Ibrahim and Abdul-Aziz Mimbantas, were as much respected community leaders as commanders. Continued exclusion prompted some militants to form more brutal groups: one example was the Janjalani brothers Abdul-Raziq and Khadaffy, whose network mounted a series of massacres and atrocities that ran quite separate to, but occasionally attracted defectors from, the main Islamic Front.

War and Peace

During the late 1990s, the Islamic Front engaged in a mixture of battles and negotiations with governments: battles would often be accompanied by tortuous negotiations between government officials and the Islamic Front’s foreign minister Ghazali Jafar. The talks were at an advanced stage when, at the turn of the millennium, the impatient ruler Joseph Estrada, a former actor who lacked statesmanship, announced an “all-out war”. By July 2000 the army had captured the Islamists’ headquarters at Barira, yet this only provoked a long-running insurgency, during which Salamat passed away and was replaced with Murad.

The Philippine government tried with limited success to frame its campaign as part of the “war on terror” – helped, inadvertently, by the continued violence of the Janjalani network – yet by the late 2000s it was obvious that talks should resume. A renewed agreement on autonomy in 2008 was promptly thrown out, under pressure from Christian politicians, by the Philippine Supreme Court. The war was complicated, meanwhile, by violence and criminality from communities and families linked to both the government and its opposition. Though the Islamic Front enhanced its internal discipline during Murad’s leadership, disconsolate commanders – most famously veteran field commander Umbra Cato – rejected the talks and broke away. Misuari, sacked as premier in 2001, subsequently organized two attacks, first at his hometown Jolo, and then, a decade later in 2013, on the bigger city of Zamboanga. Even the heir of the Sulu sultanate, the first Moro sultanate based at Jolo, surfaced at Malaysia’s adjacent Sabah region to lay claim to their title.

It was against this backdrop that Malaysian diplomat Abdul-Ghafar Mohammad resumed mediation with increased urgency. The Islamic Front was represented by Mohagher Iqbal, a veteran writer and diplomat for the Islamists, while the government was represented by the academic Miriam Coronel-Ferrer, who withstood considerable criticism to accommodate an insurgency whose grievances she felt were legitimate. The Manila Accord they signed in the spring of 2014 put the Muslim-majority region under Bangsamoro, with the Islamic Front as governing authority while the army would remain for an interim period.

That period expired in 2019, and Bangsamoro has been ruled by Murad Ibrahim since. There have been loose ends, particularly during the transitional period of 2014-19: in 2017, most infamously, the Janjalanis’ roving successor Isnilon Hapilon joined Daesh and laid a six-month siege to the city of Marawi. The Islamic Front, whose security warnings had been neglected by Manila, was embarrassed enough to actively target dissidents themselves, provoking criticism by Cato’s successors for working alongside the non-Muslim government forces. Like the splinter groups of the 1980s, these small militias have been a headache, operating deep in the undergrowth and often supported by their communities for localized reasons. Such problems are predictable, both owing to the long conflict and the decentralized nature and local disputes in the region.

Yet in spite of these hurdles, the transitional phase passed and today Bangsamoro is an autonomous, if imperfect, region: officially linked with the Philippines, it runs its own institutions, law, military and security, and public services. Amid the torrent of dispiriting news often associated with the repression of Muslim politics and militancy, the Bangsamoro tale offers uplifting lessons. It is notable that foreign Muslim states played an unusually helpful role that is not often afforded to other Muslim militants; it is notable, too, that the Philippine government reformed its worst instincts and eventually opted for a more sensible course. But none of this could have happened without the perseverance, societal renewal, and resolve of the Moro peoples.

 

Related:

– Quran Speaks Interviews Dr Wajid Akhter: Why Islamic History Matters

– A Dollar or a Dua for the Philippines

 

The post The Long Road To Muslim Bangsamoro: 10 Years On appeared first on MuslimMatters.org.