If every Palestinian in Gaza spoke about their loss and suffering, the sea would run dry before these stories could end.

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

Previous in the series: Juz 1 Juz 2 Juz 3 Juz 4 Juz 5 Juz 6 Juz 7 Juz 8 Juz 9 Juz 10 Juz 11 Juz 12 Juz 13 Juz 14 Juz 15

Juzʾ 16: Shake the Trunk of the Tree

فَأَجَآءَهَا ٱلْمَخَاضُ إِلَىٰ جِذْعِ ٱلنَّخْلَةِ قَالَتْ يَـٰلَيْتَنِى مِتُّ قَبْلَ هَـٰذَا وَكُنتُ نَسْيًۭا مَّنسِيًّۭا

Then the pains of childbirth drove her to the trunk of a palm tree. She said, “Oh, I wish I had died before this and was long forgotten.”

 

Meaning, the pains of childbirth, her contractions, and all of the difficulties she was experiencing forced her to seek physical support from the trunk of a date palm. She leaned against the trunk of the date palm or held on to it in order to relieve some of the physical pain she was experiencing. This is a very vivid and powerful description of how Maryam (as) was feeling. The pains of childbirth, the pain felt by a mother when giving birth, her contractions, are indescribable. Anyone with children, particularly mothers, knows how painful and difficult this process is. She was also experiencing emotional pain as well as understood from the previous verse.

The culmination of all of this physical and emotional pain caused her to say, “Oh, I wish I had died before this and was long forgotten.” I wish I could have been taken from the life of this world before all of this pain and difficulty and before people would accuse me and question my modesty, chastity, and morality. I wish that I could die before people accuse me of this sin and look down upon my family and me. This is an extremely powerful expression that captures her feelings and emotions. This is how important modesty, honor, and chastity were to her. She’d rather be dead than be accused of illicit relations and have that as a stain on her and her family. “And was long forgotten.” Meaning, not only dead but completely forgotten and erased from people’s memories. Immediately after expressing her deep emotions and exposing her vulnerability before Allah ﷻ, He sent His unique and infinite mercy upon her.

 

Verse 24

فَنَادَىٰهَا مِن تَحْتِهَآ أَلَّا تَحْزَنِى قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّۭا

So he called her from below her, “Do not grieve! Your Lord has provided a stream at your feet.

 

“So he called out from below her, ‘Do not grieve.’” Meaning, someone called out from below her telling her not to be worried, grieved, anxious, or sad. The scholars of tafsīr mention two different explanations here. The first is that Jibrīl (as) called out to her consoling and comforting her; telling her not to be sad. The second is that Allah ﷻ allowed ʿIsā (as) to miraculously speak at that moment comforting his mother and telling her not to be sad. “Your Lord has provided a stream at your feet.” Allah ﷻ caused a small stream to flow at her feet so she could drink water, quench her thirst, cool off, and wash up. 

 

Verse 25

وَهُزِّىٓ إِلَيْكِ بِجِذْعِ ٱلنَّخْلَةِ تُسَـٰقِطْ عَلَيْكِ رُطَبًۭا جَنِيًّۭا

And shake the trunk of this palm tree towards you, it will drop fresh, ripe dates upon you.

 

ٓ As another sign that everything will be alright, that the help and mercy of Allah ﷻ are with her, as a source of comfort, reassurance, and consolation, she was told to shake the trunk of the date palm that she was leaning against and getting support from. Once she shook the trunk, the date palm would drop fresh, ripe dates upon her. It’s mentioned in a few narrations that this particular date palm was dry, devoid of fruit and fonds and was in the middle of the desert. However, when she shook the trunk, fresh ripe dates miraculously fell upon her. 

Here it is important to note that according to the majority of scholars, Maryam (as) is not considered to be a prophet. However, we find that Allah ﷻ used her to display several miraculous things as a sign of His infinite might and power. Generally speaking, in English, all unusual and supernatural events are referred to as miracles. However, within our Sharīʿah and system of belief we differentiate between different types of “miracles”. The Arabic language marks the subtle differences that exist between each type. A miracle, muʿjizah, is an unusual event that occurs at the hands of a prophet but is purely an act of Allah ﷻ; the prophet has no role in its creation whatsoever. A miracle is defined as “a clear interruption in God’s normal pattern of creating things – one that is inimitable (such that no other can perform the like) and is granted to someone who claims to be a prophet sent by God, the exalted.” In other words, a miracle is a divine act that defies and transcends universal norms and laws, which Allah ﷻ grants to His prophets and messengers in order to convince people of the truth of their message.

A saintly miracle, or karāmah, is also something extraordinary. It’s an act of Allah ﷻ but it appears at the hands of someone close to Allah ﷻ. It is an “act of God ﷻ that contradicts His customary norm, with the consequence that the servant realizes the fruit of his worship, and [as a result], his insight regarding the validity of his religion may increase.” This incident of ripe dates falling on her lap after shaking a dry barren tree and a stream flowing at her feet are classified as saintly miracles. 

Another interesting point to note is that If Allah ﷺ had willed, He could have caused the dates to fall in her lap without having her shake the tree. Allah ﷻ commanded her to shake the tree to show how important it is to use the means that we have available to us. The amount of sustenance, food, drink, and water each of us is going to receive throughout our lives has already been determined and decreed by Allah ﷻ. However, that doesn’t mean that we will receive our sustenance automatically without any effort; money, food, drink, and clothes will not just fall into our laps. We still have to work hard and strive for it using all of the available resources at our disposal. Planning, preparing, and putting forth our best efforts is not contrary to the concept of yaqīn (certainty in Allah’s promise) or tawakkul, having trust in Allah ﷻ. All of this is an essential aspect of placing our absolute trust in Allah ﷻ.

The post IOK Ramadan: Shake the Trunk of the Tree | Keys To The Divine Compass [Ep16] appeared first on MuslimMatters.org.

Abdul Rahman's mother saw him as a "gift from God."

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

Previous in the series: Juz 1 Juz 2 Juz 3 Juz 4 Juz 5 Juz 6 Juz 7 Juz 8 Juz 9 Juz 10 Juz 11 Juz 12 Juz 13 Juz 14

Juzʾ 15: Choose Wisely from the Two

Bismillah-ir Raḥmān-ir Raḥīm. All praise to Allah and peace and salutations upon his servant and final messenger Muḥammad (pbuh), Assalāmu ‘Alaykum wa Raḥmatullāhi wa Barakātuh! Welcome to another episode of our Ramaḍān Reflection series, Keys to the Divine Compass, where we go over verses of the Qur’an from every Juz throughout the month of Ramaḍān so that we can derive lessons and apply them to our lives.

 

InshaAllah today I will be going over verses 18 and 19 from Sūrah al-Isrā’ (Sūrah 17) in which Allah (swt) says, “Whoever desires this fleeting world, We hasten in it whatever We please to whoever We will; then We destine them for Hell, where they will burn, condemned and rejected. But whoever desires the hereafter and strives for it accordingly, and is a believer, it is they whose striving will be appreciated.” Allah (swt) in these two verses is giving both a note of hope and a warning for the paths that are available for the creation to take.

 

Allah (swt) says that at the conclusion of sending all the messengers and all the revelations when the message is clear and the expectation of your Lord is clear, you have two paths to choose from. You can choose to live in this world as if you only have this life to live, choose to do as you please without any boundaries, rules, regulations, and without hesitation do as you wish and be your own master. Or, the second path that is available to you, is that you live a life of discomfort, sacrifice, live according to the boundaries and regulations that Allah (swt) has placed upon you, and you put an effort in the life of the hereafter where you expect the reward not to be given perhaps in this world but given in the next.

Allah (swt) says that a person who wants the immediate benefit of this life, the fleeting, temporary blip of existence compared to the rest of eternity, if a person chooses to put all their chips on the table and wants to only focus on their life in this world, Allah (swt) will give it to them. If a person wants the immediate benefits of this life, if they want to live within the glitz and glamor of this life Allah (swt) says that we will give them whatever they wish in this world. We will give them whatever we wish to whomever we wish, and this is something that we see around us today, that the people who are perhaps the most unethical and immoral have the most resources, and the people who covet the most have the most. Allah (swt) says that because they wished to just have everything in this world and to enjoy the comforts of this life and not to worry about anything else, He gives it to them because on the day of judgment they will not be able to say ‘Oh Allah, I did not know that there was another option available. I did not know that there was a better path available’ (because the messengers and revelations had been sent down to warn humanity of the hereafter). Allah (swt) in the meantime gave them what they desired in this world and destined for them a place in the Fire, and on the day of judgment they will enter the Fire in a state of disgrace, discarded, thrown in, and forgotten.

 

That is not a path that we want to take. Allah (swt) says the path of the believers is for the one who desires the hereafter. This verse does not necessarily mean that a person cannot enjoy the comforts of this world, it does not mean that a person lives a life of extreme poverty and sacrifice in this world. What it simply means is that during our worldly existence, as we go about our day-to-day and work to take care of ourselves, our families, our responsibilities, Allah (swt) reminds us that our ultimate objective is still in the hereafter. Our ultimate objective is to aim for the hereafter, so the one who aims for the hereafter and not just intends but tries for it as it will not come easily and without sacrifice. It does not come without denying ourselves our base impulses, without denying ourselves the things that we would also like to do just like everyone else.

 

Allah (swt) says the one who intends for the hereafter and works towards it. Yet there are many people who have a concept of the hereafter, many who hope for an afterlife, but Allah (swt) says that it must be in the right frame of mind, with belief and submission to Him. One who submits to Allah (swt), submits to the final Revelation, submits to the mission of the Prophet (pbuh) with the right frame of mind, when a person aims for the hereafter and works towards it Allah (swt) says that all of their efforts, sacrifices, denying themselves of what they had wished to do, all of it is very much appreciated by Him. Allah (swt) is Shakūr, He is the Most Appreciative. We know and believe that our worship and what we do for Allah (swt) does not increase Him in any way, and we are also aware that what we do not do, as in what the rest of humanity chooses not to do in not acknowledging and not worshiping Him, does not harm Allah (swt) at all.

 

At the end of the day whatever we put in our worship and sacrifice in terms of abstaining from sin, trying to follow the path of good, trying to stay away from the path of wrong, Allah (swt) says that all of this is being witnessed and written down by the angels. Allah (swt) sees all, hears all, and knows everything in His infinite knowledge, and our actions are appreciated because Allah (swt) knows that we are doing it only to please Him. For the believer, the pleasure of Allah (swt) that will be earned and declared upon them on the day of judgment, that ‘I am pleased with you’, that is the greatest reward a believer will receive on that day.

 

May Allah (swt) enable all of us to receive that declaration from Him, that He is pleased with us, that our efforts had been accepted, and that all the sacrifices that we had done during our lives were InshaAllah worth the effort. May Allah (swt) guide, bless, and protect us all. Assalāmu ‘Alaykum wa Raḥmatullāhi wa Barakātuh.

The post IOK Ramadan: Choose Wisely | Keys To The Divine Compass [Ep15] appeared first on MuslimMatters.org.

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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