Bechan Baba has dedicated his life to Varanasi’s Anarwali mosque, where Hindus and Muslims come to pray – despite the historical disputes raging outside

In the heart of Varanasi, where the sacred Ganges meanders by and incense smoke mingles with the faint echoes of prayers from a myriad of temples, Bechan Baba sits at the entrance of the Anarwali mosque. A silent sentinel, the 72-year-old Hindu caretaker leans back on weathered stones that were laid almost 400 years ago.

Bechan has dedicated his working life to the service of this ancient mosque, which represents a sense of unity in a city wrestling with historical disputes.

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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

***

Manifesting The Prophetic Mission

by Johaer Jilani

 

[I want to begin with a disclaimer that I am not an expert, scholar, or even a substantial student of knowledge in Arabic, Qur’anic studies, or any of the Islamic sciences, and the following notes are just reflections from my novice reading of the 22nd juz.]

The twenty-second juz of the Qur’an begins in the middle of Surah al-Ahzab (the Confederates). It includes all of Surah Saba (Sheba) and Surah Fatir (the Originator) and ends in the middle of Surah Ya-sin. The most prominent trend I observe is that this juz is a continuation of the general theme and conversation found in many of the earlier surahs, which manifest the mission of the Prophets and Messengers and elucidate how we are to assume that mantle. The core content that runs throughout all four surahs primarily revolves around envisioning the ideal relationship between an individual and Allah and His Messenger , not only in belief but more importantly in action, by maximizing our collective responsibility.

The Prophetic Mission

In delving into Surah Ahzab, what captivates my attention is the profound spectrum of themes it encapsulates. From venerating the Prophet as the epitome of perfection (Al-Insan al-Kamil), to delineating various hukum, and shedding light on pivotal historical battles, the Surah brims with enlightenment.

Midway through the Surah, Allah resoundingly emphasizes the primary role of the Prophet in his mission:

“O Prophet! We have sent you as a witness, and a bearer of glad tidings, and a warner.” [Surah Al-Ahzab: 33;45]

Reflecting upon the seerah, the term “witness” assumes paramount significance pertinent to the current plight of the ummah and the oppressed lands. The Prophet embodies this role by manifesting the ideals he’s tasked to propagate. His immaculate life, devoid of blemish, serves as a tangible testament to the message of his da’wah. He stands at the forefront of fulfilling his obligations and exercises utmost caution in abstaining from transgression. His persona epitomizes the moral fabric he seeks to inculcate, envisioning a holistic societal framework, encompassing spiritual, material, and socio-political realms, particularly prioritizing regions besieged by corruption, persecution, and bloodshed. The irony lies in the fact that many Muslim rulers and people alike have strayed from the path of the Qur’an, Sunnah, and justice in general, in situations less dire than that of the life of the Prophet . Towards the Surah’s end, Allah sternly reminds us of the consequences of nations’ disregard for the witness of Prophets and Messengers:

“O believers! Do not be like those who slandered Moses, but Allah cleared him of what they said. And he was honorable in the sight of Allah.” [Surah Al Ahzab: 33;69]

The warning here admonishes against emulating the Jews’ ingratitude towards Prophet Musa , their greatest benefactor. This is because the Children of Israel accept the fact that Prophet Musa was their greatest advocate. If it weren’t for Musa , the Jews would have been in a worse situation or circumstance in Egypt than many of the oppressed people we see today. That being said, one of the main takeaways from the story of Musa is that the ingratitude of the Jews led to their demise, and anything similar from the Ummah of the Prophet Muhammad would lead to our own demise as well. This historical lesson serves as a practical tip on what not to do and also serves as a poignant reminder for us to be introspective about our actions and attitudes. A few verses later, Allah clarifies what our responsibility actually is, as opposed to what we shouldn’t do.

 

“Indeed, We offered the trust to the heavens and the earth and the mountains, but they ˹all˺ declined to bear it, being fearful of it. But humanity assumed it, ˹for˺ they are truly wrongful ˹to themselves˺ and ignorant ˹of the consequences˺” [Surah Al-Ahzab: 33;72]

Furthermore, the term “amanat” (trust), a cognate across the Indian subcontinental languages, embodies the essence of khilafa (vicegerency and caliphate) bestowed upon mankind by God. To grasp the gravity of this entrusted responsibility, Allah vividly portrays how neither the heavens nor the earth, in all their grandeur, nor the mountains, steadfast in their enormity, could bear its weight. Yet, despite man’s inherent frailty, he shoulders this profound burden.

The inexorable outcome of the liberty accorded to humanity to discern between obedience and disobedience, coupled with the dominion and authority vested upon them over myriad creations, mandates their unwavering accountability for their deliberate actions. Since man hasn’t attained these prerogatives through his own merit but has been endowed with them by the Almighty, he stands answerable before His Divine Court for their righteous or wrongful utilization.

Understanding the weight of accountability, as humanity grapples with the responsibility endowed upon them by the Almighty, we find a profound illustration in Surah Saba. Through the stories of Prophets Dawud and Sulayman , we witness a guide for achieving our ultimate purpose as individuals, one that transcends mere acknowledgment to active engagement in alignment with Allah’s will.

Fulfilling the Trust

The “amanat” is fully realized in the subsequent chapter, Surah Saba, vividly portraying the narratives of Prophets Dawud and Sulayman , illustrating how humanity must earnestly embrace the responsibilities bestowed upon them by Allah . Here, a profound blueprint for achieving our ultimate purpose as individuals is delineated.

“They fashioned for him whatever he desired of sanctuaries, statues, basins as vast as reservoirs, and cooking pots firmly anchored into the ground. We commanded: ‘Work gratefully, O family of David!’ But only a few of My servants truly embody gratitude.” [Surah Sabah: 34;13]

Mere verbal acknowledgment of favors, divorced from sincere action in alignment with the benefactor’s will, falls short of true gratitude. Worship transcends mere survival and gratitude; it embodies a higher purpose. 

Consider gratitude from the lens of indebtedness: we enter this world burdened with debts we did not choose—our parents’ care, sacrifice, and unconditional love. Though we can never fully repay this debt, gratitude is our solemn obligation. Similarly, obedience to Allah —though incomparable in magnitude—is akin in essence. We owe gratitude for the sustenance, shelter, and blessings bestowed upon us. Recognizing this debt, we must strive to embody gratitude and acknowledgment.

The truly grateful individual not only voices gratitude but also actively employs the bestowed favors in accordance with the benefactor’s will. The concept of Khilafah, a successor, or guardian, is integral here. A true Khalifah assumes responsibility for maintaining and advancing the blessings entrusted to them, ensuring their alignment with the benefactor’s intentions. Gratitude, thus, becomes transformative—only as an act of self-betterment.

However, doing the work of Allah in creation, or Islamic work, is the highest form of human purpose and isn’t merely an end in itself; it serves as a means to our ultimate objective: pleasing Allah . Throughout Surah Fatir, this is reiterated emphatically.

“Allah created you from dust, then from a sperm drop, then fashioned you into pairs. No female conceives or gives birth without His knowledge. And no lifespan is extended or shortened except as decreed in a Record. That is easy for Allah.” [Surah Fatir: 35;11]

We are reminded of our humble origins and our eventual return to stand before Him on the Last Day. As the famous hadith states, “The dunya is a prison for the believer and a paradise for the unbeliever,” [Sahih Muslim 2956] underscoring the temporal nature of our work in this world and the eternal bliss awaiting the faithful.

“He is the One who, out of His grace, has bestowed upon us the abode of eternal stay, where fatigue and weariness shall never touch us.” [Surah Fatir: 35;35]

In essence, our struggles and hardships find culmination, leading to an existence devoid of toil or affliction. True believers are freed from the shackles of worldly labor, transcending into a realm of everlasting peace and contentment. Thus, as we contemplate the essence of true victory—found in aligning our actions with the akhira—we’re reminded of the ultimate purpose of Islamic work: to please Allah and secure success in the Hereafter. This pivotal understanding sets the stage for the exploration of true victory in the ensuing chapter, Surah Ya-sin.

True Victory Through Intention, Not Outcome

The juz culminates near the outset of Surah Ya-sin—a chapter cherished in the heart of every Muslim, resonating within the sanctity of our homes, especially during times of mourning for loved ones. Its opening narrative depicts a nation’s defiance against its messengers, unveiling the dire consequences of their rejection.

“As if We have put shackles around their necks up to their chins, so their heads are forced up.” Surah Ya-sin: 36;8]

In the midst of the narrative concerning the trio of messengers, the juz reaches its ending. Despite the town’s outright dismissal, only one man embraced their message of tawheed (oneness).

“Then from the farthest end of the city, a man came, rushing. He advised, ‘O my people! Follow the messengers.'” [Surah Ya-sin: 36;20]

This solitary figure beckoned his community towards truth, paying the ultimate price and sacrifice—martyrdom. Even amid the bliss of paradise, his thoughts lingered with his people, yearning for their guidance.

This epitomizes the fervor of a true believer—a relentless dedication to guiding others toward the truth for the benefit of both the deen and the dunya.

As believers, we’re tasked with earnest action, epitomized by the Hadith: “Tie your camel first, and then put your trust in Allah.” [Sunan al-Tirmidhi 2517]

This echoes the resolute commitment of the three Messengers, who shall be judged not by outcomes, but by the sincerity of their endeavors. Amid the current plight of the Ummah, debates rage over the efficacy of socio-political strategies in halting death, bloodshed, and genocide in Gaza and liberating oppressed lands like Palestine. Yet, our focus shouldn’t solely dwell on efficacy, for ultimate victory lies in Allah’s decree. It’s not that Allah requires our sacrifice; rather, we need His divine guidance to secure triumph, aligning ourselves with His will in the pursuit of seeking His pleasure.

 

Related:

– A Ramadan Quran Journal: A MuslimMatters Series – [Juz 13] Bringing Oppressors To Justice

– From The Chaplain’s Desk: Prophetic Training In Sacred Activism

 

The post A Ramadan Quran Journal: A MuslimMatters Series – [Juz 22] Manifesting The Prophetic Mission appeared first on MuslimMatters.org.

I waited in line for five hours for UNRWA food aid.

Religious leaders reject division and celebrate diversity at city’s first interfaith iftar

As politicians continue to argue and the war in Gaza rages on, leaders from the Muslim and Jewish communities in Bradford held an interfaith iftar on Wednesday evening, to celebrate the diversity of this part of West Yorkshire.

Laurence Saffer, the president of the Leeds Jewish representative council, described the similarities between practising Islam and Judaism and said it was important to attend the iftar – the evening meal held by Muslims observing Ramadan – because “it’s what we do”.

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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

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

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