After starting grad school to become a therapist, I learned that much of what we do as therapists is help people understand and navigate through their emotions. It sparked my curiosity, to see what the Quran has to say about people and emotions, so that very first Ramadan while I was studying in my program, I decided to put post-it flags in my mushaf every time I saw a word describing an emotion in the Quran. I did not realize then that this idea would turn into a 5-year endeavor. 

Here I am, 399 post-its, 2 years of graduate school, and 4 years post-graduation later, and I’m still learning about what the Quran has to say about humans and their emotions. I am still knee-deep in this study, so I have in no way arrived at the end of this journey— I am only just at the beginning. I hope that I approached the subject with humility, and opened my heart to what the Quran has to say, rather than what I want it to. What follows are some of my findings and reflections that I came across while on this journey. 

On Fear and Sadness

The first emotions Allah mentions in His book (7 pages in) are the emotions of fear and sadness (خوف & حزن). Researchers define fear as a high-alert emotion that we experience in response to a perceived threat, whereas sadness is defined as a low-alert emotion experienced in response to perceived loss or suffering. The first mention of fear and sadness appears in Surah Al-Baqarah, where Allah says,

“We said [to the children of Israel], “Descend all of you! Then when guidance comes to you from Me, whoever follows it, there will be no fear for them, nor will they feel sorrow.” [Surah Al-Baqarah: 2;38]

Fear and sadness are also the two emotions mentioned most (fear was the most mentioned, at 113 times, followed by sadness, mentioned 41 times). I found it interesting that they are the very two emotions that are at the root of the two most prevalent mental health diagnoses diagnosed today: depression and anxiety. These are also the ones that I see most often in my therapy room. 

It also made me consider, that Allah knew that the difficulties of this life will naturally bring about sadness and fear within us, and that perhaps He was bringing it to our attention in His book: that when ignored, these human emotions can develop into chronic conditions that keep us from successfully fulfilling our ultimate pursuit in this life: the worship of Allah . It’s also worth noting the number of times that Allah provides reassurance to us right after mentioning either of the two emotions: fear or sadness – a sign of His Mercy that He does not intend for us to be in constant pain in this life. 

On Regret

Emotions {PC: Francisco Gonzalez ) unsplash]

A few years ago, I made a choice that I deeply regretted. It was the kind of regret that keeps you up at night, tossing and turning as your mind goes through an endless replay loop of should-haves and could-haves. That summer, I poured my heart into researching the phenomenon of “regret,” and discovered countless researchers who dedicated their entire lives to studying this emotion. The majority of their findings revealed that up until our mid-twenties, most of our experiences of regret stem from an action that we took, whereas on the other hand, the regrets we experience later in life (after the mid-twenties mark) are related to a lack of action, or “inaction” as Daniel Pink1 calls it. 

So after gathering my findings from the research, I searched through the places in the Qur’an where regret was mentioned to see what Allah has to tell us about regret (ندم). What I found was that regret is only ever mentioned when describing the experience of humans in the afterlife, as they reflect on their time on the earth. Take the ayah in Surah Yunus as an example, where Allah says, 

“And if every wrongdoer were to possess everything in the world, they would surely ransom themselves with it. They will hide ˹their˺ regret when they see the torment. And they will be judged in all fairness, and none will be wronged.” [Surah Yunus: 10;54].

There are also numerous places where Allah mentions the believers experiencing regret in the afterlife, wishing that they could go back in time to do more good. Action and inaction aside, Allah is telling us that no amount of regret ever felt in this Dunya is even worth mentioning, compared to the regret one will feel in the next life when reflecting upon this life (either in wishing that they could have done more good, or wishing that they would have chosen the righteous path). This discovery made me put my own experience of regret into perspective.

On Panic and Dread

 Similarly, the emotion of فزع, or panic and dread, is only ever mentioned in the context of the Day of Judgment. Perhaps it is that Allah is highlighting that whatever panic or dread experienced in this world will seem like nothing in comparison to what we will feel on the Day of Judgement. This observation made me reflect upon my reactions to the unexpected, and my one-too-many moments of panic that I often experience on a regular basis: a misunderstanding that I may have caused; a social situation in which I did not show up at my best; a therapy session that seemingly took a left turn and did not go as expected. It made me wonder, if my one-too-many moments of panic would fall more into perspective if I were to remember this a little more. If my heart would beat a little slower and if my racing thoughts would become a little calmer. 

In Surah An-Naml, Allah says,

“Whoever comes with a good deed will be rewarded with what is better, and they will be secure from the panic of that Day.” [Surah An-Naml: 27;89].

May we be among those who come with enough good that day, and may we be among those who are protected from the experience of panic – a type of security that can only be granted by Allah . May we be able to seek some of that security in this life from Him . 

On the Familial Emotional Journey

One of my grad school professors told our class once, that he doesn’t believe in people –  he believes in families. This became a foundation of our studies: whatever mental illness an individual experiences does not develop in isolation. It is always connected to a complex system of relational and family dysfunction. Families, it turns out, are at the root of most mental health issues we see today. 

When I turned to Allah’s Book, I was curious to see what I would find about families and emotions. I chose to look at Surah Yusuf, as it is the only Surah in the Quran that tells a family’s story in its entirety. Curious thing that the one surah that includes a full family story in the Quran, includes the emotions of fear, sadness, بأس, hopelessness, and اسف. Even though the surah is infused with joyous moments as well (such as the tender moment where Prophet Yusuf tells his father about his dream), I was fascinated to notice that the named emotions were those mentioned above. It’s as if Allah set the tone for us: yes, family is meant to be the birthplace of tranquility and connection, but it inevitably also becomes the birthplace of sorrow, grief, and the lowest of emotions. And both can exist at once. 

On Emotions As a Whole 

Emotions in the Quran [PC: Ashkan Forouzani (unsplash)]

Looking back, I believe I approached my endeavor with as much humility as possible, opening my heart to what I might find in Allah’s Book. Although I hope that I did achieve this humility (and continue to do so), I will admit that I did go into this endeavor with one bias: I had the expectation that I would find His book rich in its discussion of emotions… and I did. 

This was in strong contrast to what we find in the real world today. Despite the outward wokeness of our society, we continue to be an emotionally constipated one. Outwardly, “therapy” and “talking about emotions” are trendy, and it seems that many of us are jumping onto the bandwagon. Yet despite that, we continue to be as disconnected from our emotional experiences as we ever have. (Just think back to how many times you heard an argument end with: “You’re being emotional!”) 

Walking into this, I knew that I wouldn’t find the same constraint in the book of Allah . I knew that the One who created us would not address this fundamental aspect of our humanity. And what I found confirmed my biases. However, even if I hadn’t had the expectations that I did, my findings would have been the same. In the Qur’an, Allah uses 27 different words to describe human emotions, appearing in about 413 places in the Quran. Our Creator has always known that we are emotional beings, but in our ignorance, we denied this very core aspect of our existence.

Allah’s Knowledge and Wisdom are endless. After all, isn’t it He who said that if the oceans were ink for His Knowledge, the ink would run out before His Wisdom does [Surah Kahf: 18;109]?  Even after studying the Qur’an for five consecutive years, thoroughly going through the mushaf word by word in an attempt to understand Allah’s discourse on emotions, I will still stumble upon a new word or a verse that I had missed. Truly, there is something to be said about the vastness of Allah’s Book: one can never be done studying the Qur’an or reaping its benefits. Allah designed His book to be this way, to keep us returning to it, while our own understanding grows over the years.

For me, this is only the beginning. I will be returning to my Post-it flags and my mushaf year after year, hoping to understand something new about my humanity that I didn’t before. As we approach the end of Ramadan, I invite you to do the same too. 

 

Related:

– Emotional Intelligence: A Tool for Change

– Cultivating Mental Well-Being in the Muslim Community [Part I]: Debunking Myths, Steps Toward Seeking Support

 

1    PINK, D. H. (2022). Power of regret: How looking backward moves us forward. Riverhead Books.

The post 5 Years Of Studying Emotions In The Quran: A Therapist’s Findings appeared first on MuslimMatters.org.

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 Juz 16 Juz 17

Juzʾ 18: Seven Qualities of Highly Effective Believers

ʿUmar ibn al-Khaṭṭāb (ra) narrated: “When revelation came to the Messenger of Allah ﷺ, one could hear what sounded like the buzz of bees near his face.

كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا نَزَلَ عَلَيْهِ الْوَحْىُ سُمِعَ عِنْدَ وَجْهِهِ كَدَوِيِّ النَّحْلِ

One day revelation came to him so we waited a moment until it stopped. He faced the qiblah, raised his hands, and said, ‘O Allah! Increase us, do not diminish us. Honor us, do not disgrace us, give us and don’t withhold from us, favor us and don’t choose others over us, make us pleased and be pleased with us.’

فَأُنْزِلَ عَلَيْهِ يَوْمًا فَمَكَثْنَا سَاعَةً فَسُرِّيَ عَنْهُ فَاسْتَقْبَلَ الْقِبْلَةَ وَرَفَعَ يَدَيْهِ وَقَالَ ‏”‏ اللَّهُمَّ زِدْنَا وَلاَ تَنْقُصْنَا وَأَكْرِمْنَا وَلاَ تُهِنَّا وَأَعْطِنَا وَلاَ تَحْرِمْنَا وَآثِرْنَا وَلاَ تُؤْثِرْ عَلَيْنَا وَأَرْضِنَا وَارْضَ عَنَّا ‏”‏ ‏.

He ﷺ then said, ‘Ten verses were revealed to me, whoever abides by them shall enter Paradise (and they are), ‘Successful indeed are the believers…’ until he completed the ten verses (23:1-10).”

ثُمَّ قَالَ صلى الله عليه وسلم ‏”‏ أُنْزِلَ عَلَىَّ عَشْرُ آيَاتٍ مَنْ أَقَامَهُنَّ دَخَلَ الْجَنَّةَ ‏”‏ ‏.‏ ثُمَّ قَرَأَ ‏:‏ ‏(‏ قدْ أَفْلَحَ الْمُؤْمِنُونَ ‏)‏ حَتَّى خَتَمَ عَشْرَ آيَاتٍ ‏.

This is a very beautiful, powerful, profound, and inspiring narration designed to enhance our engagement and connection with the opening passage of this sūrah. The Prophet ﷺ is telling us that if we try our best to nurture and develop these seven qualities within ourselves we are guaranteed Paradise. These verses provide a roadmap that leads directly toward success in this life and salvation in the next.

This isn’t something the Prophet ﷺ simply said or advised us to do. He ﷺ showed us how to do implement the guidance and teachings of these verses practically. Once ʿĀ’isha (ra) was asked about the character of the Prophet ﷺ. She said, “His character was the Quran.” She then recited the first nine verses of this sūrah and said, “That’s how the character of the Messenger of Allah ﷺ was.” That’s a very profound statement from ʿĀ’ishah (ra) describing the character of the Prophet ﷺ. The Prophet ﷺ was a physical manifestation of the teachings and guidance of the Quran.

The sūrah starts with a very powerful and emphatic statement that guarantees happiness and success for the believers.

 

Verse 1

قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ ١

Successful indeed are the believers

 

Allah ﷻ opens the sūrah by emphatically declaring that the believers are successful. This is a very interesting statement both grammatically and in terms of meaning. The word “qad” is a particle used in the Arabic language to give the meaning of emphasis and affirmation. It’s usually translated as indeed, surely, or truly. Allah ﷻ then uses the past tense of the verb “to succeed.” The literal translation of the verse would be “Indeed/surely/truly the believers have succeeded.” Using the past tense to describe an event in the future is a literary device used in the Quran to show certainty. Often, Allah ﷻ will use the past tense to describe future events to show that they will happen without a doubt. Allah ﷻ is telling us that those who believe in Him, His last and final messenger, and the last day will definitely be successful both in this world and the next. This is an absolute guarantee and certainty; there’s no doubt about it whatsoever. The success promised by Allah ﷻ for the believers is both for us as individuals and for us as a community, as an Ummah. It includes all forms of goodness, help, assistance, blessings, victory, honor, dignity, respect, forgiveness, mercy, and grace. Anas (ra) narrated that the Prophet ﷺ said, “When Allah ﷻ created Paradise He said, ‘Speak.’ Paradise said, ‘Truly the believers have prospered (are successful).’”

Who exactly are these believers that have been promised and guaranteed success both in this world and the next? Allah ﷻ describes them to us with seven specific characteristics or qualities. He paints a complete picture of how belief expresses itself and manifests in the actions and speech of an individual. We can refer to these as the seven qualities of highly successful believers.

The post IOK Ramadan: 7 Qualities of Highly Effective Believers | Keys To The Divine Compass [Ep18] appeared first on MuslimMatters.org.

The food charity has been given preferential treatment by Israel and the White House at the expense of more effective aid.

This special video installment of the MuslimMatters Ramadan Qur’an Journal series comes from Ustadha Samia Mubarak. Ustadha Samia shares powerful reflections from Surah al-An’aam, which was revealed to provide comfort and reassurance to RasulAllah during a time of great struggle and grief. “You are not alone” is a message from Allah to RasulAllah , and to all believers who recite the words of Surah al-An’am.

Related:

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

A Ramadan Quran Journal: A MuslimMatters Series – [Juz 22] Manifesting The Prophetic Mission

The post A Ramadan Quran Journal: A MuslimMatters Series – [Juz 7] – You Are Not Alone appeared first on MuslimMatters.org.

Class-action settlement covers people required to take off religious attire by NYPD after Muslim women said their rights were violated

New York City agreed to pay $17.5m to settle a lawsuit by two Muslim women who said the police violated their rights after arresting them, by forcing them to remove their hijabs before being photographed.

The preliminary class action settlement covers men and women required to remove religious attire before being photographed. It was filed on Friday in Manhattan federal court, and requires approval by the US district judge Analisa Torres.

Continue reading...

The president’s words are undercut by his arming of Israel.

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 Juz 16

Juzʾ 17: Good and Bad are Tests from Allah ﷻ

To drive the reality of death into our hearts, in order to etch it into our consciousness, Allah ﷻ says, “Every soul will taste death. And We test you ˹O humanity˺ with good and evil as a trial, then to Us you will ˹all˺ be returned.” Every single soul, every single living being, all of us, will taste death. This is an absolute certainty and the ultimate reality of life. Life can be described as a series of uncertainties; we do not know what is going to happen the next year, month, week, day, minute, or second. As human beings, we really do not know what is going to happen from one moment to the next. I can be healthy, breathing, and alive, and all of a sudden, within a blink of an eye, that life can be taken away from me. We like to think we are in control of our lives and our futures. That is one of the reasons we make all of these various, elaborate, and detailed plans for the future; our families, education, savings, retirement, investments, stocks, crypto-currency, 401k’s, and Roth IRA’s. We have these high hopes, aspirations, and dreams that we plan and prepare for. We can plan and prepare all we want, but we really do not know what is going to happen in the future.

However, there is one thing that every single one of us knows for sure; that we’re going to eventually leave this world. The only real certainty in life is death. There is a set appointed time for our departure and the departure of our loved ones from this world. We may not know when, where, or how we’re going to die, but our death is inevitable. Our death will not come a moment sooner nor a moment later than its appointed time. 

The word choice that Allah ﷻ uses is very interesting. He ﷻ doesn’t just say that we will die, but that we will taste death. For some people, the “taste” of death may be bitter and for others it may be sweet. The way a person who is passing away “tastes” death is very different from the family member who is losing their loved one. The “taste” varies from person to person and circumstance to circumstance. The way a father “tastes” the death of a child is very different from the way a child “tastes” the death of a mother. Every single one of us is going to experience death in our lives; either the death of a loved one and eventually our own. Some of the commentators mention that this is referring to the pain and difficulty experienced at the time of death. As the Prophet ﷺ said, “Indeed death has its difficulties/pangs.” Regardless of who we are, we will all experience a little difficulty at the time of death. For some of us it will be extremely difficult and for others it will be extremely easy. This is the absolute law that governs life. 

Whatever happens to us through this journey of life, both the good and the bad, is a test from Allah ﷻ. “And We test you ˹O humanity˺ with good and evil as a trial.” Allah ﷻ is informing us that the life of this world is a test. Allah ﷻ tests us and tries us with both good and evil; both are a trial. In this world, Allah ﷻ is going to test us and try us in many different ways. As mentioned in Tafsīr Ibn Kathīr Allah ﷻ will test us with hardships and blessings, ease and difficulty, health and sickness, prosperity and poverty, the permissible and the impermissible, obedience and disobedience, guidance and misguidance; all as a trial. 

This is a very unique and important statement. Allah ﷻ is providing us the proper perspective on life; both good and bad are trials. It is easy to understand the concept of a difficulty or hardship being a trial or a test. That is generally what we think about when we think about being tested by Allah ﷻ; we think of something negative. We think of some type of hardship, trial, challenge, adversity, or difficulty. We’ll think about some type of loss; physical, material, or financial. These are obvious tests and trials from Allah ﷻ; specifically a test of our patience and steadfastness. These types of trials demonstrate how much patience, faith, and reliance we have in Allah ﷻ.

In this verse, Allah ﷻ is telling us that the blessings we receive from Him are also a test. Health, wealth, safety, security, food, clothes, shelter, and prosperity are also tests from Allah ﷻ. They’re a test of our gratitude. Allah ﷻ makes it clear that everything in our lives – the good and the bad– is a trial for us. How will we handle the situation that Allah ﷻ has placed us in? Will we be grateful in times of ease and prosperity and will we be patient in times of difficulty and poverty? Oftentimes, this is something that we overlook. That is why ʿUmar (ra) used to say, “We were tested with difficulty so we were patient and we were tested with ease but we didn’t have patience.”

بلينا بالضراء فصبرنا و بلينا بالسراء فلم نصبر.

Syed Quṭb has a very powerful quote regarding this concept. He writes, “To be tested with good things is more difficult than hardship, even though it may appear easier. For the fact is that many people can endure being tested by evil, but few can endure a test with the good. When the test takes the form of sickness and weakness, many are able to endure and withstand the hardship, but when its form is that of good health, strength and ability, then few are those who pass through successfully.

People may be able to withstand poverty and deprivation, maintaining their dignity in such situations, but few are those who succeed in a test with comfort and affluence. For the latter tempts us to satisfy all our desires. Equally there are many who cannot be deterred by torture or physical harm. They are not overawed by such threats and actualities. By contrast, however, only a few can resist the temptations posited by wealth, position, comfort and desire. It is not difficult to tolerate the hardships of struggle and the injuries that one sustains in such a struggle. But it is extremely hard to experience comfort and a carefree life without becoming so keen to maintain it even at the expense of one’s dignity. Indeed such an experience could easily lead to accepting humiliation in order not to lose it.

A test with hardship may arouse within us a keen sense of dignity, encouraging us to resist. Thus, all our powers and faculties are directed at the hardship and enable us to pass through successfully. Affluence, on the other hand, has a calming effect which reduces our awareness of the test. Hence, many fail it. This applies to all human beings, except those that God helps and protects.”

Although we may not realize it, being tested with ease and prosperity is more difficult and challenging than being tested with hardships. That is because ease, comfort, luxury, money, and prosperity oftentimes lead a person to become heedless and careless. It is easy to forget about Allah ﷻ in times of prosperity and to be fooled by one’s material comforts. A person may think that they have achieved all of this prosperity through their own skills and hardwork or that it is a sign that Allah ﷻ is pleased with them. Prosperity is a very real trial and this is a very important perspective that oftentimes is missing. Living a life of ease and prosperity is not necesarilly a sign of Allah’s pleasure. Similarly, a life of difficulty and hardship is not necessarily a sign of Allah’s displeasure. The exact opposite can be true. As the Prophet ﷺ said, 

إِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الْخَيْرَ عَجَّلَ لَهُ الْعُقُوبَةَ فِى الدُّنْيَا وَإِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الشَّرَّأَمْسَكَ عَنْهُ بِذَنْبِهِ حَتَّى يُوَفَّى بِهِ يَوْمَ الْقِيَامَةِ

“If Allah wants good for his servant, He hurries on His punishment in this world, and if He wills ill for a servant, he holds back punishing him for his sin so He can give it to him in full on the Day of Resurrection.”

As believers, Allah ﷻ has made both prosperity and adversity avenues of good for us. The Prophet ﷺ said, “The affair of the believer is amazing, because all of his affairs are good for him. This applies to no one other than a believer. If he experiences what is good and pleasing, he will express his gratitude to God and this is good for him. On the other hand, if he experiences hardship, he will patiently persevere and this is good for him.” Everything a believer experiences in this world is a source of blessing and benefit. The Prophet ﷺ said, “No fatigue, illness, anxiety, sorrow, harm or sadness afflicts any Muslim, even to the extent of a thorn pricking him, without Allah wiping out his sins by it.” It is all about perspective and reframing; having the right understanding of the reality of the life of this world. 

At the end of the verse Allah ﷻ reminds us, “Then to Us you will ˹all˺ be returned.” All of us, every single human being, will go back to Allah ﷻ on the day of resurrection to be questioned, held accountable, and judged. All of us are going to be judged and held accountable for our words and actions. In essence, this statement is both a promise and a warning. It is a promise for those who work hard, struggle, and try to do well on their test. At the same time it is a warning for those people who are careless.

The post IOK Ramadan: Good and Bad are Tests from Allah | Keys To The Divine Compass [Ep17] appeared first on MuslimMatters.org.

Massacres and starvation expected if Israel carries out threat of a major offensive.

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.