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A Ramadan Quran Journal: A MuslimMatters Series – [Juz 1] Reflections On The Opening Chapter

Muslim Matters - 13 March, 2024 - 01:14

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

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Reflections on the Opening Chapter 

by Dawud Omar 

 

In the Name of God—ar-Raḥmān, ar-Raḥīm1

This semester, I was given the opportunity to teach a course on Islamic philosophy. Before teaching the course, I wanted to give my students—some of whom were Muslims, some of whom were people of other faiths or no faith—an idea of what Islam is. The question ‘What is Islam’ is an interesting one, especially since it has been a point of contention in academic circles. For me, I decided one of the best ways to explain Islam was to defer to the Qurʾān. For Muslims, we believe the Qurʾān is the inerrant Word of God and the last and final revelation for all of mankind. Hence, I believe it best encapsulates the essence of Islam, and by extension Islamic philosophy. 

Obviously, the entire Qurʾān would be too great a task for an introduction, and so I decided to simply go over Surah al-Fātiḥah—the opening chapter of the Qurʾān. This is the first chapter of the Qurʾān, and according to many scholars, among the first chapters of the Qurʾān to be revealed. This chapter, although short (it only consists of seven verses), is quite significant since Muslims are required to recite it at least seventeen times a day throughout their daily prayers. According to some scholars, the opening chapter is essentially a summary of the entire Qurʾān which is why it is referred to as the ‘Mother of the Qurʾān.’ Each verse in the opening chapter represents a major theme in the Qurʾān. Hence, this chapter can serve as a great starting point and a powerful exposition to help elucidate the essence of the Qurʾān, or in other words, the Qurʾānic philosophy. 

In this article, I will share some of the reflections covered in my course in hopes that it will inspire us—Muslims and even non-Muslims alike—to further explore the Qurʾān. The Qurʾān is an infinite source of wisdom as God says: “If all the trees on the earth were pens and all the seas, with seven more seas besides [were ink], still the Words of God would not be exhausted. Indeed God is Almighty, All Wise.” Hence, the enormous depth of the Qurʾān demands that we give2 much attention to every verse and contemplate its meaning. This is not something we should read casually, but rather conscientiously. For the Qurʾān demands contemplation. It demands reflection. As God says, “Do they not reflect on the Qurʾān? Or are there locks upon their hearts?”3 What you will read here is simply the result of my poorest attempts to reflect upon the 3 meanings of the Qurʾān, with the crucial disclaimer that I am not an expert and so I defer to the religious scholars. 

Praise Be To God, Lord Of All Worlds, 

This is the opening verse which sets the tone for the rest of the Qurʾān. This verse beautifully encapsulates the Qurʾānic worldview and captures one of its main points. 

The first part of this verse expresses absolute gratitude. This attitude of gratitude depicts the normative state of a Muslim. A Muslim is essentially defined as a person who is grateful. No matter what it is we are going through, our constant state of mind is that we are always grateful to God. Suppose I am having a difficult time at work, struggling with my classes, fighting with my family, or stricken with a terrible illness. The Qurʾānic mindset of gratitude automatically transforms those problems into blessings. It allows me to appreciate the fact that I at least have a job when so many people are unemployed, that I am able to take classes when so many lack the opportunity to do so, and that I still have my family when so many have lost people that they love and that even with my illness, I appreciate how things could have easily been worse. The fact is, no matter what, there are always so many reasons to be grateful. In fact, “If you tried to count God’s blessings, you would never be able to enumerate them.”4

This first part of the verse suggests a very important lesson, which is that gratitude is not based on having abundance. But rather based on recognizing the abundance that God has already given you.

Here the Qurʾān begins by giving us the proper perspective. Even if we are having an especially difficult time finding something to be grateful for, we can at least be grateful that God is Lord of All Worlds. 

To say God is Lord of All Worlds basically means that He is the Master of All Worlds. We could also say that He is the Owner, Maintainer, Caregiver, or Nurturer. This is something to be grateful for since it allows us to let go of things we have no control over. Sometimes we tend to worry about our future or stress over things that are beyond our control. This verse highlights the futility of worrying about those things and reassures us that God is in full control of our affairs. Everything, no matter how big or small or seemingly insignificant, is determined by God. “He has power over all things.”5

To say God is Lord does not mean that He is merely the Lord of a particular elite group, but rather, the Lord of all peoples, nations, communities, and all things in existence. This includes all realities and even all possible worlds. In other words, there does not exist a possible world where God is not the Lord and Master of all things. God is the Lord and Master of even fictitious worlds. This is because nothing can exist, even in imagination, without God the Most Glorified, the Most High. 

To say God is the Master of all implies that we are all His slaves and that we belong to Him. This is the relationship between God and human beings and is one of the most important themes of the entire Qurʾān. However, due to the problematic connotations associated with the notion of slavery, I would describe the relationship to be more like that between a pregnant mother and her child (and to God belongs the best example). When a child is in the womb of its mother it is completely nurtured, maintained, and sustained by the mother. Its entire world exists inside of the mother’s womb. It is weak, helpless, and completely dependent on its mother. This analogy  best describes our dependence on God and how He sustains and provides for us. This point is also supported by the next verse. 

Ar-Raḥmān, Ar-Raḥīm,  Quran journal - surah fatiha

Surah Fatiha (PC: MD Shairaf [unsplash])

Throughout the entire Qurʾān, God conveys to us His many names and attributes. “He is God, other than Whom there is no god, the Sovereign, the Holy, Peace, the Faithful, the Protector, the Mighty, the Compeller, the Proud… He is God, the Creator, the Maker, the Fashioner. He is the Mighty, the Wise.”6 Even in the Judeo-Christian tradition, He is similarly referred to as the Omnipotent, Omniscient, Omnibenevolent, the First, the Last, and so on. These are among the many names and attributes of God. 

However, what’s most peculiar about Ar-Raḥmān, Ar-Raḥīm is that among all of the other names God has, these are the names He chooses to introduce Himself to us. Moreover, God does not only introduce these names but reinforces them with emphasis. If we take the basmalah7 as the first verse of this chapter, we can see that the names are repeated for greater emphasis. Even if we do not take the basmalah as the first verse, we can still see that this verse emphasizes His name simply by isolating them. This verse is exclusively devoted to the expression of these particular names. 

This is all to say that it is worth pondering on what these names mean. For those who may not know, it would be interesting to hear what you would guess. What name or attribute comes to mind when you think about God? For those who already have an idea of the meaning may translate these names to ‘Most Gracious, Most Merciful.’ 

This is understandable since the names are a derivative of the Arabic word for mercy. However, Ar-Raḥmān, Ar-Raḥīm also contains huge elements of love and compassion. You could try to translate the names to mean loving or compassionate, but the names also contain huge elements of mercy that may be devoid of the notion of compassion. This is one of the reasons why, whenever discussing this verse, as opposed to simply translating these names, it may be better to provide an explanation. 

Master Of The Day Of Judgment. 

Given the benevolence of the last verse, the following question may arise: if it is the case that God is Most Merciful, Most Compassionate, so much so that He chose to emphasize those particular names among all others, then why is there so much evil in the world? Why does God allow so much pain and suffering to be inflicted, particularly on those who acknowledge and accept God? 

This is one of the most well-known philosophical questions of all time and is referred to as the problem of evil. Interestingly, this verse can be understood as a direct response to the problem. 

The problem of evil seems to hold two false assumptions that are absent from the Qurʾān. First, it holds that this life is either all that there is or it is of utmost value. Whereas in reality, this life is worth little to nothing. It is insignificant and ultimately ephemeral. The Qurʾān holds that after we die we will be resurrected in the afterlife. The afterlife is eternal, everlasting, and ultimately real. “The worldly life is nothing but an illusionary enjoyment.”8

This raises a very important point about the purpose of life. In the Qurʾān, God says, it is He “who created death and life in order to test which of you is best in deeds.”9 Hence, the purpose of this life is to test us on our moral actions. Interestingly, contrary to how we would usually say ‘life and death,’ God mentions death before life. Some scholars believe this is meant to signify the fact that our real lives begin only after death. God says, “Did you think that We created you without purpose, and that you would not be brought back to Us?”10

The problem of evil also falsely assumes an ultimate reality without absolute justice. However, this assumption is contradicted by this verse. The ultimate reality is the afterlife, and there we will find absolute justice. This verse represents a fundamental aspect of the Qurʾān and the Islamic faith, which is the Day of Judgment. The Day of Judgment represents a period of time, well after death, where all human beings will be resurrected and forced to take responsibility for the things they have done and how they lived their lives. 

God is Master of the Day of Judgment, meaning He will be in full control and will hold everyone accountable. Those who did good, or were victims of oppression, will be compensated. Those who committed injustice, or were themselves the oppressors, will be punished severely. The final destination for those who were good in this life will be eternal Paradise, whereas those who were evil will be the Hellfire. 

The justice of this world is inferior. So many people throughout history have faced injustices. People either face injustice on a small scale (i.e. being victims of abuse) or a large scale (i.e. being victims of genocide). The sad reality about this world is that those who commit injustice can get away with it. However, on the Day of Judgment, no one will be able to escape. “On that Day every person will flee from their own siblings, and [even] their mother and father, and [even] their spouse and children. For then everyone will have enough concern of their own.”11 This Day will be a period of real accountability. This Day will be a period of perfect and absolute justice. 

You (alone) We Worship And You (alone) We Ask For Help. 

After acknowledging the ultimate reality of God, that He is Lord of All Worlds, Most Merciful, and Master of the Day of Resurrection, we turn to Him with utmost humility, in full submission. This is the very essence of Islam. Islam is peace acquired through submission to God alone. 

As mentioned previously, God has absolute control over everything. “You cannot will [to do so] unless God wills.”12 Yet, simultaneously God bestows on us the incredible gift of free will. A Muslim is essentially defined as one who freely chooses to submit his will to God. It is only by submitting our will to God alone that we become truly free. Whether we want to accept it or not, “everyone in the heavens and the earth submits to Him, willingly or unwillingly.”13 It’s inescapable. By submitting our will, we liberate ourselves from all the restraints of this world. There are many things in this world that inescapably preoccupy our thoughts and determine our actions. However, submitting our will to God means putting God at the center. It is to say that our life is not determined by our career, our desire for power, our fear of death, and so on. Rather, it is to say that our life is determined by God alone. It is making God the ultimate end of our desires and our actions. It is to say “surely my prayer, my sacrifice, my life, and my death are all for God, Lord of all Worlds.”14

This form of enslavement is unique and unlike any other form of enslavement. When you enslave yourself to other things you are confined to those things. However, when you enslave yourself to God, you are confined to God—the Master of all Worlds, thus making you unconfined to anything. Unlike all other forms of enslavement which are to the benefit of the master, enslaving ourselves to God is purely to the benefit of ourselves. 

This is the point of human existence. The Quran makes it emphatically clear that our ultimate existential purpose is to worship God. For God says, “I did not create jinn and humans except to worship me.”15 By worshiping God, we are fulfilling our ultimate purpose. 

Notice this verse shifts from describing God to addressing God in the second person, thus departing from the previous verses. This reflects our coming into communication with God. One of the ways Muslims worship God is through the performance of five daily prayers. This allows Muslims to be conscious of God throughout the day. To also connect with God and come close to God. It is one of the greatest forms of worship. 

Beyond our daily prayers, Muslims may also supplicate to God. Supplication to others may be a sign of weakness, but supplication to God is a profound act of worship. In the Qurʾān, God tells Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) When My servants ask you about Me: I am truly near. I respond to one’s prayer when they call upon Me. So let them respond to Me [with obedience] and believe in Me, so that they may be [rightly] guided.”16 This also highlights the unique Master/slave relationship where God (the Master) presents Himself to His slave and attends to the needs of His slaves. 

Guide Us Upon The Straight Path, 

This is one of the most philosophically intriguing verses in the entire chapter. 

Quran - right pathOne way to think about its significance would be to think about what you would wish for if you could only have one wish. Would it be all the money in the world? Well, why wish for money when you could have all the power? Of course, money and power are things that pertain to the pleasures of this life. What about the pleasures of the afterlife? Perhaps the greatest thing we could ask for is Paradise. But then I am reminded of Rabia al-Basri’s poem where she says, “If I adore You out of fear of Hell, burn me in Hell! If I adore you out of desire for Paradise, lock me out of Paradise. But if I adore you for Yourself alone, do not deny to me Your eternal beauty.” Why would anyone want to be that filthy person who found their way into paradise, when they could be pure and worthy of paradise? Hence, perhaps the best wish we could ever wish for is to be good. 

But what makes a person good? We may say something like always doing the right thing. But how can you do the right thing if you do not know what is right? So we may say a good person knows what is good and acts upon it by doing the right thing. This is reasonable and is consistent with the Quran, where God praises “those who believe and do good deeds—they are the best of [all] beings.”17 But how can you know what is good? This leads us to a broader epistemological question: how can you know anything? 

You may say that your reason guides you towards what is good. However, isn’t it true that human reason often leads people to draw various erroneous conclusions? Similarly, one might cite scripture as a source of guidance. Yet, it seems scripture can also be misinterpreted or manipulated to justify corrupt agendas. The scariest thing about being wrong is navigating this world under the assumption that you are right. And yet, the greatest irony is how we acknowledge this, but still believe we are right. Hence, the best thing a person could ever ask for is guidance. 

But hold on a second, I thought Islam was supposed to be the true religion. I thought Muslims were already on the right path. Why would Muslims need to ask God for guidance? This is because, without God, there is no way for us to access truth, let alone remain upon it. “And whoever God leaves astray – for him there is no guide and whoever God guides, none can lead astray.” 18 This verse is the purest expression of epistemic humility, recognizing and admitting our complete dependence on God’s guidance. Whether we realize it or not, we are susceptible to all sorts of cognitive biases and logical fallacies. God’s guidance is our only means of attaining true knowledge, discerning information accurately, or acting appropriately. Even one of the greatest philosophers in the West recognized “[t]he truth is… that God only is wise; and by his answer, he intends to show that the wisdom of men is worth little or nothing.” 

The Path Of Those You Have Blessed, 

This verse helps to introduce one of the most fundamental aspects of the Islamic faith and a major recurring theme in the Qurʾān: Prophethood. 

The Quran teaches us that God did not leave people to try and figure things out for themselves without any assistance. God says, “And We would never punish [a people] until We have sent a Messenger.”19 In the Qurʾān, God mentions how He has sent down guidance in the form of divine scriptures, with messengers to explain and clarify the message. 

The Prophets and Messengers in Islam serve as the leading examples of how to properly worship God. They serve as moral exemplars and are mentioned explicitly in the Qurʾān: “And We blessed him [i.e. Abraham] Isaac and Jacob. We guided them all as We previously guided Noah and those among his descendants: David, Solomon, Job, Joseph, Moses, and Aaron. This is how We reward the doers of good. Likewise, [We guided] Zachariah, John, Jesus, and Elias, who were all of the righteous. [We also guided] Ishmael, Elisha, Jonah, and Lot. We favored each one of them over other people, and also some of their forefathers, their descendants, and their brothers. We chose them and guided them to the Straight Path.”20 All Prophets and Messengers in Islam are recognized as being among the most righteous people to ever walk the earth. 

The most righteous of all is Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). He is considered “the Messenger of God and the seal [i.e. last] of the prophets.”21 He is the best example for all human beings to emulate and as God says “of a great moral character.”22 When his wife, Aisha raḍyAllāhu 'anha (may Allāh be pleased with her), was asked about his character she said he was the Qurʾān. In other words, he was the best embodiment of the Qurʾān. Thus, any Muslim who seeks God and loves to be closer to Him will follow Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). This is not simply a recommendation but a requirement: “O you who believe, obey God and obey the Messenger, and those in authority among you. And if you disagree over anything, refer it to God and the Messenger, if you should believe in God and the Last Day. That is the best and fairest resolution.”23

One final thing to note about those whom God has blessed. This group includes many of whom are mentioned in the Qurʾān and many of whom are not. God tells us, “We already sent Messengers before you. We have told you the stories of some of them, while others We have not.” This is one of the great mysteries of our religion. Although we may not know definitively who these Prophets and messengers were, we can find examples of figures in history who stood out in their communities by calling for monotheism. God says “We surely sent a messenger to every community, saying, ‘Worship God and avoid false gods.’” This is significant as it illustrates the mercy and universality of the Islamic message. 

Not Of Those Who Incur Wrath, Nor Of Those Who Are Astray. 

This verse is incredibly powerful and perhaps the most unsettling. It is a verse of condemnation and rejection. Contrary to some popular versions of religious pluralism which holds that all paths 

are equally valid, this verse directs us to the fact that there are possible wrong paths. Interestingly, this verse combined with the previous verse suggests that there are more wrong paths than there are right paths. 

The Qurʾān warns us about falling into two broad groups: those who incur wrath and those who are astray. According to some scholars, an example of the former is found in the Jews and an example of the latter is found in the Christians. This is consistent with the entire Qurʾān since it addresses the People of the Book (Christians and Jews) and clarifies where they deviated from the Straight Path. The main contention against the Jews is that although they possessed knowledge of the truth, they failed to act appropriately. The main contention against the Christians is that they excelled in sincere actions but lacked knowledge. Hence, these two paths may represent two extremes: knowledge devoid of action and action devoid of knowledge. 

These two paths may also represent two spiritual diseases that hinder a person from accepting God: arrogance and ignorance. Some examples, in the Qurʾān, of those who were arrogant include Satan (the Devil) and the Pharaoh. Their arrogance blinded them from accepting the truth, even though they knew it, and ultimately led them to reject God. Some examples of ignorance include those who speak about God without knowledge. Some scholars say this is among the greatest sins since it may lead a person to commit a lie about God. This not only allows a person to deviate from the Straight Path, but it allows him to misguide others. What is most unsettling about this verse is that it is unspecified, and unlike the prior verse which referred to people in the past tense, this refers to people in the present tense. Hence, this verse warns us that any one of us could be at risk of becoming among those who deviate. May God protect us. 

The last point to understand about Islam, which is articulated in the Qurʾān and beautifully illustrated in the structure of this entire chapter, is that Islam is a religion of balance. Some philosophers hold that virtue is the middle between two extremes. Islam is that middle path. It is the right balance between knowledge and action, the heart and the mind, the body and the soul, strength and kindness, faith and skepticism, fear and hope, concern with this life, and concern with the afterlife. This balance is demonstrated through the chapter’s composition itself. It begins by providing knowledge about God and then ends with us taking action. Although knowledge comes before action, action is followed up immediately. 

In the end, I hope this reflection was in some way beneficial. For more information, I have provided a few references below. These were all sources that I used for this reflection. I pray that God allows us to reap the benefits of this Ramadan. I pray that God allows us to build a deeper relationship with the Quran. I also pray that God increases us in taqwā (reverence) and imān (i.e. faith). Anything good that was mentioned here is from God, and anything bad or incorrect is due to my shortcomings and the Devil. 

 

References: 

 – Abdel Haleem, M. A. S., trans. The Qurʾan: A New Translation. Oxford University Press, 2008. Baghawi, Tabari, The Spiritual Cure. Al-Hidaayah Publishing, 2006. 

 – Gülen, M. Fethullah, The Opening Al-Fatiha: Commentary on The First Chapter of the Qur’an. Tughra Books, 1997. 

 – Khan, Nouman Ali, Randhawa, Sharif, Divine Speech: Exploring the Quran as Literature. Bayyinah Publications, 2016. 

 – Khattab, Mustafa, trans. The Clear Qurʾan: A Thematic English Translation of the Message of the Final Revelation. Book of Signs Foundation, Lombard, IL, 2016. 

 – Nasr, Seyyed Hossein, Caner Dagli, Maria Massi Dakake, Joseph E.B. Lumbard, and Mohammed Rustom, eds. The Study Quran: A New Translation and Commentary. HaperOne, 2017. 

 – Nefeily, Salah Ed-Din A., Highlights on The Meaning of Al-Fatiha: the Opening Chapter of the Muslim’ Glorious Book, Al-Qur’an. Dar An-Nashr Liljami’at, Egypt, 2005. 

 – Qutb, Sayyid. translated by Adil Salahi and A. Shamis. In the Shade of the Qur’an: Fi Zilal al Qur’an. Islamic Foundation, 2015. 

 – Razi, Fakir al-Din, translated by Sohaib Saeed, The Great Exegesis: Al-Tafsir al-Kabir: The Fatiha. The Royal Aal al-Bayt Institute for Islamic Thought & The Islamic Texts Society, 2018. 

 – Saheeh International, trans. The Qur’an: English Meanings. Al-Muntada Al-Islami, 2004. 

 – Suleiman, Omar and Kamdar, Ismail. Qur’an 30 for 30: Thematic Tafsir: Based on Seasons 1-4. Yaqeen Institute for Islamic Research, 2024.

 

Related:

Conversing with Allah: Reflecting On Surah al-Fatihah For Khushoo In Salah

Structural Cohesion In The Quran [A Series]: Surah Al Fatihah

 

 

1    
This statement is referred to as the Basmala. Scholars differ as to whether the Basmala is the first verse of Surah al-Fātiḥah. However, because I want to keep my discussion brief, I have decided not to include it in my reflections. I mention it here since it is part of Islamic etiquettes to always begin our actions by mentioning the Name of God.2    Qurʾān 31:27 3    Qurʾān 47:24 4    Qurʾān 16:18 5     Qurʾān 67:1 6    Qurʾān 59:24 7    In the Name of God—ar-Raḥmān, ar-Raḥīm 8    Qurʾān 3:1859    Qurʾān 67:210    Qurʾān 23:115 11    Qurʾān 34:34-37 12    Qurʾān 76:30 13    Qurʾān 3:83 14    Qurʾān 6:16215    Qurʾān 51:5616    Qurʾān 2:18617    Qurʾān 98:7 18    Qurʾān 39:36-37 19    Qurʾān 17:15 20    Qurʾān 6:84-87 21    Qurʾān 33:4022    Qurʾān 68:423     Qurʾān 4:59

The post A Ramadan Quran Journal: A MuslimMatters Series – [Juz 1] Reflections On The Opening Chapter appeared first on MuslimMatters.org.

Archbishops of Canterbury and York warn against new extremism definition

The Guardian World news: Islam - 12 March, 2024 - 23:47

Clerics say Michael Gove’s anti-extremism strategy risks targeting Muslims and may threaten freedom of speech and peaceful protest

The archbishops of Canterbury and York have joined the growing list of critics of the government’s new extremism definition, which they have warned risks “disproportionately targeting Muslim communities” and “driving us apart”.

Michael Gove will present his new counter-extremism strategy on Thursday, which he says will target organisations that undermine British democracy.

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IOK Ramadan: Asking for Guidance | Keys to the Divine Compass [Ep1]

Muslim Matters - 12 March, 2024 - 16:10

 

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.

Juzʾ 1 Contains: Sūrah al-Fātiḥah – Sūrah al-Baqarah (#1-2)

Sūrah Al-Fātiḥah (1)

ٱهۡدِنَا ٱلصِّرَ ٰ⁠طَ ٱلۡمُسۡتَقِیمَ

صِرَ ٰ⁠طَ ٱلَّذِینَ أَنۡعَمۡتَ عَلَیۡهِمۡ

غَیۡرِ ٱلۡمَغۡضُوبِ عَلَیۡهِمۡ وَلَا ٱلضَّاۤلِّینَ

Guide us to, on, through, and until the very end of the straight correct path: the path of those You have favored and blessed, not the path of the ones who are the receipts of anger nor the ones lost.

Our Lord and Master, Allāh ﷻ teaches us this duʿāʾ. In this Divine Compass, He ﷻ taught us exactly what to ask or and how to ask for it. He ﷻ taught us the importance of guidance by telling us to ask for it.

Guidance is crucial. It is how we navigate through life and new places. If I visit a new country, I need a tour guide to benefit from the new country. I need someone to make recommendations: best spots to visit, best spots to eat, places to avoid, prices to avoid. That will allow me to survive, but also to be successful. Guidance from Allāh is exactly that. It allows us to survive this life, navigate this life, find purpose and reason in this life. And it allows us to be successful in this life as we work for the Hereafter.

Next is the beautiful wording. Allāh teaches us to say, “ٱهۡدِنَا ٱلصِّرَ ٰ⁠طَ ٱلۡمُسۡتَقِیمَ” – if we translate that in the most literal sense without connotation, that would mean, “guide us the straight path” since there is no preposition (to, towards). What that means in Arabic, is essentially, full service guidance. We ask Allāh ﷻ to:

  1. Tell us where the path is
  2. Where it leads us to
  3. How do we get to the path
  4. Describe the path for us
  5. Tell us about the ups and downs of the path, obstacles, challenges
  6. What we need on the path
  7. Help us get to the path
  8. Help us traverse the path
  9. Help us reach the final destination
  10. Continuously keep us on the path
  11. Save us from accidentally (or purposely) getting lost or veering off the path
  12. And everything else that is needed for me to go from where I am right now until the very end (which is His Pleasure and Jannah)

Then He ﷻ tells us about the path. It is “ٱلصِّرَ ٰ⁠طَ ٱلۡمُسۡتَقِیمَ – the straight correct path”. Between point a and point b, a straight line is the fastest, shortest, and simplest route. No curves, no crookedness, no bends, no turns. It’s a straight shot. It is the optimal route. The Divine Compass already chose the best path for us. The path is nothing other than Islam, The Truth, The Religion taught by the Prophet Muḥammad ﷺ.

But not only that, Allāh ﷻ teaches us that we are believers together. That is why we asked, “guide US” and not just “guide ME”. That is further exemplified by us ask specifying that we want to be on the same exact path of those who came before, and were blessed by Allāh ﷻ. We say, “صِرَ ٰ⁠طَ ٱلَّذِینَ أَنۡعَمۡتَ عَلَیۡهِمۡ – the path of those whom You have blessed” because we want to be in the same camp, the same group as those whom we know lived and died on the truth: the prophets, their followers, the martyrs, and the righteous (see Sūrah Al-Nisāʾ #69). They have already traversed this life with guidance and were successful. They are our role models. They did two things: (a) accepted the guidance, and (b) lived according to the guidance. When they were handed a divine compass, they recognized that it was from the divine, and followed it.

There are two other types of people who failed to do one or both of those two things; we do not want to follow their path. First, the recipients of anger “ٱلۡمَغۡضُوبِ عَلَیۡهِمۡ”. They accepted the truth, they had the divine compass, but they chose to ignore it. That is why The Giver of guidance (Allāh ﷻ) is angry with them. Second, those who are lost “ٱلضَّاۤلِّینَ”. They never accepted the truth, they never chose to acknowledge guidance, and they ignored the compass given to them. Since they never had the first step of accepting guidance, they obviously never followed it. So they are lost, roaming aimlessly without a compass. Allāh knows who are the best and who are the worst. And He ﷻ taught us, from His Infinite Knowledge and Wisdom, to ask to not be on the same path as these two groups, but rather to be on the path of the successful ones whom Allāh ﷻ has blessed.

May Allāh answer this prayer of ours that we make abundantly every day. Never let Sūrah Al-Fātiḥah become mundane.

The post IOK Ramadan: Asking for Guidance | Keys to the Divine Compass [Ep1] appeared first on MuslimMatters.org.

Self-Evaluation In Light Of Faith: Overcoming Obstacles To Accountability And Planning

Muslim Matters - 12 March, 2024 - 04:10

Every year, as we approach the end or the beginning of a new year, individuals reflect on the past and set resolutions for the future. In this article, I will explain the concepts of accountability from an Islamic perspective.

In the corporate world, companies conduct employee performance evaluations, providing feedback on the previous year’s performance and setting goals for improvement in the next. Employees have the opportunity to rectify mistakes and enhance their performance.

As Muslims and people of faith, our performance and goals should be connected to our belief in Allah subḥānahu wa ta'āla (glorified and exalted be He) and the afterlife. Our belief asserts that we will be held accountable based on our actions in this worldly life (dunya). The difference lies in the specificity of indicators for self-evaluation in this life, grounded in our belief in One God, Allah subḥānahu wa ta'āla (glorified and exalted be He), our Creator, and the Creator of the Heavens and the Earth. Our self-evaluation and planning are based on two beliefs.

First, our resurrection after death is inevitable. Allah subḥānahu wa ta'āla (glorified and exalted be He), in the Quran, emphasizes the inevitability of our return to Him, where our deeds will be weighed and accounted for:

“Indeed, to Us is their return. Then upon Us is their account.” [Surah Al-Ghashiyah: 85; 25-26]

On that Day, we will be presented with our individual books of records, and we will be held accountable based on our actions. As Allah subḥānahu wa ta'āla (glorified and exalted be He) said in the Quran,

“Read your book of records. You are a sufficient auditor for yourself this Day.” [Surah Al-Isra: 17; 14]

Second, there is no second chance to come back to this world to make up for mistakes. At that time, there is no next year, no chance of going back and saying, “Please give me another chance.” Allah subḥānahu wa ta'āla (glorified and exalted be He) described and told us what some people are going to say:

“[For such is the state of the disbelievers], until, when death comes to one of them, he says, “My Lord, send me back,”

“That I might do righteousness in that which I left behind.” No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected.” [Surah al-Muminun: 23; 99-100]

“And, [O Muhammad], warn the people of a Day when the punishment will come to them and those who did wrong will say, “Our Lord, delay us for a short term; we will answer Your call and follow the messengers.” [But it will be said], “Had you not sworn, before, that for you there would be no cessation?” [Surah Ibrahim: 14;44]

Self-accountability accountability

PC: Iulia Mihailov (unsplash)

That’s why it is essential for us to engage in profound self-evaluation from the lens of our faith. Self-evaluation and accountability remind us to focus on our goals and use our time meaningfully.

Following the principle of self-accountability, Omar ibn Alkhattaab raḍyAllāhu 'anhu (may Allāh be pleased with him), the companion of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), advised us:

“Hold yourself accountable before you are held accountable and weigh your deeds before they are weighed for you.” [Muḥāsabat al-Nafs 2]

The point here, since there will be no other chance, then it behooves us to hold ourselves accountable before it is too late. In companies, they do an ‘internal audit’ before they get surprised by an external audit. It is crucial for us to engage in profound self-evaluation in this world before facing the hereafter audit. Look back to your life and say if I die tomorrow, am I ready to meet Allah subḥānahu wa ta'āla (glorified and exalted be He)?

We need to always remember that day. Allah subḥānahu wa ta'āla (glorified and exalted be He) in the Quran described to us one of the scenes of the Day of Judgment:

“And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, ‘Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?’ And they will find what they did present [before them]. And your Lord does injustice to no one.” [Surah Al-Kahf: 18;49]

What Prevents Us from Holding Ourselves Accountable?

In contemporary society, there is an inclination to avoid accountability. This is reflected in three prevalent mentalities: the Ego & Pride mentality, the Right & Entitlement mentality, and the Victim mentality. It is very hard for people with these kinds of mentality to say “Oh our Lord, we wronged ourselves. Please forgive us.”  Let’s examine those three mentalities.

  • The Ego & Pride mentality:

The Ego & Pride mentality is marked by individuals who never admit to being wrong, and avoid taking responsibility for their actions. They place themselves above others, resist repentance (tawba), and refuse to turn back to Allah subḥānahu wa ta'āla (glorified and exalted be He). This attitude is a major obstacle to accepting the truth, as seen in the rejection of guidance from messengers of Allah subḥānahu wa ta'āla (glorified and exalted be He). The Quranic examples of Pharaoh and his supporters illustrate the consequences of such arrogance.

And he and his hosts were arrogant in the land, without right, and they thought that they would never return to Us.” [Surah Al-Qasas: 28;39]

Similar to them are the people of ‘Aad:

“As for ‘Aad, they were arrogant upon the earth without right and said, “Who is greater than us in strength?” Did they not consider that Allah who created them is greater than them in strength? But they were rejecting Our signs.” [Surah Fussilat: 41;15]

People with ego and pride find it challenging to acknowledge their mistakes and be accountable. Islam emphasizes humility to enable self-reflection, acknowledgment of errors, and sincere repentance. The contrast between humility and the Ego & Pride mentality underscores the importance of adopting a humble approach in Islam.

  • The Right & Entitlement mentality: 
accountability

PC: Orkun Azap (unsplash)

The mentality of Right & Entitlement places a strong emphasis on personal rights, often without giving due consideration to corresponding responsibilities. This mindset tends to foster a sense of entitlement, concentrating on individual rights while neglecting the importance of balancing them with responsibilities. In this article, I’m giving more focus on this mentality since it is something that is prevailing.

Individuals subscribing to this mentality often articulate phrases such as “I deserve it,” embodying what is commonly referred to as the “you owe me” attitude. These individuals tend to believe they are entitled to preferential treatment, placing a strong emphasis on their rights without giving due consideration to their corresponding responsibilities.

An illustrative example of this focus on rights without due regard for responsibilities can be seen in inquiries addressed to Imams like: “What are my rights as a husband?” or “What are my rights as a wife?” It reflects a perspective that centers predominantly on personal entitlements, often overlooking the reciprocal responsibilities inherent in relationships.

Life, however, is a delicate balance between rights and responsibilities, not a unilateral emphasis on rights alone. Consider the Children-Parents relationship as an instance. In educational settings, discussions around the relationship between children and their parents predominantly revolve around the rights of the child, overshadowing the crucial aspect of their responsibilities towards their parents. This skewed perspective, where the emphasis is solely on knowing one’s rights, can lead to fragmented family dynamics. It’s essential to recognize that a harmonious existence necessitates a holistic understanding of both rights and responsibilities, fostering a more balanced and mutually beneficial societal framework.

The Prophetic Approach

In our religion, there is this mix and balance between rights and responsibilities with much focus on responsibilities than rights. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) used to address both rights and responsibilities, providing a comprehensive framework for societal harmony. 

For instance, when addressing wealthy Muslims, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) focused on their obligation towards the less privileged, emphasizing the virtue of spending for the sake of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). He reminded believers that true faith entails not sleeping with a full stomach while being aware that a neighbor is hungry. 

On the contrary, when addressing the poor Muslims, the Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) emphasis was on self-reliance and dignity. He advised against excessive asking and begging, highlighting the principle that “the upper hand is better than the lower hand.1” This analogy symbolizes the virtue of giving over receiving, without inciting the impoverished to resort to revolutionary actions against the wealthy. In another instance, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) encouraged self-sufficiency by stating that

“If one of you were to carry a bundle of firewood on his back, that would be better for him than begging a person who may or may not give him anything.”2

This exemplified the dignity in self-earned sustenance over dependency on others.

When addressing employers and business owners, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) highlighted the importance of timely wage payments, stressing,

“Give the worker his wages before his sweat dries.”3“

This served as a reminder of the rights of laborers, emphasizing fair and timely compensation for their efforts.

In addressing workers, the focus shifted to the responsibility of performing tasks with excellence. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) encouraged the idea that perfection in one’s work is an expression of gratitude to Allah subḥānahu wa ta'āla (glorified and exalted be He). He said: “Allah loves that if one does a job he perfects it.” [Tabarani]

In a contemporary context, where discussions often center around individual rights, the Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) teachings remind us of the importance of balance. The Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) guidance calls for a harmonious consideration of responsibilities alongside rights. When addressing parents, the reminder is of their responsibilities toward their children. When addressing children, the focus is on kindness towards parents, highlighting that the fulfillment of responsibilities is intertwined with a virtuous and cohesive society.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) emphasized the responsibility of those in positions of authority. He outlined that individuals, whether leaders, family heads, or even servants, are guardians and responsible for those under their care. This encompassing concept reinforces the collective duty to ensure the well-being and fair treatment of all members within a community. He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“Every one of you is a guardian and is responsible for what is under him. The leader of people is a guardian and is responsible for his people. A man is the guardian of his family, and he is responsible for them. A woman is the guardian of her husband’s home and she is responsible for them. The servant is a guardian of the property of his master, and he is responsible for it. Every one of you is a guardian and is responsible for his subjects.”4

This universal guidance underscores the collective responsibility of individuals in various roles, fostering a sense of duty and accountability within the community.

  • The Victim Mentality

A prevalent mindset that hinders individuals from taking responsibility is what I call the ‘Victim Mentality.’ This mentality involves shifting blame away from oneself and attributing all problems to external factors. Individuals with this mindset often engage in conspiracy theories and make excuses for their actions, fostering a belief that they are victims.

People with a victim mentality tend to evade accountability by blaming others for their shortcomings. For example, in the case of academic underachievement, they blame it on the teacher. In case of sinning, they attribute it to the influence of Satan (Shaitan.) This mindset perpetuates a sense of entitlement, where individuals believe they are exempt from responsibility. “None of my problems are my fault. I am a victim.” 

In the context of the hereafter, there are instances of individuals attempting to shift blame to Shaitan. However, Allah subḥānahu wa ta'āla (glorified and exalted be He), in the Quran, makes it clear that personal responsibility cannot be evaded by blaming external influences. Even Shaitan responds by disowning their actions and emphasizes that individuals have free will. The Quranic verse underscores that excuses and shifting blame onto others will not be accepted. The Shaitan will answer them and say:

“And Satan will say when the matter has been concluded, “Indeed, Allah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with Allah ] before. Indeed, for the wrongdoers is a painful punishment.” [Surah Ibrahim:14;22]

Furthermore, some individuals shift blame onto leaders and elders, claiming they merely followed the guidance provided to them. The Quran presents a scenario, where those who were followed will disown their followers on the Day of Judgment.

“On the Day their faces are ˹constantly˺ flipped in the Fire, they will cry, “Oh! If only we had obeyed Allah and obeyed the Messenger! And they will say, “Our Lord! We obeyed our leaders and elite, but they led us astray from the ˹Right˺ Way.” [Surah al-Ahzab: 33;66-68]

“When those who were followed will disown their followers—when they face the torment—and the bonds that united them will be cut off.” [Surah al-Baqarah: 2;166]

This serves as a stark reminder that blindly following others without personal accountability is not a valid excuse.

Overall Islamic Perspective

Contrary to the above mentalities, Islam encourages humbleness, self-awareness, and accountability. The Quran emphasizes that individuals have insight into their own actions and will serve as witnesses against themselves, even if they present excuses.

“Rather, man knows himself very well. Or he will be a witness against himself, even if he presents excuses.” [Surah al-Qiyamah: 75;14-15]

This underscores the innate knowledge every person possesses about their choices and actions.

The teachings of Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) further emphasize the importance of self-awareness and proactive efforts for the afterlife.

“The smart one is he who accounts for himself and works for what comes after death, while the incapable one follows his desires and merely hopes for Allah’s forgiveness.”

The hadith highlights the wisdom in accounting for oneself and striving for a meaningful existence beyond this life. In contrast, those who follow their desires and rely solely on Allah’s subḥānahu wa ta'āla (glorified and exalted be He) forgiveness without personal effort are deemed incapable.

Let us conduct a sincere internal audit, recognizing our faults, seeking forgiveness, and acting responsibly. Reflecting on self-accountability, as emphasized in the Quran, will guide our efforts toward self-improvement.

May Allah subḥānahu wa ta'āla (glorified and exalted be He) grant us the wisdom to recognize our faults, seek forgiveness, and act with responsibility in all aspects of our lives. Ameen.

 

Related:

On Social Justice and being “Prophetic”

Understanding Zuhd : Islamic Self-Discipline

1    https://sunnah.com/nasai:25332    https://sunnah.com/nasai:25843    https://sunnah.com/ibnmajah:24434    https://sunnah.com/muslim:1829a

The post Self-Evaluation In Light Of Faith: Overcoming Obstacles To Accountability And Planning appeared first on MuslimMatters.org.

India enacts citizenship law criticised as ‘discriminatory’ to Muslims

The Guardian World news: Islam - 11 March, 2024 - 17:34

Controversial rules grant Indian nationality to refugees who are Hindu, Christian, Parsi, Jain or Buddhist, but not Muslim

India’s interior ministry has said it was enacting a citizenship law that critics say discriminates against Muslims, just weeks before the world’s most populous country heads into a general election.

While the law was passed in December 2019, its implementation was delayed after widespread protests and deadly violence erupted in which more than 100 people were reported to have been killed.

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In Light Of A Suffering Ummah Can/Should We Make Ramadan Special In Our Homes?

Muslim Matters - 11 March, 2024 - 16:10

Many Muslims living privileged lives in the West use Ramadan as an opportunity to reinforce their children’s Islamic identity. We think we should do this by creating a holiday experience that rivals the non-Muslim holidays our children are constantly bombarded with. But many of us are looking at the genocide in Gaza and wondering, what should Ramadan and Eid look like for my family in light of the suffering of thousands of Palestinian children trying to survive

Some of us are torn when it comes to observing Ramadan with the joy and vivacity of years past. We might feel guilty about what we can give our children while other parents watch their kids starve to death. We might feel incapable of being happy thinking about how much suffering others are enduring. Additionally, some of us may be thinking of how we can center the Palestinian struggle for justice into our observation of Ramadan in a family-friendly way. There are many approaches to Ramadan this year you can take as a family, whether it’s cutting back the extravagance or refocusing attention on Palestine–but now more than ever is the perfect time to remind ourselves that Ramadan is not meant to be a time of joy and excitement. Its true purpose is to build taqwa through increased devotion to Allah subḥānahu wa ta'āla (glorified and exalted be He)

The Pitfalls of Modeling Ramadan after Christmas and Other Secular Holidays

Living in the West, many of us take the examples of non-Muslim holiday celebrations as the gold standard of what celebrating a holiday should look like. This year in particular provides us all with an opportunity for critical reflection on the materialism and frivolity our cultures inspire. 

Many American holiday celebrations are devoid of true meaning. Most Americans today celebrate religious holidays like Christmas and Easter in secular ways without honoring their religious and moral underpinnings. Thus, many holidays in the West turn into themed parties that drive non-essential spending in the economy. Since the early 2000s, holiday spending has increased every single year in America! Many of us have probably noticed how extravagantly Americans celebrate anything in the last 20 years. Whether it’s Halloween decorations in a neighborhood, elaborate dessert tables at weddings, matching pajama sets for entire families, or simply the increased number of parties during pregnancies (gender reveal party, baby sprinkles)…we are getting more and more extra as the years pass. If we set aside religious holidays and consider celebrations like Halloween, Valentine’s Day, and Independence Day, the materialistic hullabaloo is even clearer. 

Now imagine the pressure these cultural norms put on Muslim parents when it comes to Ramadan and Eid! I agree that it is imperative to have our children in the West be excited about their religious identities and want to engage in important religious observations. It is vital to create fun moments and fond memories of Ramadan and Eid so that they have deep emotional connections to their faith which helps buoy their beliefs and self-confidence while living in increasingly diverse societies. That said, we are fighting the wrong battle if all we want to do is recreate the Christmas and Halloween fun with an Islamic spin. Our observations of Ramadan and Eid must fall within Islamic boundaries without compromising our religion’s core principles in favor of adopting mainstream materialistic trends. This is exactly why so many of us feel so confused and conflicted when it comes to celebrating Ramadan and Eid with the swag of years past.   

Going Back to the Roots of Ramadan

We must remind ourselves what Ramadan is truly supposed to be about increasing our taqwa through increased worship and devotion to Allah subḥānahu wa ta'āla (glorified and exalted be He).

“O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous -“ [Surah Al-Baqarah: 2;183]

Whatever ways we decide to make Ramadan feel special for our families, the goal of Ramadan should guide all efforts. The hardest things for us to figure out are what aligns with the goal of Ramadan and how we create age-appropriate avenues to allow everyone to grow spiritually. 

PC: Sylwia Bartyzel (unsplash)

How we observe Ramadan has changed so much culturally as American Muslims that people from other faiths believe that Ramadan is a holiday as much as Eid is. This is something we have to consider critically. I remember when Ramadan was not considered a month-long celebration to my immigrant parents and our immigrant-dominated masjids. All they wanted to do was make sure the house and masjid were super clean and organized before the holy month started. If we saw balloons or banners in our homes or at the masjid, it was only at Eid and never on the first day of Ramadan. Although I think we can strive for a little less austerity, I think the case for simplification and restraint is strong.

As I mentioned in a previous article from 2019, “To Decorate or Not to Decorate–Is that the Ramadan Question?,” having a goal-oriented approach to making Ramadan feel special for our families can be an act of worship if approached with adequate mindfulness.

“The crux of this issue is simple to me: if we are treating decorating for Ramadan as a voluntary act of worship, what are the conditions that should be met for God to accept this deed? Basic religious principles such as prioritizing obligatory acts of worship over voluntary or simply permissible ones, not violating anyone’s rights or hurting others, etc. should be part of the considerations, as well as practical logistical issues.”

Recommendations for Honoring the Spirit of Ramadan 

Here are some recommendations for festive touches that I believe are in line with the goals of Ramadan. They can all be accomplished without much expense or investment of time/energy:

  • Anything that teaches or ritualizes the Sunnah, like learning/displaying daily duas
    • Try out this simple Fasting Dua Lantern that features a dua you can make at iftar time
    • Buy/print out common duas and post them around the home, like dua for going to the restroom, leaving the home, etc.
  • Anything that makes engaging in acts of worship easier or more appealing
    • Setting up a Quran reading nook with your favorite mushaf on display (without buying a $500 egg chair for HGTV vibes)
    • Creating a small musallah in your home or making a modest upgrade to your existing space, like incorporating a new prayer rug storage solution or adding an essential oil diffuser
  • Simple decor that makes the home environment feel more special to welcome the blessings of Ramadan
    • String lights you can use every year
    • A Ramadan banner or sign

There are also activities with an Islamic lesson or good deed at the foundation that you can do with your children. Depending on the age of your children, you may find these activities useful (find details here!):

  • Good deed collection jar
  • Daily charity birdhouse
  • Moon phase garland
What to Avoid this Year

So what should we cut back on, not only this Ramadan but perhaps in the future as well? What have we gone overboard with in our celebrations of Ramadan after being inspired by the worldly cultures we live in? 

I think it boils down to splurging on things that don’t bring any true value to our observation of Ramadan and spending too much time or energy on them. Things that come to mind are elaborate designscapes inside or outside of the home, including miniature masjids, backdrops, or lawn decorations. When it comes to looking at what we have already amassed for Ramadan and Eid, we should look at our items and feel content, rather than wanting to add more items to our collections. Stockpiling increasingly amazing items is a disease of materialism that we need to actively fight, even if we have good intentions! We may be supporting Muslim business owners and artists, giving dawah, or instilling the love of Islam in our children, but can we do so with moderation?

Additionally, overly indulgent gift baskets or iftar parties are out this Ramadan. Because wealth is relative, I can only suggest cutting down non-essential spending to half or less compared to previous years’ budgets. This includes how much money we spend on decorations, gifts, and food. Not only that, iftar and Eid parties must be paired back–from decor to goody bags to the amount of food served. Ramadan shows us how little we actually need and how much we should be grateful for everything we have. We must actively fight against the trend of bigger and better every year in our highly materialistic cultures. 

Ways to Focus on Palestine this Ramadan

Now we come to the other concern: how do we welcome Ramadan for our families in light of the horrific suffering in Palestine? 

The first recommendation is to take the money you would have spent on non-essential items this Ramadan (remember, the goal is to spend less than half compared to previous years) and put that all towards aid to the victims of Israeli (and US-backed) violence. With this strategy, you are not increasing your overall spending but simply increasing the amount you’ve donated. For example, spend $25 instead of $50 on Eid toys and give the rest of it to Palestine. Purchase ordinary dates instead of importing special ones and donate the rest of the money. There are many ways we can cut corners to reduce how much of our budgets go towards our own families this year so that we can divert the remaining funds to others. This practice should be discussed openly as a family and communicated with children to maximize its effectiveness.

Decorating in light of displacement

Palestinian children make Ramadan lanterns out of paper and hang them in their makeshift tents ahead of the holy month of Ramadan in Rafah, Gaza on March 8, 2024 [Abed Zagout/Anadolu Agency]

Secondly, remembering the oppressed in our duas every single day, specifically at iftar time, is a way to bring the suffering of Palestinians, and others, to the forefront of our minds this Ramadan. This is a practice that Shaykh Omar Suleiman suggested in a recent talk and I have also heard of other families who do this daily already. Keeping the collective dua’ age-appropriate is key, depending on who is sitting at your dinner table. 

Third, honoring the boycott, divestment, and sanctions (BDS) movement in all of our purchases. Avoiding Starbucks when grabbing a coffee for taraweeh or planning ahead to not rely on last-minute Amazon Prime deliveries or purchasing ethically-made clothing for Eid that does not utilize forced Uyghur labor can go a long way. The obvious companies to boycott are Israeli ones or ones that profit Israel in any way, but our concern should extend to the oppressed throughout the ummah

Fourth, making it part of the family’s spiritual practice to advocate for justice daily. This includes ritualizing calling elected officials as part of the daily wird the family keeps. Take turns calling, especially since you may call on behalf of family members in addition to yourself. Also, find a way to share factual information about the ongoing suffering in productive ways–whether it is strategically sharing news stories on social media or talking to friends and colleagues about the ongoing crisis. 

Fifth, find ways to support Palestinian or pro-Palestinian businesses this Ramadan. Can you get take-out from a Palestinian restaurant one week? Can you purchase Eid gifts this year from a company based in Palestine, or with a CEO who openly advocates for the Palestinian cause? 

Lastly, I have seen discussions about trying to honor Palestinian culture this year–whether it’s cooking a Palestinian dish or wearing Palestinian clothing. Since I am not Palestinian, I cannot speak to when these actions may cross over to cultural appropriation, which is a crime Israel is very guilty of. The balance between loving our fellow Muslims for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He) and over emphasizing certain nationalistic or cultural practices is a delicate and complicated one.    

Observing Ramadan with a Backdrop of Pain

Once these adjustments have been made, I believe that we will be able to feel the spirit of Ramadan and Eid while acknowledging the suffering of others. Focusing on the true meaning of Ramadan will help us to make room for all of the emotions and realities we and others in the ummah are facing.

May Allah subḥānahu wa ta'āla (glorified and exalted be He) purify our intentions and accept our efforts. May the difficulties the ummah faces this Ramadan be essential to our personal and collective spiritual achievements. Ameen.

The post In Light Of A Suffering Ummah Can/Should We Make Ramadan Special In Our Homes? appeared first on MuslimMatters.org.

[Podcast] The Ramadan Mubarak AH Episode

Muslim Matters - 11 March, 2024 - 13:00

MM Podcast hosts Irtiza Hasan and Zainab bint Younus welcome Ramadan with a short but sweet episode! From what we look forward to this Ramadan, family plans, and challenges, to the big question on everyone’s mind – how do we celebrate the sweetness of Ramadan while observing the devastation in the world right now?

Ramadan Mubarak from the MuslimMatters podcast team to you and your family! May Allah accept all our worship, forgive our sins, and grant the Ummah victory over the oppressors, ameen.

Related:

The MuslimMatters Ramadan Podcast Playlist [2023]

The post [Podcast] The Ramadan Mubarak AH Episode appeared first on MuslimMatters.org.

Ramadan is beginning – but it’s my humanity, not my Muslim faith, that makes me weep for Gaza | Tahmima Anam

The Guardian World news: Islam - 11 March, 2024 - 10:00

My family in Bangladesh will come together to fast and pray. Yet our feelings for Palestinians are based on secular values of equality and justice

I have not been a devout Muslim. I don’t fast or pray. I have never been to Mecca to make the hajj pilgrimage. I’ve only read the Qur’an in English – not in Arabic, as many Bangladeshi children do.

Instead of learning Arabic verses, I was raised on a diet of Marx, Mao and liberation theology. My bedtime reading was Nehru’s Letters from a Father to a Daughter, written while he was imprisoned alongside Mahatma Gandhi during the Indian independence struggle.

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It’s Islamophobia, thank you

Indigo Jo Blogs - 10 March, 2024 - 23:11
A group of demonstrators in Vauxhall, London, in November 2023. Banners include "we stand with Palestine" and "genocide ain't kosher".Demonstrators in London, Nov 2023

Over the past week, some of the same politicians and think-tankers who couldn’t hide their resentment at George Galloway winning a by-election and were accusing anti-genocide demonstrators in London of being controlled by extremists behind the scenes and making London a “no-go zone for Jews” (a claim reported uncritically by the BBC, who could have asked the police if their statistics back this claim up) were also telling us to stop using the term ‘Islamophobia’ and stop paying heed to those who do. According to them, Islamophobia is a term made up by Islamists to impose a blasphemy law on non-Muslims by the back door and to punish people who opposed Islamist politics rather than those who were hostile to Muslims as such. Politicians started telling us it was different from “anti-Muslim hatred” which of course they condemned. And lo and behold, today there was an open letter to politicians from a group of victims of Islamist terrorist attacks (Lee Rigby’s widow as well as relatives of the victims of the Bataclan massacre and the 7th October attacks, among others) appealing to politicians not to associate Muslims with terrorists and to stop fuelling “anti-Muslim hate”. Why is this a problem?

Islamophobia has been the term favoured by the Muslim community for hostility to Muslims and Islam since at least the 1980s; it was already well-established in the mid-90s when I was actively looking into Islam (I took the shahadah in 1998) because Muslims were campaigning for such hostility to be recognised in law, and for Muslims not to have to base any complaint on constructs of race. The term ‘phobia’, meaning fear in Greek, was already being used in words for hostility such as xenophobia. Perhaps not accurate in its use of Greek, but it’s certainly typical of English words derived from classical Greek and Latin. We tend to prefer this sort of single long word to a whole series of words when we have to refer to something a lot. As with other terms for racism or bigotry, it has no doubt been abused by some people to make people out to be racists who aren’t, but it’s a bit snappier and just as well understood as “anti-Muslim hatred”, much as ‘antisemitism’ does the job better than “anti-Jewish hatred”. But much as antisemitism includes more than shouting racial slurs and beating up Jews for being Jews, or calling for them to be expelled (less often heard than in the case of more recently arrived minorities), Islamophobia includes more than just obvious and straightforward hatred. These include:

  • Stereotypical views about Muslims, such as assuming we all eat the same foods, or that all Muslim women are oppressed, or are at risk from FGM or honour killing
  • The “politics of suspicion”, such as assuming that Muslims generally support terrorist actions committed in our name or in Islam’s, and in particular, demanding condemnations from Muslims who had nothing to do with them
  • Making assumptions about what, say, Islamic dress means or ‘symbolises’ and then talking over Muslims about these issues (the hijab is a common focus of such assumptions)
  • Ascribing political meanings to in themselves apolitical aspects of Muslim practice: portraying “Allahu akbar” (God is great) as the chant of terrorists, or minarets as military fortifications rather than places from which to project a call to prayer, and paying no attention to Muslims about the facts of these things
  • Making life difficult for Muslims when we try to practise Islam: excluding girls for wearing the hijab, or imposing a uniform that is incompatible with it, or preventing students from praying when they are an age when it is required of them.

As for the accusation of a “blasphemy law”, the protests about insults to Islam or Muslims are not usually about someone merely criticising Islam or disagreeing with something in it (or they think is in it) but about insults that have a threatening edge to them. Muslims accept that we cannot stop people saying what they like about Islam in the West; there is, however, no real reason to publicly insult another’s religion other than to whip up hostility to it and, by extension, its followers. Insults are perceived, often correctly, as threats to people’s safety. A commonly cited example is the teacher who left his job because of parent protests after showing cartoons published by the French comic Charlie Hebdo to his pupils. Now, this teacher could have displayed these cartoons on his personal blog or Twitter account, but as a teacher you have responsibilities to uphold the children’s welfare, and the cartoons are not actual critiques of Islam but a collage of racist stereotypes about Arabs. The teacher told his pupils that it was his right of freedom of expression to show them the cartoon, which is not an attitude any teacher should take.

Generally, minorities know what forms prejudice against them take. They know what certain words mean that are used as coded racial slurs and they know the subtexts (if they aren’t obvious) to racist slogans. That doesn’t mean false or abusive accusations of racism don’t happen, and sometimes people take it too far, interpreting something that sounds like a thing racists used to say as actual racism when the phrase has other meanings, but in general, members of a minority are able to spot expressions of bigotry and prejudice against them. There is a doctrine that something is deemed to be racist if it is perceived as such, regardless of what the speaker intended, and the same people telling us Islamophobia is not a thing, that it’s just made up for censorship purposes also insist that Jews know best about what is and isn’t antisemitism and we should just take them at their word. The politicians concerned have their agenda, but if you are concerned about bigotry against Muslims and want others to be, please don’t use language endorsed by the politicians who are doing just that. We call it Islamophobia, because it’s more than just hate.

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‘This time it’s really hard’: British Muslims reflect as Ramadan begins

The Guardian World news: Islam - 10 March, 2024 - 19:22

Holy month to begin against backdrop of bombardment of Gaza and rise in Islamophobic incidents

Thousands of people are expected to attend evening prayers at the East London Mosque to mark the beginning of Ramadan, a deeply significant time of spirituality and community for Muslims.

The shared experience of fasting and worship during the holy month, which begins on Monday in the UK, “reinforces a sense of unity and common purpose within the British Muslim community”, according to Sufia Alam, the head of programmes at the mosque.

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The MM Recap: MuslimMatters’ Most Popular Ramadan Articles [2024 Edition]

Muslim Matters - 10 March, 2024 - 18:35

Every year -right before the coming of Ramadan- we at MuslimMatters put together a list of ‘must read!’ Ramadan articles from our platform that have proven exceptionally popular over the years gone by. From articles on reverts’ first fasts, fasting with a disability, boosting our ‘ibaadah during that mid-Ramadan slump, to even tips on social media management for the Holy Month.

And as alhamdulillah we approach yet another Ramadan, here’s your MM Ramadan Recap for 2024:

Spirituality

– Prophetic Guidance For An Exemplary Ramadan

Prophetic Guidance For An Exemplary Ramadan

– Al-Wahhab And The Gift Of Ramadan

Al-Wahhab And The Gift Of Ramadan

– Beginning My Quran Memorization Journey In Ramadan

Beginning My Quran Memorization Journey In Ramadan

– Using Ramadan To Forgive Those Who Have Hurt Us In The Past

 Using Ramadan To Forgive Those Who Have Hurt Us In The Past

– The Ramadan Of The Early Muslims | Sh Suleiman Hani

The Ramadan Of The Early Muslims I Sh Suleiman Hani

– Show Up As You Are: Overcoming Ramadan Guilt For The Last 10 Nights

Show Up As You Are: Overcoming Ramadan Guilt For The Last 10 Nights

Social Media

– This Ramadan, Delete TikTok Before It Deletes You

This Ramadan, Delete TikTok Before It Deletes You

– Get Your Phone Ramadan Ready!

Get Your Phone Ramadan Ready!

 Parenting & Children

– Ramadan With A Newborn: Life Seasons, Ibaadah, And Intentionality

Ramadan With A Newborn: Life Seasons, Ibaadah, And Intentionality

– Beyond The External Trappings: Teaching Children The True Essence Of Ramadan

Beyond The External Trappings: Teaching Children The True Essence Of Ramadan

– Foster Love For The Blessed Month With These 5 Fun And Easy Ramadan Crafts For Kids

Foster Love For The Blessed Month With These 5 Fun And Easy Ramadan Crafts For Kids

– Parents In Ramadan: Pivot To Another Worship

Parents In Ramadan: Pivot To Another Worship

– My Dear Ramadan Stay-at-Home Mom, I Salute You

My Dear Ramadan Stay-at-Home Mom, I Salute You

 Ramadan & Illness

– Eating Disorders And Ramadan: Debunking The Myths, Mechanisms To Cope

Eating Disorders And Ramadan: Debunking The Myths, Mechanisms To Cope

– Reflections On Observing Ramadan With A Disability

Reflections On Observing Ramadan With A Disability

– How To Maximize Ramadan When Not Fasting

How To Maximize Ramadan When Not Fasting

– Mental Illness and Ramadan

Mental Illness and Ramadan

– What I Learned About Ramadan – By Not Fasting

What I Learned About Ramadan – By Not Fasting

 On Campus/At The Workplace

– From The Chaplain’s Desk: Prep Guide For Ramadan On Campus

From The Chaplain’s Desk: Prep Guide For Ramadan On Campus

– Ramadan While Working Full-Time: Tips For Young Muslim Professionals

Ramadan While Working Full-Time: Tips For Young Muslim Professionals

– Tips For Managing School And Ramadan

Tips For Managing School And Ramadan

– From The Chaplain’s Desk: Engage With The Quran

From The Chaplain’s Desk: Engage With The Quran

– How University Made Me a Better Muslim

How University Made Me a Better Muslim

 Podcasts

– Ramadan Reflections: 30 Days of Healing | Aliyah Umm Raiyaan

Podcast: Ramadan Reflections: 30 Days of Healing | Aliyah Umm Raiyaan

-Man 2 Man: Beast Mode – Spiritual Preparation For Ramadan

[Podcast] Man 2 Man: Beast Mode – Spiritual Preparation For Ramadan

– Ramadan Vibes: Connecting with the Quran | Sh Muhammad Ziyad Batha

[Podcast] Ramadan Vibes: Connecting with the Quran | Sh Muhammad Ziyad Batha

– Ramadan Imposter Syndrome | Shaykha Taimiyyah Zubair

[Podcast] Ramadan Imposter Syndrome | Shaykha Taimiyyah Zubair

– Muslim Women’s Spirituality In Ramadan

Podcast: Muslim Women’s Spirituality In Ramadan

Have we missed out on mentioning any of our articles that have deeply impacted you, or at least made a small change in the way you approach Ramadan? Do let us know in the comments below!

 

Related:

The MM Recap: Our Most Popular Ramadan Articles [2023 Edition]

The MuslimMatters Ramadan Podcast Playlist [2023]

The post The MM Recap: MuslimMatters’ Most Popular Ramadan Articles [2024 Edition] appeared first on MuslimMatters.org.

Tory MPs criticise plans for memorial to Muslim soldiers who died in world wars

The Guardian World news: Islam - 10 March, 2024 - 17:40

Exclusive: Marco Longhi and Jill Mortimer, allies of Lee Anderson, question Jeremy Hunt setting aside £1m for tribute

Tory MPs have privately criticised the government’s decision to build a memorial for Muslims who died fighting for Britain in the two world wars.

In messages to a Conservative MPs’ WhatsApp group seen by the Guardian, two Tory MPs elected in 2019 – Marco Longhi and Jill Mortimer – questioned why a memorial for Muslims was needed. The disclosure raises questions about the attitude towards Muslims in some sections of the Conservative party.

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UK anti-Islamophobia body has not met for four years despite hate crime rise

The Guardian World news: Islam - 10 March, 2024 - 17:18

Exclusive: Chair of working group raises concerns over Michael Gove not restarting body that last met in 2020

The government’s anti-Muslimhatred working group (AMHWG) has been “on pause” for more than four years, despite repeated promises from officials and a sharp rise in hate crime.

The Guardian understands members of the AMHWG last officially met in January 2020, before all working groups were adjourned because of the Covid pandemic.

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