Some candidates don’t want to mention the war

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How Israel is quietly annexing the West Bank.

Campaigns that have sprung up to energise Australia’s 650,000 voting-age Muslims say the ramifications will extend well beyond 3 May

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In elections gone by, Az Fahmi volunteered for Labor’s home affairs minister, Tony Burke, in her electorate of Watson in Sydney’s south-west. Now she wants change.

“Enough is enough. We’re sick of being taken for granted. We’re sick of being ignored,” says the campaign volunteer, who works in communications.

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My friend and I shared everything.

[Content Warning: This article makes mention of sexual assault. Please read with care and caution.]

As Muslims further their careers, personal relationships, and education of a secular or sacred nature, khalwa (seclusion) is front of mind for both brothers and sisters. While many may not be aware of the exact ḥadīth, we know that our beloved Prophet ﷺ advised us to avoid khalwa.

And what did he say?

In a narration related to us by Ibn ʿAbbas (may Allah ﷻ be pleased with them both), the Messenger ﷺ stated: “No man should remain with a woman in khalwa except in the presence of a maḥram (nonmarriageable person).”1

But what counts as seclusion? Is a text message between a male and female student khalwa? Should a man and a woman getting to know one another for the purpose of marriage have their entire extended families present at their conversations? Are two colleagues of opposite genders forbidden from sitting next to one another, sending emails, or having meetings without the whole team brought in?

These are all valid concerns. In matrimonial affairs, some parents hesitate to allow their children to partake in private phone or video calls between their children and unfamiliar bachelors or bachelorettes. Many talented Muslims feel uncomfortable applying to mixed workplaces where they must communicate with the opposite gender, often wondering if it is ḥalāl. Others restrain their activities in educational institutions to classes, citing organizations with male and female involvement as a slippery slope.

This article will aim to dispel discomfort around these three areas using the Qur’an, Sunnah, and fatāwā of learned scholars, and provide suggestions for each.

Establishing Khalwa

In a purely linguistic sense, khalwa (خلوة) is a word that means “seclusion.” But it also has a spiritual meaning—one can practice khalwa with Allah ﷻ. When the Prophet ﷺ retreated to Cave Ḥiraʾ, this could be understood as a form of khalwa. Musa practiced khalwa away from his community in prayer and fasting, and even Mary, the mother of Jesus (peace be upon them both), secluded herself in worship.2 And all of us aspire to practice iʿtikāf in Ramadan; to totally isolate ourselves from the dunya to focus on our dīn. Naturally, this would be a beneficial kind of khalwa that a Muslim engages in.

[PC: Hasan Almasi (unsplash)]

However, in a world that increasingly leaves the boundaries between men and women open to personal discretion, there is a range of opinions as to what constitutes khalwa. Furthermore, some take a hardened understanding of yet another ḥadīth: “Whenever a man is alone with a woman, the devil is the third of them (ie, also joins them).”3 This concurs with Shaytan’s promise to mislead and delude humanity with false hopes,4 to ambush all on the Straight Path,5 and to approach us from every corner.6 The Prophet ﷺ also warned us that the Devil “reaches everywhere in the human body as blood reaches in it, (ie, everywhere in a person’s body).”7

There is no disagreement that complete isolation between two people can cause temptation in one or both parties, and also leads to a threat in their physical safeties and inner spiritualities. Even Yusuf faced this horrifying trial when the wife of the governor sought to seduce him. She had locked the doors and separated the two of them from her husband and household. The altercation even ended with his shirt being torn away as she rushed to prevent him from the door.

 

And she, in whose house he was, sought to seduce him. She closed the doors and said, “Come, you.” He said, “[I seek] the refuge of Allah . Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.” [Surah Yusuf: 12;23]

This terrifying incident of sexual assault is, unfortunately, all too common in today’s climate. The National Sexual Violence Resource Center reported unsettling statistics in 2025. A few are:

• Over 53% of women and over 29% of men reported experiencing contact sexual violence
• More than 1 and 4 non-Hispanic Black women (29%) in the United States were raped in their lifetime
• 1 in 3 Hispanic women (34.8%) reported unwanted sexual contact in their lifetime
• More than 4 in 5 American Indian and Alaska Native women (84.3%) have experienced violence in their lifetime
• 32.9% of adults with intellectual disabilities have experienced sexual violence

This is not to suggest that the prevention of khalwa is a complete solution to abhorrent crimes like sexual assault. Rape culture provides an avenue for the perpetrator to be excused for being “tempted,” and the victim/survivor to be blamed for not “taking every precaution.” As a society, we cannot use the prohibition of khalwa as a band-aid to these egregious incidents; rather, it is one way that we can limit them from happening. As in all things, we turn to the sunnah for an understanding of how we are to conduct ourselves—even when it comes to a sexual assault in our community. We center the survivor and punish the perpetrator.

“When a woman went out in the time of the Prophet for prayer, a man attacked her and assaulted her. She shouted and he went off, and when a man came by, she said, ‘That man did such and such to me.’ And when a company of the Muḥājirīn (emigrants) came by, she said, ‘That man did such and such to me.’ They went and seized the man whom they thought had assaulted her and brought him to her. She (mistakenly) said, ‘Yes, this is him.’ Then they brought him to the Messenger of Allah ﷺ. When he ﷺ was about to pass a sentence, the man who had actually assaulted her stood up and said, ‘Messenger of Allah, I am the man who did it to her.’ The Prophet ﷺ said to her, ‘Go, for Allah ﷻ has forgiven you (due to the mistaken confession).’ But he told the (mistakenly accused) man some good words, and of the man who had assaulted her, he said, ‘Stone him to death.’ He ﷺ also said, ‘He has repented to such an extent that if the people of Medina had repented similarly, it would have been accepted from them.’”8

[Note: when a rape occurred in the life of the Prophet ﷺ, he did not even ask the survivor whether she had been in isolation with him, but simply who he was. Then, he commanded the punishment be towards the perpetrator, and no blame be set on the survivor.]

Similarly, the male muḥājirīn acted swiftly on the accusation from the assaulted lady to seize whom they believed was the rapist, and brought him for swift judgement in front of the Prophet ﷺ. Madinah al-Munawwarah, the truly prophetic community, took a stand against rape culture. The Prophet ﷺ had also enforced the ḥadd punishment on the man who committed the crime, publicly—and what a comfort it must have been for someone who suffered something so severe. Furthermore, there was no victim-blaming, as well as no advice for her to abstain from khalwa—it was irrelevant in this case, as the man forced himself upon her in a public pathway.

So what constitutes khalwa? We see from the Prophet ﷺ’s original admonition that for khalwa to be established, the following conditions must be met:

• only one man and only one woman
• are bāligh (have reached physical maturity)
• are non-maḥram to one another
• are in a physical space totally isolated from others
• are completely unable to be seen, heard, or entered upon by others

It is important to note that the aforementioned conditions are relatively the same for a married couple (except, of course, that they would be maḥram). The other differences are:

• the mahr (marriage gift) has been paid (in full according to some madhāhib)
• the nikkaḥ contract is valid with no contradictions
• there are no physical ailments or illnesses preventing intercourse
• there are no sharʿi restrictions; such as iḥram, ḥayḍ, or nifās9

Thus, khalwa does not constitute actual intercourse, it is the potential for intercourse. Some scholars, however, even consider khalwa and consummation of a marriage to have the same legal implications for a couple, even if no intercourse happened. A widow who did not consummate her marriage, but lived in a separate house with her husband, would still observe an ‘idda (waiting period).

Exceptions and Suggestions

We must be careful not to categorize every interaction between a man and a woman as khalwa based on our limited perception. Some argue that khalwa is a type of ikhtilāṭ, or “intermixing.” While both are forbidden, ikhtilāṭ has ranges of acceptability. Consider the following ḥadīth: “Let no man from now on visit a woman whose husband is absent, except when he has with him one or two (other) men.”10

Here, the Prophet ﷺ has placed an exception to the original rule of a man and woman being alone together. If another party is present or privy to the interaction between a man and a woman, it cannot be legally considered khalwa.

In the West, most men and women must study in mixed classrooms and work alongside both genders. The advent of the Internet has also brought a plethora of mobile applications to seek companionship. But the lines aren’t necessarily blurred—we can still apply those same principles from before.

In any of these situations, keep renewing your intention if necessary to speak with someone of the opposite gender. Ensure that your conversations are purposeful. Lower your gaze and dress modestly.

In Educational Settings

In an educational setting, reach out only if there is an absolute need (ḍarūrah). If you can communicate with a TA or classmate who is of the same gender (or all of you are in a group chat), it is best to do so. If an in-person meeting is necessary for group work, then offer to study in a public space, like a library, to lower the risk of harm to either party. Many Islamic schools, seminaries, and conferences will also place a partition between the two sides, just as mosques build separate entrances. Some also choose to further their studies in an online-only or a gender-segregated setting, and if the programs are suitably comparable, this can be best.

In Professional Settings

In a professional workplace, keep communication direct, straightforward, and respectful. Meetings can be held in conference rooms with glass windows, where all colleagues can view the interaction behind the doors. A Māliki opinion even states that if there is no fear of fitna, a lady may eat with a non-maḥram. We might use this opinion to allow for a company lunch or a work meeting at a coffee shop, where others are present. Generally speaking, it is wise not to communicate after work hours unless there is ḍarūrah.

In Matrimonial Settings

If the two decide to meet (for the purpose of marriage), they can do so in a busy restaurant, an occupied museum, or on any other public avenue where they can be seen by others.v[PC: Yasara Hansani (unsplash)]

In a matrimonial message, call, or video chat, the two parties understand that the only goal is a marriage for the sake of Allah ﷻ. A lady could, for example, have a wali be CC’d to your online exchanges. Each person should be mindful of how much they share, especially in the early stages, and try not to converse in the late hours. Family should be involved as soon as possible. If anyone has any concerns about what the other person has told them, they can share their messages with trusted friends and family. If the two decide to meet, they can do so in a busy restaurant, an occupied museum, or on any other public avenue where they can be seen by others. It is, of course, advisable to have the lady’s family member or friend to chaperone from a safe distance.

In the Digital Space

Interacting with scholars, fellow colleagues, classmates, professionals, activists, and others is now easier than ever. At the click of a button, one may get access to someone’s digital diary, their family, and even their appearances.

Again, think of the ultimatum: a hājjah, or a need. Is it necessary to follow this person, especially if they only post photos of themselves? Is it necessary to comment and like on those posts? When privately messaging them, is it with a concern that is beneficial to you and them? Are you engaging in purposeful or idle chatter?

 

We ask Allah ﷻ to make us people of upstanding character and righteous behavior, who follow His divine words and His Messenger’s words ﷺ without question, and all those who strive to interpret them for His sake.

 

Related:

– Blurred Lines: Women, “Celebrity” Shaykhs, and Spiritual Abuse

– Podcast: Sex, Marriage, and Mutual Obligations in Islam | Ustadh Mukhtar Ba

1    Ṣaḥīḥ al-Bukhārī, 52332    Qur’an 19:16-17.3     Mishkāt al-Maṣābīḥ, 31184    Qur’an 4:1195    Qur’an 7:166    Qur’an 7:177    Ṣaḥīḥ al-Bukhārī, 20358    Sunan Abi Dawud, 43799    Ibn Abidin, Al-Durr al-Mukhtar, Vol.3/P.114, and Al-Mawsuli’s Al-Ikhtiyar li Ta’lil al-Mukhtar, Vol.3/P.10310    Ṣaḥīḥ Muslīm 2173

The post The Perspective of Khalwa from the Quran and Sunnah: Advice For Modern Day Interactions appeared first on MuslimMatters.org.

A flimsy wall and English teaching rekindle writer’s hope and bring a brief moment of respite.

Arrest of Mohammed Khatib signals that repression is about to get worse.

Parents argue constitutional religious rights should allow them to opt children out when LGBTQ+ books are read

The US supreme court is considering on Tuesday an attempt by Christian and Muslim parents in Maryland to keep their elementary schoolchildren out of certain classes when storybooks with LGBTQ+ characters are read in the latest case involving the intersection of religion and LGBTQ+ rights.

The justices are hearing arguments in an appeal by parents with children in public schools in Montgomery county, located just outside Washington, after lower courts declined to order the local school district to let children opt out when these books are read.

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When Hamid takes a balloon ride at the Eid picnic, an accident throws all his beliefs into doubt.

[This is part 1 of a two-part story. Part 1 is here]

Do Not Desert One Another

Turning his back on Ali, Hamid gripped the top of the basket wall and looked out over the park. A smile crept over his face as they rose, and as the park began to shrink beneath them.

“The kids miss you,” Ali said. “They ask about you.”

These words tugged at Hamid’s heart. He missed them too. But there was nothing to be done. Ignore him, he told himself. He could see up and down the river now. Beyond it were miles of rice fields, and orange groves beyond that. It was stunning. His stomach was still grumbling, and he pressed into it with the heel of his palm, willing it to behave.

“We’re all the family we have,” Ali persisted. “It’s just you and me.” Blessedly, Ali left the rest unsaid. That their parents had died when they were both nineteen, and they had no other siblings. And most of their uncles and aunts were still in Afghanistan, except for a few who had migrated to Iran. Hamid avoided thinking about all that.

Hamid turned to face Ali. His nostrils flared. “No, you have a wife and kids. I have no one. You saw to that.”

“All the more reason to stay close to us. The Messenger of Allah (ﷺ) said, ‘Do not desert one another, do not nurse hatred towards one another, do not be jealous of one another, and become as fellow brothers and servants of Allah. It is not lawful for a Muslim to stop talking to his brother for more than three days.’”

“Doesn’t apply. You’re not my brother. You betrayed me. Brothers don’t do that.”

A Volcano Awakens

Ali exhaled loudly. “I didn’t betray you. You weren’t involved with Hala. You weren’t engaged; you weren’t even talking to her. Am I right?”

“You knew I was in love with her.” Hamid heard his own voice rising even as the balloon continued to climb higher in the sky. He couldn’t seem to stop it. He was a shy, quiet man who buried himself in books and research. He didn’t shout or fight. But he knew himself. Deep down, he had a terrible, fiery anger. It was a dormant volcano, and it woke rarely and slowly. But when it did, it could tear his life apart like Krakatoa. Now it was awake, and he felt the lava rising.

“You stole her,” Hamid said.

“This is ridiculous.” Ali waved his hand dismissively, as if shooing away a street urchin. “There’s no talking to you.”

“Guys,” Jean cut in. “This stops now. This is NOT the place. You’re closer to God up here, so act like it. Be quiet, face away from each other and enjoy the view.”

Hamid heard her the same way he heard the wind that rushed past the balloon at this altitude. It was mere noise. “Tell me why you did it,” he insisted. “That’s all. Tell me why you took the life I should have had. Why you robbed me of my happiness. Were you jealous because I had better grades in school? Is that why you took Hala from me?”

Ali’s face flushed deep red. “How dare you! That’s my wife you’re talking about. Have some shame! La hawla wa la quwwata illah billah.” He stepped forward and jabbed a finger into Hamid’s chest. “I don’t want to hear her name come out of your stupid mouth.”

The volcano erupted. Hamid felt his face grow hot, even as his vision narrowed. He seized Ali’s shirt in both hands and began screaming curse words. He didn’t even know what he was saying. He was operating on a level of pure rage, with no rational thought whatsoever.

Over the Edge

“Stop this!” Jean shouted. “Think about where you are!” She took a step forward to separate the brothers physically, but it was too late. Still gripping Ali’s shirt, Hamid pressed forward with all his weight, driving Ali backward. He had no objective in mind. The volcano was in pure lava eruption mode, and Hamid was a puppet of his own fury as surely as if he were a jinn dancing to the commands of Iblis.

Stumbling backward, Ali seized a handful of Hamid’s curly hair in one hand, while his other hand shot out, seeking something – anything – to hold himself up. His face registered sheer terror, no doubt at the prospect of being pushed out of the balloon basket, and plummeting to his death.

What Ali’s hand found was the burner cord. He seized it as he fell, all his bodyweight pulling it down. There was a loud roar as the burner released a large amount of fuel, sending a huge tongue of flame into the envelope. The balloon leaped upward. Ali lost his grip on the burner cord and fell flat on his back in the basket, throwing his hands out to break his fall.

Hamid had been pressing forward into Ali. When Ali suddenly fell, Hamid stumbled forward into the basket wall. It was only as high as his sternum, and with his forward momentum, he tumbled right over the edge.

He saw the world spread out before him like heaven’s forecourt, all green and blue. His hands flew out, but there was nothing to hold. For an instant, time seemed to freeze. Hamid had read about this, how the brain sped up at the moment of death, so that subjectively, time came to a standstill. He was about to die. He saw the crowd of Eid-goers below, their faces tiny ovals peering up, and he heard their collective scream as they saw him go over the edge. He only prayed he did not fall on someone. That would compound his sin to the Nth degree.

What a fool he was. His native country, Afghanistan, was suffering under the weight of so many problems. But his people were, mostly, farmers, and he was an agricultural specialist. He could have done some good for them, he could have helped, even if only in a small way. Besides that, he could have had a relationship with his brother, or at least with his niece and nephew. Instead his life would be wasted for nothing. Would Allah have mercy on him, even though he was the biggest fool in the world?

Time un-froze, and Hamid began to fall.

Struggle

A hand like iron seized his ankle, arresting his fall. Hanging upside down, he looked up. It was Jean. Her face was as white as if she had seen a jinn, but her hand locked onto his ankle like a vice. She must be incredibly strong, but there was no way she would be able to pull Hamid up. His body was lean, but he was tall and moderately muscular, and weighed over 180 pounds. He heard her screaming something but couldn’t understand a word. The wind rushed past his ears as he swayed back and forth. It was a miracle she was able to hold onto him, but soon her grip would fail.

La ilaha il-Allah, he breathed. Muhammadun Rasul-ullah. O Allah forgive my sins, have mercy on me, and admit me into Your Jannah. Forgive my temper and my hard heart. Forgive my hatred of my brother and my envy. I know I’m neither a good Muslim nor a good man, Ya Allah, but forgive me.

A second pair of hands grabbed his other leg. His brother. A moment later he felt himself being pulled up, incrementally, inch by inch. He tried to help by pushing against the basket with his hands, but it was probably no help at all. A critical moment came when his waist crossed over the edge of the basket wall. Jean and his brother gave a tremendous pull, and he tumbled back into the basket.

He lay there, gasping for breath, unable to believe that he was alive. Jean did not give him a moment, however. Her powerful hands hauled him up to a sitting position, with his back against the basket wall.

Just Sit There

“Are you okay?” the pilot demanded. Her hands probed up and down her legs, then at his sides. “Are you injured?”

“No,” Hamid gasped. “Just winded. Thank you so much, thank you.”

Jean slapped his face, hard. “You knucklehead! Lord have mercy.” She stood and glared back and forth between Hamid and Ali, who – Hamid realized then – was seated right beside him, also gasping for air. Her blue eyes blazed with anger.

“This balloon is governed by FAA regulations,” she went on. “You understand? What y’all just did up here? That’s a federal offense. Not some slap-on-the-wrist county fair nonsense. I’ve flown through thunderheads and dust storms. But I ain’t never seen anything as shameful as what y’all just pulled. I oughta have both of you arrested the second we hit the ground.”

She ran a hand through her silver hair. “Now stay there, hush up, and let me get this damn balloon back to earth. We are way too high.” She turned away, unclipped a radio from her belt and began talking to the ground crew while she worked the balloon controls.

Vindication

“You almost killed us both,” Ali said quietly.

Hamid glanced at his brother. Ali’s shirt was torn, and his cap was gone. Hamid opened his mouth to apologize, but what came out instead was,

“Just admit that you stole her. That’s all I want. I just want to hear the truth.”

Ali’s eyes flashed and his hands balled into fists, but only for an instant. The anger drained from his face, and he looked at the floor. “Yes,” he said. “I knew that you wanted her. You asked me what I thought of her. I had never really noticed her. I knew how shy you were, and that you would never talk to her on your own. So I went to talk to her on your behalf, to tell her of your interest.”

Hamid let out a deep, shaky breath. He felt he might cry. Just to hear the truth from his brother’s lips was such a vindication.

“I didn’t expect her to be so captivating,” Ali went on. “I found out she could speak three languages, could tell a good joke, and had been volunteering at the hospital, reading books to sick kids, since she was fifteen. I fell in love. Look, you had never even spoken to her. I… I justified it to myself. I told myself you wouldn’t care that much, that there were plenty of other women.”

“There are no other women,” Hamid said. “No one else is remotely interested in me. Women avoid me like smallpox, and you know why? Because Hala was the one meant for me. She was my qadar. You stole my life.”

Toxic

“Oh, stop it,” Jean said harshly. Hamid hadn’t realized she was following the conversation. “Do you have any idea how idiotic that is? What’s your name?”

Hamid pointed to himself. “Me? Hamid.”

“Hamid,” Jean repeated. “Let me tell you something. You might be the most visually striking man I’ve ever seen in my life. I seriously don’t know that I’ve ever seen a more handsome man. Even more than your brother. I mean, I can see that y’all are identical, but he’s a little too straight laced, while you got this whole Marlboro man thing going on, which is cute. You know why women avoid you? It’s not because your brother married your one true love, or any such treacly nonsense. Do you know why?”

“Uhh…” Hamid was still trying to process Jean’s comment about his appearance. “No. Why?”

“Because you’re a jerk. You got a chip on your shoulder the size of Texas. You’re bitter, angry, self-pitying and generally pathetic. I don’t care how handsome you are. Even if I was your age, and I met you, I wouldn’t touch you with a bee pole. You’re toxic.”

“And you,” she went on, pointing at Ali. “What’s your name?”

“Ali.”

“Ali. Tell him the whole truth about your wife. Go on.”

“What do you mean?”

“Your wife – Hala was it? Hamid here thinks she’s an angel. Flawless, like the Hope Diamond. That’s because he doesn’t know her the way you do. You need to disabuse him of that idiocy. Tell him the sordid details. I get that she’s your wife, but he needs to hear it.”

The Sordid Truth

Ali nodded slowly. “She, uhh… You won’t repeat this, right?”

“What?” Hamid said.

“She picks her nose. Right in front of me. It’s really disgusting.”

Hamid stared at his brother. “No way.”

“Yes. She doesn’t like to pray, I have to cajole her to do any salat whatsoever. We fight about it all the time. She’s a terrible cook.”

“What about the home cooked dishes you always send me on our birthday?”

“That you’ve never acknowledged or thanked me for? Catered. She leaves her dirty clothes on the bedroom floor, uses too much makeup, doesn’t throw out old food until it molds, her father is the biggest jerk you’ve ever met in your life, he calls me Tinker Bell because I don’t do any sports. Hala doesn’t always brush her teeth, so her breath stinks in the morning, she -”

“I think he gets the point,” Jean interrupted.

Hamid was shocked. “But…” he stammered. “Why do you love her then?”

“Some days I don’t know if I do. But then she tells me about someone she helped at the hospital. Or I come home from a hard day and she puts an arm around me and kisses my cheek. Or I see her down on the floor, playing with the kids, all of them happy. And I remember that this is the reality of love. It’s difficult, messy, and imperfect. But it’s also sweet. Ultimately it’s a choice.”

“Do you get it now, Hamid?” Jean said. She angled the burner slightly and pulled gently on the vent line. “You never loved the real Hala at all. You fell in love with a fiction you created. Real women are problematic. You have to be patient and kind. You have to let go of ego. And you know what? The world is full of real women, waiting for a good man to love them.”

Ali put a hand on Hamid’s shoulder. “Bakhana ghwaram warwara. I’m sorry. I shouldn’t have gone after Hala. I did you wrong.”

“No…” Hamid breathed deeply, then let it out. “I’m the one who’s sorry. I’ve been so stupid. I’m starting to understand. So, so stupid.”

“Just never mention any of the things I told you,” Ali said. “Not a word. Or I’m a dead man.”

The Bargain

“Listen boys,” Jean said. “We’re almost down. The ground crew says the police are waiting to question you.”

“Oh my God,” Ali said. “I could lose my job.”

Hamid shrugged. “I understand, Miss Jean. I want you to know how grateful I am to you. You saved me, and I’ll never forget it. Not only that. You’re so patient and wise. You’ve changed my life. I’m so sorry for the trouble I caused.”

Jean’s eyes softened, and she sighed. “Listen. Maybe there’s a way I could avoid pressing charges.”

“How?” Ali said. “Anything.”

“I won’t be able to continue giving rides today. You’ve damaged my business and reputation. You cost me a lot of money.”

“Name your price.”

“Five thousand dollars.”

“Done.” Ali stood and extended his hand, and Jean shook it. “I can transfer it to you right now.”

“You know I can’t help, right?” Hamid said. “I could chip in two hundred dollars maybe.”

Ali waved. “Don’t worry about it.”

Hamid stood and saw that they had arrived at the ground, or several feet above it. A huge crowd was gathered all around, with several police officers at the front. Hala was there as well, with the kids. She looked stricken and pale.

Hamid descended the ladder on shaky legs. A man he did not know stepped forward and supported him. Ali went to his family, who embraced him. The strange thing was that Hamid wasn’t jealous. He didn’t look at Hala and see the most beautiful woman in the world, as he had for most of his life. Instead he saw an ordinary woman. He realized, incredibly, that he was happy for Ali. All his envy and anger were gone.

SubhanAllah.

Jean explained to the cops that they weren’t needed. It had been a simple case of vertigo. The passenger lost his balance and fell over the edge. The cops looked unconvinced, but they took a report and departed.

Judge People or Love Them

“Hamid,” Hala demanded. “Is that true? You lost your balance? It wasn’t… something else?”

Ali answered quickly. “That’s what it was. You know he can’t handle heights.”

Hala threw her hands out. “Then why did he go up in a balloon?”

“It was stupid of me,” Hamid admitted.

People pressed in around them, asking questions, or clapping Hamid on the back. He didn’t want to talk. He recovered his messenger bag, which had been heavily trampled. As he turned to leave, a strong hand gripped his shoulder. It was Jean. Hamid faced her, meeting her intense, still slightly angry gaze.

“One,” said the pilot with the iron hands. She held up a finger. “You can judge people, or you can love them. It’s hard to do both.” This statement hit Hamid like a bullet, and he rocked back on his heels. Suddenly his entire life, his opinions about people, his attitude toward his brother – everything – was cast into sharp relief.

“Two.” Jean held up a second finger. “When we judge others, we’re usually just judging ourselves.” A second bullet, fired into the heart of his insecurities about his own self-worth. “I gave you back your life today,” the pilot concluded. “Go and live it with love.”

Hamid nodded silently, and turned away. Together with Ali’s family he pushed his way through the crowd, and exited the park.

Generalizations

In the parking lot, Hamid and Ali embraced, then Hamid went down on one knee and hugged the kids.

Hala beamed. “This is wonderful to see. And all it took was you almost dying.”

Hamid stood. “I don’t know what to say.”

“Say alhamdulillah,” Ali suggested.

“Alhamdulillah for everything.”

“By the way,” Hala said. “There’s something I’m not supposed to tell you, but I think you might like to know. Do you know Esin, my old friend from school?”

Hamid nodded. “Mm-hm.”

“She always asks about you. Are you still single, what’s your work, what are your hobbies, that kind of thing. I think if you were to talk to her father, it would not be unwelcome.”

Hamid frowned. “She asks about me?”

“Yes, why not?”

“I… I mean. That’s surprising. But I don’t want an Afghan girl. I want a convert.”

Hala raised an eyebrow. “Okay. But why?”

“Well… It’s just that the converts are sincere. Afghan girls are materialis -” He froze, realizing that he was doing it again. Judging people. SubhanAllah, Jean was right. His entire worldview was tainted from top to bottom.

“La hawla wa la quwwata illa billah,” Ali muttered. “Here we go again with the crazy assumptions and generalizations.”

Hamid waved his hands. “You’re right, I’m sorry.”

Hala was visibly annoyed. “You know what? Esin has a law degree but she gave up corporate law to work as a public defender, because she cares about people. And I’ll tell you something about convert sisters. Many of them are amazing, but most of them are carrying baggage. And not just one suitcase. Whole steamer trunks.”

“What do you mean?”

“She means,” Ali broke in, “that people are people. This whole narrative you have going of, I can only love this person, I can’t love that person, these people are shallow, those people are angels – it’s all nonsense. Human beings don’t come in bunches like grapes. We’re all individuals.”

Hamid rubbed his forehead. “I have a lot to learn.”

Blueberries

“Where’s your car?” Ali asked.

“Out of commission. I took the bus.”

“We’ll take you home. Come on.”

Hamid took a step, and a wave of vertigo rocked him. It was just hitting him that if Jean’s reflexes had been a split second slower, he would be a pile of broken bones and splattered brain matter right now. Or he could just as easily have sent Ali over the edge, widowing Hala and leaving the children without a father. His vision grew gray, and he swayed on his feet. Ali leaped forward and caught him.

“You’re in shock,” Ali said. He helped Hamid to a green SUV and sat him on the bumper. “Let me get you some water.”

“It’s alright. I have something in my bag.” Opening it, Hamid took out the box of blueberries. They were half crushed and dripping juice, and had made a mess in the bag. He popped a few into his mouth, not caring. They were as sweet as a Mexican sunrise. The flavor burst on his tongue, confirming that he was indeed still alive. He ate more, his hands shaking.

“Those look disgusting,” Ali commented. “They’re smashed.”

“Good things are sometimes difficult, messy and imperfect,” Hamid said between bites. “But they’re still sweet. Your words, remember? Glorious and sweet and beautiful. I never thought I would eat anything again. I thought I was dead.” His lower lip trembled and he pressed a shaking, blueberry-stained hand to his eyes.

“Hey, it’s okay.” Ali put an arm around Hamid’s shoulders. “Allah decrees and does what He wills. It wasn’t your time yet.”

Hamid nodded and held the blueberries out. “Eat some.”

“No, they’re gross.”

“Jean said I’m more handsome than you.”

Ali laughed. “Get in the car, bro. I think you’re going to be fine.”

THE END

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

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

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

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The post Hot Air: An Eid Story [Part 2] appeared first on MuslimMatters.org.

The Catholic church has taken the first steps to canonise the architect of Barcelona’s extraordinary Sagrada Família

I don’t understand the processes by which people become saints, but the case for the canonisation of the great Catalan architect Antoni Gaudí, now progressing with the blessing of the pope, seems strong. He was devout – he tried to go without food for 40 days in emulation of Jesus Christ, until a bishop friend talked him out of likely death. The unprecedented phantasmagoria that he designed in stone, iron and ceramic could be called miracles. He even suffered a form of martyrdom, being hit by a tram while apparently deep in thought about his most famous work, the church of Sagrada Família. It’s not quite the same as a burning at the stake or a fusillade of arrows or the other grisly ends of ancient saints, but has its own significance. Gaudí’s mission was to find spiritual meaning in a world transformed by industry and machines, of which the fatal tram might be considered a representative.

Continue reading...

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Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~20 minutes

Learning Objectives

• Understand the significance of time in Islam and its connection to worship and reflection.
• Identify the seven virtuous times for worship during the day and their associated practices.
• Recognize the importance of structuring daily routines around acts of dhikr, prayer, and good deeds.
• Explore the spiritual significance of specific periods, such as the time between zawal and Dhuhr or after Asr.
• Learn how to engage in nighttime worship effectively and the six portions of the night recommended for ibadah.
• Reflect on the advice of Imam Hasan Al-Basri about the fleeting nature of time and its impact on self-accountability.
• Apply the principle of consistency in worship, as emphasized by the Prophet ﷺ, to achieve spiritual growth.
• Incorporate acts of charity, supplication, and reflection into daily practices as a way to enhance devotion.
• Understand the holistic nature of Islam, which integrates spiritual worship with social and ethical practices.
• Develop strategies to seize moments of virtue throughout the day and night for closeness to Allah.

Class Summary

Islam emphasizes the value of time, urging believers to dedicate their days and nights to purposeful worship and reflection. This guide, inspired by Imam Ibn Qudamah’s Mukhtasar Minhaj al-Qasidin, highlights seven key periods during the day and transitions into the spiritual opportunities of the night. By focusing on these times, we can enhance our connection with Allah and maximize our rewards in both this life and the Hereafter.

The Seven Virtuous Times of the Day 1. Dawn to Sunrise

Begin your day with Fajr prayer and morning adhkar. This is a blessed time when the angels witness our devotion, and acts of worship bring immense rewards.

2. Sunrise to Mid-Morning (Dhuha Time)

Perform Dhuha prayer, reflect, and engage in dhikr. This time symbolizes gratitude for the day’s blessings and sustains spiritual momentum.

3. Mid-Morning to Noon

This quieter period is an opportunity for personal reflection, preparation for Dhuhr, or catching up on missed dhikr or supplication.

4. Noon to Early Afternoon (Dhuhr)

Between the zawal (sun’s decline) and Dhuhr prayer, focus on responding to the adhan, performing nafl prayers, and reciting Qur’an. This is a short but highly virtuous time.

5. Early Afternoon to Late Afternoon (Asr)

Use the time after Dhuhr to engage in charity, remembrance, and other good deeds. Waiting for Asr in a state of worship ensures a continuous connection with Allah.

6. Late Afternoon to Sunset

After Asr, supererogatory prayers are prohibited, but this is an ideal time for dhikr, Qur’an recitation, and reflection. Allah frequently highlights this time in the Qur’an.

7. Sunset to Evening (Maghrib)

As the day concludes, engage in evening adhkar and reflect on your deeds. This is the time to assess your day, seek forgiveness, and prepare for a spiritually fulfilling night.

Reflection and Self-Accountability

Imam Hasan Al-Basri reminds us: “O son of Adam, you are but a collection of days. When a day passes, a part of you is gone.” By ending each day with charity, acts of kindness, or worship, we ensure our time is spent meaningfully. Daily self-reckoning helps maintain focus and allows for repentance and renewal of intention.

Transitioning into Night Worship

The nighttime hours provide another opportunity for worship. Divided into six portions, these hours emphasize prayers, Qur’an recitation, supplication, and reflection. The night is a time for solitude with Allah, offering rewards for those who rise for Tahajjud or spend their time in remembrance.

Lessons for Consistency and Growth

The Prophet ﷺ emphasized that the best deeds are those done consistently, even if small. Whether it’s adhering to daily adhkar, engaging in charity, or reflecting on Allah’s creation, consistency leads to spiritual growth.

Conclusion: Time as a Precious Gift

Time is fleeting, and every day and night is a chance to draw closer to Allah. By structuring our worship around these virtuous times, we align ourselves with the teachings of the Qur’an and Sunnah. Let us use these moments wisely, reflect on our actions, and strive for consistency in good deeds.

May Allah guide us to maximize our time and accept our efforts. Ameen.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu. Alhamdulillah rabbil alameen. Sallallahu alayhi wa sallam wa mubarak a’nabiyyin wa muhammadin wa ala alihi wa sahbihi wa sallam tasliman kathira. Thumma amma ba’d.

I want to welcome you all back to our Ta’aseel class, in which we discuss the Book of Imam Ibn Qudamah, rahimahullah wa ta’ala, Mukhtasar Minhaj al-Qasidin, a book about spirituality. In this session, we are talking about the first rubu’, the rubu’ of ibadat (the quarter of devotional acts of worship). The second book we study in this class is the work of Imam Ibn Rajab, rahimahullah wa ta’ala, where he explains the hadith of Imam An-Nawawi, rahimahullah wa ta’ala.

Awareness of Current Events

Before we get started, I want to bring two important points to your attention, inshallah.

The Plight of Gaza

First, as we move on with our lives and go back to our schedules, I do not want us to forget about our brothers and sisters in Gaza and the ongoing situation in Palestine. Unfortunately, as people return to their routines, the atrocities and genocide against our brothers and sisters in Gaza might fade into the background. I want you to keep this alive in your memories, your posts, your comments, and your conversations to ensure that people remain aware of what is happening. This awareness is essential in seeking justice for the people of Gaza. May Allah subhanahu wa ta’ala make it easy for them, Ya Rabb al-alameen.

We ask Allah subhanahu wa ta’ala to restore peace and tranquility in their lives, better than it was before, Ya Rabb al-alameen.

The Tragic Death of Imam Hassan Sharif

The second point I want to bring up is the incident in Newark, New Jersey, involving Imam Hassan Sharif. Tragically, he was shot and killed outside the masjid at Fajr time. May Allah subhanahu wa ta’ala have mercy on him, count this as a shahada for him, and grant him forgiveness, Ya Rabb al-alameen.

I never met him personally, but after hearing about him, I listened to one of his khutbas. Subhanallah, it truly felt like he spoke from his heart, and it resonated with my heart as well. As an imam, I felt a connection with him, and his loss is significant. We do not yet know the circumstances of his death, as the investigation is ongoing. Regardless of the motive, we must recognize and mention the loss. May Allah grant his family and community patience and strength.

Introduction to Virtuous Times for Worship

With these thoughts in mind, let us turn back to our study. We continue with Imam Ibn Qudamah’s book. If you remember, we have been discussing the different virtuous times for dhikr. Imam Ibn Qudamah summarizes Imam Ghazali’s work in Ihya Ulum al-Din, which itself draws from Qut al-Qulub by Imam Abu Talib al-Makki.

The virtuous times of dhikr during the day are seven. We have already covered three of these:

1. From the break of dawn until sunrise, which includes Fajr prayer, its sunnah, and morning adhkar.
2. From sunrise until Dhuha time, the mid-morning period.
3. From Dhuha time until right before Dhuhr.

The Fourth Virtuous Time: Zawal to Dhuhr

Today, we discuss the fourth virtuous time for dhikr: from the zawal (when the sun begins to decline from its zenith) until the end of the Dhuhr prayer. This is a very short yet highly virtuous time. When the mu’adhin makes the call to prayer, one should respond by repeating the words of the adhan. Then, they should offer four units of prayer (raka’at), making them lengthy if possible, as the doors of heaven are said to be open at this time. After this, they perform the obligatory Dhuhr prayer and any recommended or supererogatory units (nafl).

Imam Ibn Qudamah explains that the fourth portion of the day, between the zawal and Dhuhr, is significant because of its brevity and virtue. Unfortunately, many people miss its rewards by neglecting the sunnah, rushing to join the jama’ah, or skipping dhikr and du’a. It is an excellent time to maximize benefit in a few short moments.

The Prophet ﷺ said, “The best deed is to pray at the beginning of its time.” He also emphasized the dhikr of Allah during Dhuhr, as mentioned in Surah Ar-Rum:

“So glorify Allah when you reach the evening and when you reach the morning. To Him belongs all praise in the heavens and the earth, and [glorify Him] in the late afternoon and when you enter noon.”

This time for dhikr should not be overlooked. Spend the 10-15 minutes between the adhan and the iqamah wisely, making dhikr, responding to the adhan, or offering prayers. Regarding the four raka’at mentioned before Dhuhr, they are not part of the sunnah but are based on weak narrations. Some scholars suggest these prayers because of their collective merit, even though the narrations are not strongly authenticated. Imam Ghazali even recommended reciting long surahs like Surah Al-Baqarah during these raka’at, reflecting the assumption that many people in earlier times were hufadh(memorizers of the Qur’an).

The Fifth Virtuous Time: Between Dhuhr and Asr

After the Dhuhr prayer, we move to the fifth portion of the day: the time between Dhuhr and Asr. This is another excellent opportunity for dhikr, charity, or any act of goodness. One of the most virtuous actions during this time is waiting for the next prayer. This principle reflects the concept of remaining in a state of ibadah by being conscious of the upcoming prayer.

The Sixth Virtuous Time: Between Asr and Sunset

Next is the sixth portion of the day: the time between Asr and the yellowing of the sun. During this time, there is a prohibition against performing supererogatory prayers (nafl) after the Asr prayer until sunset. However, the time between the adhan and the performance of Asr offers an opportunity for extra nafl prayers. This is based on a weak narration that states, “Whoever prays four raka’at before Asr, Allah will make Hellfire prohibited for him.” Despite its weakness, the narration emphasizes the value of utilizing this brief period for ibadah.

The Seventh Virtuous Time: Sunset to Maghrib

The seventh and final portion of the day is from the yellowing of the sun until sunset. This time is highly emphasized in the Qur’an and is an ideal time for evening adhkar. It is the most virtuous period for performing evening adhkar, as mentioned in the verse:

“And glorify Allah before the rising of the sun and before its setting.”

Concluding the day at sunset provides a moment for reflection and accountability. Life is but a series of days, and each day is a part of our journey. At sunset, evaluate whether your day was fruitful and seek repentance for any shortcomings. Night provides an opportunity to erase bad deeds through good ones.

Reflection and Self-Accountability

Finally, we look to the advice of Imam Hasan Al-Basri, who said: “O son of Adam, you are but a collection of days. When a day passes, a part of you is gone.” Reflect daily: Was today better than yesterday? If so, thank Allah for His blessings. If not, it is a call for repentance and renewal of resolve.

It is also narrated that the predecessors held the view that no day should pass without giving in charity. Whether it was through monetary means, acts of service, or kindness, they saw every good deed as a way to fill the record of the day with virtue. Their approach exemplifies how to conclude each day on a positive note.

Introduction to Nighttime Worship

Imam Ibn Qudamah then points out that the virtues of the night will be discussed in detail in the following chapters. He prepares the reader to transition into the acts of devotion that can be performed during the nighttime hours. These include prayers, supplications, reflection, and recitation of the Qur’an. The framework for nighttime ibadah aligns with the overarching theme of vigilance in worship and seizing every opportunity for closeness to Allah.

Looking Ahead to the Next Volume

Before diving deeper into the nighttime litanies, Imam Ibn Qudamah also introduces the next book to be studied in the class: the second volume of the series. This volume, titled Rubu’ al-Adat, covers the quarter related to traditions, customs, and etiquettes. Unlike the current focus on devotional acts, this upcoming volume will delve into the practical application of Islamic manners and cultural practices. This transition underscores the holistic nature of Islam, which encompasses both spiritual and social dimensions.

Continuity in Good Deeds

The conclusion of this session reminds us of the importance of continuity in good deeds. The best deeds, as emphasized by the Prophet Muhammad ﷺ, are those done consistently, even if they are small. Whether it is maintaining the daily adhkar, observing the prescribed prayers with sincerity, or engaging in acts of charity, the key is perseverance.

Closing Reflection

As we end this chapter of the study, the overarching lesson is clear: the journey of life is a collection of days and nights, each presenting unique opportunities for worship. By structuring our time around the virtuous periods highlighted in the Qur’an and Sunnah, we align ourselves with the path of righteousness and draw closer to our Creator. May Allah grant us the ability to utilize our time effectively and accept our efforts in His worship. Ameen.

With that, we conclude this portion and prepare for the next discussion on the nighttime acts of worship, as well as the teachings from Imam Ibn Rajab’s commentary on the Hadith of Imam An-Nawawi. Until then, may Allah subhanahu wa ta’ala keep us steadfast on the straight path. Wa billahi at-tawfiq.

Q&A Virtuous Times for Worship

1. What are the seven virtuous times for worship during the day?
   • Dawn to sunrise
   • Sunrise to mid-morning (Dhuha time)
   • Mid-morning to noon
   • Noon to early afternoon (Dhuhr)
   • Early afternoon to late afternoon (Asr)
   • Late afternoon to sunset
   • Sunset to evening (Maghrib)
2. Why is the time between zawal and Dhuhr highly recommended for worship?
   • It is short but virtuous.
   • The doors of heaven are said to be open.
   • It allows for dhikr, response to the adhan, and supererogatory prayers.
3. What is the recommended action during the time after Dhuhr and before Asr?
   • Engage in acts of charity.
   • Perform dhikr and good deeds.
   • Wait for the next prayer in a state of remembrance.
4. What are believers encouraged to do after Asr?
   • Engage in dhikr and Qur’an recitation.
   • Avoid supererogatory prayers (nafl) as they are prohibited.
   • Reflect on Allah’s creation and blessings.
5. What is the best time for evening adhkar (dhikr)?
   • Right before sunset.
6. What did the Prophet ﷺ say about the best deeds?
   • The best deeds are those done consistently, even if small.

7. What did Imam Hasan Al-Basri say about time?
   • “O son of Adam, you are but a collection of days. When a day passes, a part of you is gone.”
8. What are believers encouraged to do at the end of each day?
   • Reflect on their actions.
   • Repent for shortcomings.
   • Conclude the day with charity or acts of worship.

9. How many portions is the night divided into for worship?
   • Six portions.
10. What are some recommended acts of worship during the night?
    • Night prayers (Tahajjud).
    • Qur’an recitation.
    • Supplication and reflection.

11. What does consistency in good deeds lead to?
    • Spiritual growth and closeness to Allah.
12. What did the Prophet ﷺ emphasize about praying at the beginning of its time?
    • It is among the best deeds a believer can do.
13. What is a highly recommended practice every day according to the predecessors?
    • Giving in charity, even if small.
14. What should you prioritize in your daily routine to align with Islamic teachings?
    • Structuring your day around virtuous times for worship.
15. What is the ultimate purpose of managing our time wisely in Islam?
    • To draw closer to Allah and secure success in the Hereafter.

The post Study Classical Texts the Traditional Way | Session 31 appeared first on MuslimMatters.org.

Esteemed Pakistani writer and politician Khurshid Ahmad passed away this week after a long career in Islamic thought and politics. Once deputy leader of the Islamist Jamaat-e-Islami party in Pakistan as well as a senator and government advisor, Khurshid was best known for his contributions to Muslim political and economic thought and his mobilization among Muslim communities and thinkers around the world.

Born in Delhi in 1932, Khurshid was a teenager when his family moved to Pakistan in what is known as a hijrah to a new Muslim land: the millions of Indian Muslims who made the dangerous westward trip would be known as muhajirs in a reference to the longstanding Muslim practice. He was already influenced by a family friend, the political thinker and activist Abulala Maududi, whose Jamaat party he joined. More fundamentally, from his first article written as a teenager right into his old age, Khurshid engaged in and promoted activism and intellectualism in pursuit of an Islamic revival.

Having studied in Pakistan, Malaysia, and Britain, Khurshid wrote prolifically, published journals, founded institutions (for one of which this writer wrote in 2015), and built international bridges: by the late twentieth century his range of contacts ranged from Tunisia to Malaysia, Saudi Arabia to Britain, and Turkiye to Sudan. Prominent foreign public figures with whom he shared a connection included Malaysian prime minister Anwar Ibrahim, former Turkish prime minister Necmettin Erbakan, and the former parliamentary speakers of Sudan and Tunisia respectively: Hassan Turabi and Rached Ghannouchi.

Anwar Ibrahim, one of many figures to publicly give condolences to Khurshid, had cut his teeth as an influential finance minister for Malaysia in the 1980s, when internationally public enthusiasm for and official links with such Islamic revivalists spread wide. Though Khurshid had also studied law and philosophy, his primary interest was economics: much of his life was spent urging an Islamic alternative to contemporary capitalism. He interacted with a large number of international writers including Nejatullah Siddiqui, Kamal Helbawy, Haitham Haddad, Khurram Murad, and Ismail Faruqi whose interests ranged from economics to activism to Islamic outreach.

Khurshid also attempted to realize Pakistan’s role as a forerunning Muslim state, an idea that has long had a mixed currency among different strands of its elite. In 1978 he was promoted to lead Pakistan’s planning commission by military dictator Mohammad Ziaul-Haq, an admirer of Maududi whose military regime professed a top-down Islamization. Like other Jamaat leaders, Khurshid’s relationship with the military was equivocal: he supported Ziaul-Haq’s promotion of jihad against the Soviets in Afghanistan, but increasingly criticized his attempts to prolong military rule in Pakistan. Though Khurshid was elected to the senate in 2002, it was as a member of the opposition leader to another military dictator, Pervez Musharraf. Khurshid criticized Musharraf’s cooperation with the American war in Afghanistan and Pakistan as well as his promotion of “enlightened moderation”, a hodgepodge intellectual exercise that many Pakistani Islamists suspected as a local version of autocratic Kemalism.

In addition to his political activities, Khurshid was active in Islamic outreach and politics, particularly in Britain where he and Murad founded a pioneering institution, the Muslim Foundation, in the late 1970s. This was based at Leicester, where Khurshid passed away, leaving a considerable legacy, in April 2025.

Innalillahi wa inna ilayhi raji’oun.

 – by Ibrahim Moiz

 

Related:

– Belgian Muslim Historian Yahya Michot Passes Away

– Renowned Scholar Abu-Ishaq Hegazy Passes Away

The post Khurshid Ahmad, Pakistani Jamaat Leader And Scholar, Dies Aged 93 appeared first on MuslimMatters.org.

The Muslim world lost a major polyglot this month with the death of Belgian thinker and historian, Yahya Michot. A prolific authority on medieval Islamic thought and Muslim relations with non-Muslims, Michot passed away in the American city of Hartford, at whose University for Religion and Peace he taught. He was particularly renowned for his historical analyses of social and political issues in Islamic history as well as his expertise on the medieval thinkers Taqiuddin Ahmad bin Taymiyya and Husain bin Sina.

Doctor Yahya Michot was born in 1952 and converted from Belgium’s predominant Catholicism to Islam, taking up the widest-used Muslim translation of his birth name Jean. A prodigious multilinguist, he taught Islamic thought, philosophy, and literature at Leuven from the mid-1980s to the late 1990s, before moving to Britain where he taught at Oxford for a decade, before teaching for another decade at Hartford.

By all accounts erudite yet approachable, Michot was especially renowned as an authority on two major historical thinkers of contemporary significance: Husain bin Sina, known internationally as Avicenna as an important influence on medicine and philosophy; and the renowned medieval scholar Taqiuddin bin Taymiyya, whose works have attracted considerable attention amid sociopolitical scrutiny on Islam. His works on these figures had a profound impact on the wider field.

Michot also studied sociopolitical dynamics in Muslim history and wrote on other issues of continued relevance, ranging from Muslim minorities in non-Muslim populations to Muslim attitudes towards smoking. Ovamir Anjum, another expert on medieval Islamic thought, described him as epitomizing “the best of the old European tradition of deep learning and wide interest in a bewildering variety of fields.” Anjum noted his “belligerently independent spirit,” for despite his reputation, he avoided large university presses in favor of upcoming Muslim presses because he saw scholarship as speaking for itself.

Innalillahi wa inna ilayhi raji’oun.

 – by Ibrahim Moiz

 

Related:

– Renowned Scholar Abu-Ishaq Hegazy Passes Away

– Shaykha Munira bint Hamdi Qubaisi [1933-2022]: Pioneering Mujaddida, Learned Scholar, And Beloved Mentor – An Obituary

The post Belgian Muslim Historian Yahya Michot Passes Away appeared first on MuslimMatters.org.

At a puppet show in Gaza City, kids act out their struggles through a play.

US general who commended Israel’s tactics has been a welcome guest in Brussels.