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This Ramadan, know this: I am me, a Muslim and a Briton. I am not a headline, a threat or a stereotype | Nazir Afzal

The Guardian World news: Islam - 27 February, 2026 - 08:00

I am, like millions of others, dutifully fasting from dawn to dusk this month. My faith does not define me. It refines me

  • Nazir Afzal is chancellor of the University of Manchester and a former chief prosecutor

As Ramadan begins, Muslims across Britain prepare for a month of fasting, reflection and charity. For most of us, it is a time of spiritual discipline and generosity. For too many of us, it is also a time when the drumbeat of anti-Muslim hatred grows louder.

I have never liked the word “Islamophobia”. It sounds abstract, almost clinical. What we are dealing with is not a vague fear. It is hostility. Suspicion. Discrimination. Abuse. So, I call it what it is, anti-Muslim hatred.

Nazir Afzal is chancellor of the University of Manchester and a former chief prosecutor

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I Can’t Stop Thinking About Someone | Night 10 with the Qur’an

Muslim Matters - 27 February, 2026 - 05:07

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Conversation Nobody’s Having

Here’s a scene playing out in Muslim homes across the world:

Teen: silently struggling with a crush, consumed by guilt, convinced they’re a bad Muslim

Parent: oblivious, assuming their teen “isn’t like that,” avoiding the conversation because it’s uncomfortable

Result: Teen either spirals into guilt-driven despair or abandons halal boundaries entirely because nobody gave them a framework.

Both outcomes are preventable.

But prevention requires a conversation most Muslim parents are avoiding.

What Your Teen Actually Needs to Hear
  1. Having feelings isn’t a sin.

The Prophet ﷺ said:

إِنَّ اللَّهَ تَجَاوَزَ عَنْ أُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَعْمَلْ بِهِ أَوْ تَكَلَّمْ

“Allah has forgiven my ummah for what occurs in their minds, as long as they don’t act on it or speak of it.” (Bukhari, Muslim)

Your teen needs to hear this—from you, not just from a screen.

  1. Islam has a framework for managing attraction.

It’s not just “don’t do haram things.” It’s:

  • Lower your gaze (practically, including digitally)
  • Fast to diminish desire
  • Pursue marriage through halal means when ready
  • Build taqwa as a genuine protection
  1. Silence on this topic is dangerous.

When Muslim parents don’t address attraction, teens get their framework from:

  • Non-Muslim peers
  • Social media
  • Trial and error

None of these produce Islamic outcomes.

The Three Stages of Attraction

Islamic scholarship identifies three distinct stages:

Stage 1: The Initial Glance: Involuntary. Completely forgiven. The Prophet ﷺ taught: “The first glance is forgiven; the second is not.” (Abu Dawud)

Stage 2: The Lingering (or second) Gaze: Choice enters here. This is what “lower your gaze” addresses.

Stage 3: Feeding the Feeling: Instagram stalking. Unnecessary contact. Obsessive daydreaming. This is where most teens actually struggle—and where parental guidance is most needed.

Understanding these stages helps teens shift from: “I’m a bad Muslim for feeling this” (unhelpful guilt)

To: “What am I actually doing with this feeling?” (productive taqwa)

What “Lowering the Gaze” Means in 2026

Classical scholars defined this as avoiding the intentional lustful stare.

In 2026, it also means:

Digitally:

  • Unfollowing accounts that feed attraction
  • Not stalking their social media
  • Muting posts that become obsessive

Socially:

  • Not engineering situations to be near them
  • Maintaining appropriate group settings
  • Avoiding private conversations that cross lines

Mentally:

  • Redirecting intrusive thoughts with dhikr
  • Not building elaborate fantasies
  • Replacing mental dwelling with productive action

This is practical guidance your teen can actually implement.

The Prophetic Prescriptions

The Prophet ﷺ gave two specific prescriptions for managing attraction:

  1. Marriage:

“We do not see for those who love one another anything better than marriage.” (Ibn Majah)

For teens at marriageable age: Help them pursue this if possible. Don’t make marriage so inaccessible that haram becomes the only option. Yes, you were able to wait until you were in your late 20’s or early 30’s because your society has guardrails that are no longer present. Your kids are growing up in a society where phone apps are available, and sadly very popular, whose only purpose is to find someone to have sex with that night! You’re asking them to be chaste, so help them, please.

  1. Fasting:

“Whoever can afford to marry, let him do so. And whoever cannot, let him fast, for it diminishes desire.” (Bukhari)

Fasting isn’t just for Ramadan. It’s a genuine prescription for managing desire. Encourage your teen to fast regularly—Mondays and Thursdays, or the three middle days of each month, or even more often. It works well and extinguishes desire when no other option is available.

For Parents: The Conversation to Have

What to say:

“I know this might feel weird, but I want you to know that having feelings for someone is completely normal and completely human. Islam doesn’t pretend that those feelings don’t exist—it gives us a framework for navigating them with dignity. I want to be the person you can talk to about this, not someone you have to hide it from.”

What NOT to say:

  • “Don’t even think about that”
  • “Good Muslims don’t have those feelings”
  • “You shouldn’t be thinking about this at your age”
  • “Just make du’a and it’ll go away”

These responses:

  • Increase shame without providing tools
  • Make you the last person they’ll come to
  • Leave them alone with something they need guidance for
The Marriage Conversation

Here’s something most Muslim parents in the West avoid:

Early marriage isn’t the problem. Inaccessible marriage is.

When we make marriage:

  • Financially impossible until 30+
  • Culturally restricted to specific ethnicities
  • Dependent on career completion
  • Laden with expensive cultural expectations

Funny story: One of my medical school colleagues, a wonderful and handsome young man, wanted to get married. He had actually grown up around a sister who was a close family friend, and they eventually developed feelings for each other. Same ethnic background, two families that already liked one another, and two people who matched on so many levels. It was the perfect story! So, the young man’s mother approached the girl’s mother and proposed. The girl’s mother accepted immediately and was overjoyed. Then they came to a discussion of the mahr (dowry). The boy’s mother said she was uncertain how to approach this topic, but the girl’s mother responded with surprise saying, “Why? The matter is very clear from the Quran. When Musa wanted to get married, the girl’s father proposed that he should work for him for 8-10 years! So, your son should pay the equivalent of 8 years worth of salary as the dowry (which would have amounted to over 300k USD at the time). Easy.” Needless to say, the marriage never happened (this is NOT the Islamic stance on setting the dowry either), despite everything lining up so perfectly, because of cultural greed the likes of which are truly astonishing.

Sadly, too often we’re creating a 10-15 year gap between when attraction happens and when marriage becomes “acceptable.”

And then we’re surprised when teens, and our young adults, struggle with halal behavior or go off and get married to non-Muslims.

Some questions to ask yourself:

  • Am I making marriage accessible for my teen when they’re ready?
  • Am I prioritizing cultural expectations over Islamic guidance?
  • Would I rather my child pursue halal marriage at age 20 or turn to haram?

This isn’t a call to marry off your 15-year-old.

It’s a call to have honest conversations about marriage as a real, accessible option—not a distant goal dependent on impossible prerequisites.

The Taqwa Framework

Ultimately, here’s what Islam teaches:

Attraction is human. Taqwa is the protection.

Not only willpower. Not shame. Not only avoidance of difficult situations.

Taqwa—genuine God-consciousness—that makes you not WANT to compromise what Allah has for you.

When your teen has a strong enough relationship with Allah:

  • Halal behavior becomes natural, not forced
  • They genuinely want what Allah wants for them

This is why Week 1 (Identity) matters for Week 2 (Relationships).

A teen who knows who they are before Allah won’t need to compromise their values for the approval of someone they’re attracted to.

But, don’t mistake this point for what it’s not. We can’t say that a young person who is struggling with desire “just needs to have taqwa”. Taqwa will carry them and protect them, yes, but desire is human and Allah created that as something natural, with halal channels. Taqwa won’t extinguish desire. We’re not monks, right?

Discussion Questions for Families

For Teens:

  1. Have you been carrying guilt about feelings you never chose? How does tonight’s teaching change that?
  2. Honestly assess: Are you managing attraction in a halal way? Or feeding it through social media, unnecessary contact, daydreaming, etc.?
  3. Do you feel like you could talk to your parents about this? Why or why not?

For Parents:

  1. Have you created space for your teen to come to you about attraction without shame?
  2. Are your expectations around marriage realistic and accessible? Or have you made halal options feel impossible?
  3. How do you model halal relationship boundaries in your own life?

For Discussion Together:

  1. What does Islam’s framework for attraction tell us about how Allah designed human beings?
  2. How can our family make halal options more accessible and less stigmatized?
  3. What does “guarding your chastity” look like practically in our family’s specific context?

Continue the Journey

This is Night 10 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 11 – “Toxic Relationships & When to Walk Away”

For daily extended reflections with journaling prompts: https://30nightswithquran.beehiiv.com/

Related:

When to Walk Away from Toxic Friends | Night 9 with the Qur’an

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

The post I Can’t Stop Thinking About Someone | Night 10 with the Qur’an appeared first on MuslimMatters.org.

Fifteen Years In The Shadows: The Strategic Brilliance Of The Hijrah To Abyssinia

Muslim Matters - 27 February, 2026 - 01:25

[This narrative scene is excerpted from The Interrogation Vault trilogy. Set within a digital simulation of the first Hijrah to Abyssinia (Rajab, 5th year of the Prophetic mission), the story follows a protagonist and an extraterrestrial visitor as they analyze the strategic genius of the Prophet ﷺ. Together, they explore his mastery of ally selection, crisis management, and the crafting of ambassadors whose impact would echo through history.]

***

“And he didn’t send them to any land,” the alien continued. “He sent them to a Christian kingdom. To a just king. He knew Najāshi would listen.”

He turned to me.

“What does that tell you?”

“That he trusted justice wherever it was,” I replied.

“Yes,” the alien nodded. “But more than that—he understood diplomacy. He sought allies. Islam wasn’t retreating. It was extending.”

The scene shifted again.

We were in Abyssinia now—green hills rising above open plains, birds darting through eucalyptus groves. The Muslims stood before the throne of Najāshi, weary but dignified.

A hush fell over the court.

Then Ja‘far stepped forward.

And he spoke:

“We were a people in ignorance… until God sent us a messenger… who taught us to speak truth, to care for kin, to protect the weak…”

His voice echoed across the throne room like a prayer carried by wind.

I felt my throat tighten.

“He could have just recited theology,” the alien whispered. “Instead, he described transformation. The moral revolution that Islam was birthing.”

Then came the challenge.

Qurayshi envoys arrived—polished, persuasive, bearing bribes. “These are rebels,” they insisted. “Hand them over.”

Najāshi turned to the Muslims.

“Do you carry anything from what your Prophet has received?”

Ja‘far nodded.

And recited verses from Surah Maryam.

Tears shimmered down the king’s face. The simulation let us feel it—the hush of the court, the tremble of awe, the moment a Christian king defended Muslim refugees against his own nobles.

“These weren’t just migrants,” the alien said. “They were envoys. Their presence in Abyssinia laid the foundation for interfaith respect, for political leverage, for survival.”

I exhaled. “But it must have been… so hard.”

The alien gazed toward the hills.

“Fifteen years. Some never saw the Prophet ﷺ again. They missed Badr. Uhud. They prayed facing Jerusalem until word of the qiblah (direction) reached them months later.”

He paused.

“They were not forgotten. But they felt forgotten.”

The simulation pulled us into a quiet tent.

A woman wept silently as her child slept beside her.

“I miss him,” she whispered to no one. “I miss his voice.”

I felt a weight in my chest that no gravity could match.

“Why did they stay so long?” I asked.

“Because they understood that service to Islam isn’t always visible,” the alien replied. “Sometimes, it means guarding the future from afar. They were the insurance policy. The reserve. The seed in foreign soil.”

The scene faded.

“Today,” the alien said, “you remember Badr. Uhud. Khandaq. But do you remember the ones who left?”

I looked at the sea again.

“They didn’t fight with swords,” I said slowly. “But they fought with sacrifice.”

He nodded.

“And that is the harder jihad.”

He stepped forward.

“You call it Hijrah. But it was also Hikmah. Wisdom. Timing. Diplomacy. Trust. If Islam was only spiritual, none of this would have mattered. But it did. Because Islam was always a movement. And movements… must move.”

I didn’t speak.

The chamber was too full of farewells.

Too full of forgotten names who gave everything for a future they would never fully see.

Rain still fell.

But now I knew.

They weren’t drops.

They were prayers.

***

 

Related:

NICOTINE – A Ramadan Story [Part 1]: With A Name Like Marijuana

Lejla And The White Days [Snow White And The Seven Dwarfs] – A Short Story

 

 

The post Fifteen Years In The Shadows: The Strategic Brilliance Of The Hijrah To Abyssinia appeared first on MuslimMatters.org.

Ramadan As A Sanctuary For The Lonely Heart

Muslim Matters - 26 February, 2026 - 22:14

Some hearts enter Ramadan quietly — not because they lack faith, but because they lack a place to belong. Not everyone walks into the sacred month with a community waiting for them, a masjid that feels like home, or a circle of people who hold their presence with warmth.

Some believers arrive carrying a different kind of longing: the longing to be welcomed, to be seen, to be spiritually safe.

These are the uninvited hearts — the ones who love Allah subḥānahu wa ta'āla (glorified and exalted be He) deeply, yet often feel like strangers among His Creation.

And Ramadan, in its mercy, comes for them too.

The Month That Opens Its Doors to Everyone

Ramadan is not a gated community. It does not ask for credentials, popularity, or belonging. It does not require you to have a spiritual family or a perfect life.

It simply arrives — softly, generously, without conditions — and says: Come as you are.

Allah subḥānahu wa ta'āla (glorified and exalted be He) tells us in the Qur’an:

“And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” [Surah Al-Baqarah: 2;186]

Near to the ones who feel left out. Near the ones who pray alone. Near to the ones who enter Ramadan with a heart that has been bruised by people but still reaches for Him.

When the World Doesn’t Invite You, Allah subḥānahu wa ta'āla (glorified and exalted be He) Does

There is a unique kind of worship that belongs to the uninvited heart.

The suhoor eaten in silence. The iftar made for one. The taraweeh prayed in a small room with no rows to join. The du‘ā’ whispered with no one to say “ameen” but the angels.

These acts are not lesser. They are not lacking. They are not lonely in the sight of Allah subḥānahu wa ta'āla (glorified and exalted be He).

They are intimate. They are witnessed. They are beloved.

Sometimes Allah subḥānahu wa ta'āla (glorified and exalted be He)calls the Qur’an:

“O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and a guidance and a mercy for the believers.” [Surah Yunus: 10;57]

For the believer who feels spiritually displaced, the Qur’an becomes a home — a place where the heart is finally allowed to rest, to breathe, to belong.

In a world where people may overlook you, the Qur’an never does. In a month where others gather in circles, the Qur’an gathers you into its light.

A Du‘ā’ for the Uninvited Heart

There is a du‘ā’ that fits the ones who feel unseen, unheard, or unclaimed:

“And say, “My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority.”[Surah Al-‘Isra: 17;80]

A du‘ā’ for strength. For protection. For divine companionship when human companionship is scarce.

Let it be your anchor this Ramadan.

Ramadan as Your Sanctuary

If you enter this month feeling uninvited by people, know this:

Ramadan itself is your invitation.

It is the sanctuary Allah subḥānahu wa ta'āla (glorified and exalted be He) built for the hearts that wander. It is a refuge for the ones who feel spiritually homeless. It is the month that gathers the forgotten, the quiet, the tender, the unseen — and places them gently in the presence of God.

May this Ramadan be a sanctuary for your uninvited heart. May it soften what has hardened, heal what has been aching, and remind you that Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Door is always open — even when every other door feels closed.

And may you leave this month knowing, with certainty, that you were never truly uninvited. You were simply being invited somewhere higher.

 

Related:

A Ramadan Without Community, And Isolation The Whole Year Round

Ramadan At The Uyghur Mosque: Community, Prayers, And Grief

 

The post Ramadan As A Sanctuary For The Lonely Heart appeared first on MuslimMatters.org.

Cultivating A Lifelong Habit Of Dua In Children

Muslim Matters - 26 February, 2026 - 03:48

My husband and our children live in safety and comfort in Muslim-majority Malaysia. For the past few weeks before Ramadan, I noticed that there were already banners outside of restaurants advertising Ramadan buffets. There were already discussions around what we were going to wear for Eid. I would commiserate with my friends around our rush to pay back our qada fasts before Ramadan begins, and our intention to do better next time.  Alhamdulilah for the privilege of being part of the religious majority, in a country that is designed for Muslim families like mine.

Ramadan Intentions

My husband tells our children that every Ramadan, we aim to do better than the last. And this Ramadan, we’re trying to focus on cultivating a habit of daily dua. The most important dua we first encouraged our children to make is an avid hope that we all live to see Ramadan. Death is something we have the luxury of not thinking about while we’re rushing them through the busy school mornings. 

Gratitude Circles

It’s been a hit-and-miss process of figuring out consistent family rituals for us, but alhamdulilah, one ritual that has worked is our gratitude circle. After we pray Maghrib as a family, we take turns expressing one thing we’re grateful for, one thing that has been tricky, and one thing we’re looking forward to. In Ramadan, we can upgrade our gratitude circle by adding a sincere dua at the end for whatever we wish, and making dua for each other and the rest of the ummah. I hope that cultivating a habit of daily dua goes hand-in-hand with having shukr for all of our many blessings – and this is a much-needed reminder for me too.

Orienting Everything Back to Allah subḥānahu wa ta'āla (glorified and exalted be He)

Now that my children are all in primary school, they’re busy at school with their teachers and classmates. All my husband and I can do now is continue to instil as many Prophetic values when they are home with us – especially the habit of turning to Allah subḥānahu wa ta'āla (glorified and exalted be He) and asking Him for help, in all things. What I want them to develop – in addition to outward acts of worship like fasting and prayer – is a deep, internal connection and relationship with Allah subḥānahu wa ta'āla (glorified and exalted be He)

Turning Requests into Dua
Cultivating dua

“What I want them to develop is a deep, internal connection and relationship with Allah [swt]“[PC: Aldin Nasrun]

As much as my husband and I want to connect our children to success in the afterlife, they are still young and very much connected to their worldly desires. My children often have a constant barrage of requests for new toys and so on. Alhamdulilah, Allah subḥānahu wa ta'āla (glorified and exalted be He) sparked a creative solution for me. Instead of getting annoyed at my children’s often constant requests, I’ve realised three things:

  1. Alhamdulilah, my children feel safe enough with me to confide their deepest desires, no matter how trivial. What seems small to me is actually a huge deal to them. 
  2. Their childhood years living with me are so finite, and so foundational in their feelings of linking my husband and me with safety. Their teenage years feel so far away, but I want my children to know they can always come back to my husband and me when they run into more complex problems.
  3. I’ve redirected their once-grating one-liners into a daily act of devotion. No matter what they ask me – within the realms of permissibility, of course! – I reply with my one simple one-liner: “Everything starts with dua.”
Sportscars, Dolls, and Phones

When my six-year-old asks for a toy sportscar, or my eight-year-old asks for another doll, or my ten-year-old asks for a phone, then my response remains the same – start with dua. Ask Allah subḥānahu wa ta'āla (glorified and exalted be He) first, before asking me. 

Turner of Hearts

My son was amazed when I told him that his duas can soften my heart and even his father’s. “So if I want something, but you say no, then Allah subḥānahu wa ta'āla (glorified and exalted be He) can make you say yes?” 

I nodded, very seriously. “Allah subḥānahu wa ta'āla (glorified and exalted be He) is the Turner of hearts.”

This gave my son a lightbulb moment of clarity, and I hope it can plant that seed of Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Omnipotence. 

Ramadan in Times of Genocides

I talk to my children about how there are kids their age (and younger) who are struggling to find food to eat in Sudan and Palestine during regular days, and how their Ramadans look so different to ours. We are certain that there will be tasty food to eat at iftar time, but that isn’t the case for so many families. What we can do is continue to boycott unethical brands, and get into the habit of setting aside money to donate to trustworthy charities. 

Conclusion

Childhood is such a crucial time to set foundational habits that will serve our children well not only in this life, but also in the next, inshaAllah. Orienting all their desires to Allah subḥānahu wa ta'āla (glorified and exalted be He), the Most-Generous, is a daily act of devotion that I hope and pray will stay with them for the rest of their lives.

 

Related:

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

The Key To Raising Children With The Book Of Allah? Getting Them Started Young

 

The post Cultivating A Lifelong Habit Of Dua In Children appeared first on MuslimMatters.org.

When to Walk Away from Toxic Friends | Night 9 with the Qur’an

Muslim Matters - 26 February, 2026 - 03:13

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Loyalty Trap

Here’s the conversation happening in Muslim homes right now:

Teen: “I know my friends are bad for me. But we’ve been tight since sixth grade. What should I do?”

Parent: “Just get new friends.”

Teen: shuts down completely

The parent isn’t wrong. But they’ve completely missed why this is so hard.

Because for a teenager, walking away from a long-term friendship isn’t just losing a friend.

It’s losing:

  • Shared history
  • Social identity
  • The people who probably saw them through their hardest moments
  • The people with whom they may have shared some of their most formative memories
  • Their entire sense of belonging

“Just get new friends” is about as helpful as telling someone with depression to “just be happy.”

What teens actually need: A framework for understanding when loyalty becomes self-destruction—and permission to choose themselves.

The Quran provides both.

The Story Most People Skip

Surat al-Kahf (The Cave) is famous for being read every Friday. But most people rush past its opening story without taking the time to reflect on the message that story conveys.

The Companions of the Cave weren’t just people who hid in a cave.

They were young people who walked away from everything:

  • Their families
  • Their friends
  • Their city
  • Their entire social world

Because staying meant compromising, and most likely losing, their faith.

Surat Al-Kahf, ayah 13:

نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِٱلْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ ءَامَنُوا۟ بِرَبِّهِمْ وَزِدْنَـٰهُمْ هُدًۭى

“This is their story in truth: They were youth people who believed in their Lord, and We increased them in guidance.”

“Young people.” Not scholars. Not elders. Young people—like your teen—who made an impossibly hard decision.

And what did Allah do?

He protected them. He gave them comfort. He made their story a lesson for all of humanity until the Day of Judgment.

They chose Allah over comfort. And Allah chose them.

The Key Ayah Parents Need to Know

Surat Al-Kahf, ayah 28:

وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُۥ عَن ذِكْرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمْرُهُۥ فُرُطًۭا

“Stay patient in the company of those who call upon their Lord morning and evening, seeking His Face. Don’t look beyond them, desiring the luxuries of this worldly life. And do not obey those whose hearts are heedless of Our remembrance, who follow only their desires, and who are in total loss.”

This ayah is a direct command—not a suggestion:

  1. Be patient with righteous people – even if they’re less exciting, less popular, less fun
  2. Don’t be dazzled by worldly appeal – the cool friend group isn’t worth your deen
  3. Do not obey those heedless of Allah – even if they’re charismatic, loyal, or longstanding friends

If your teen has friends pulling them away from Allah—this ayah is speaking directly to their situation.

The Prophetic Warning

The Prophet ﷺ said:

الْمَرْءُ عَلَى دِينِ خَلِيلِهِ فَلْيَنْظُرْ أَحَدُكُمْ مَنْ يُخَالِلُ

“A person is on the religion of their close friend, so let each of you look to whom they take as a close friend.” (Abu Dawud, Tirmidhi)

And:

“The example of a good companion and a bad companion is like a perfume seller and a blacksmith. The perfume seller might give you some perfume or you might buy from him, or at the very least you will enjoy a good smell. The blacksmith, however, might burn your clothes, or at the very least you will be exposed to smoke.” (Bukhari, Muslim)

The blacksmith analogy is critical:

The blacksmith isn’t trying to burn your clothes. They’re not a bad person. They’re just doing what blacksmiths do.

But you still leave with burns to your clothes and smelling like smoke.

Your teen’s friends don’t have to be malicious to be harmful.

They just have to be consistently pulling in the wrong direction.

Warning Signs: When Friendship Becomes Toxic

For Parents—Watch For:

  1. Gradual prayer abandonment: They used to pray. Now they don’t. When did it start? Who did they start spending more time with around that time?
  2. Increasing secrecy: Hiding their phone. Vague about where they’re going. Defensive about who they’re spending time with.
  3. Personality shift: The teen you knew—their humor, their values, their interests—is disappearing. They’re becoming someone else.
  4. Pulling away from Islamic activities: Used to come to the masjid, halaqa, youth group. Now makes excuses every time.
  5. Defending friends no matter what: Even when their friends’ behavior is clearly wrong, your teen defends it aggressively. This often signals that loyalty has become identity.
  6. “You just don’t like my friends”: When you raise concerns, they accuse you of being judgmental. This deflects from the actual issue.

For Teens: The Four Questions

Before deciding whether to walk away from a friendship, honestly answer:

  1. Am I a better Muslim when I’m with them, or worse? Not “are they Muslim?” but “do I pray more or less when I’m around them?” “Do I make good choices when I am around them?”
  2. Do I compromise my values to keep this friendship? If maintaining the friendship requires hiding your Islam, skipping prayers, or participating in haram—that’s your answer.
  3. Do they respect my boundaries, or constantly push against them? Real friends—Muslim or not—respect your values even when they don’t share them. Toxic friends mock, pressure, and manipulate.
  4. Would I be proud to stand before Allah with this friendship on my record? Not “would I be embarrassed?” but “would I be ashamed?” If you’d be ashamed, you already know.

Never forget this story from the Quran, from Surat as-Saafaat [37: 51-57]:

قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ

“One of them will say: ‘I had a companion.”

يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ

“Who used to say, ‘Are you one of those who believe?”

أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ

“(Like) That when we die and become dust and bones, that we will be indebted.” (Ibn ‘Abbas, may Allah be pleased with them both, said (that this means), “Rewarded or punished according to our deeds.”)

قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ

“He then said, ‘Will you look down’” (meaning, the believer will say this to his companions among the people of Paradise.)

فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ

“So, he looked down and saw him in the midst of the Hell-Fire.”

قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ

“He said, ‘I swear by Allah! You nearly ruined me.” (The believer will say, addressing his former friend, “By Allah, you nearly caused me to be doomed, if I had obeyed you.”)

وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ

“Had it not been for the grace of my Lord, I would certainly have been among those in Hell.”

Your decision can have some serious consequences. That’s why this is so important.

Why “Just Get New Friends” Doesn’t Work

Parents often make this mistake: Identifying the problem (toxic friends) without addressing the solution (where do better friends come from?).

Telling a teen to leave a friend group without providing an alternative leaves them:

  • Isolated
  • Resentful
  • Likely to return to the toxic group out of loneliness

The Companions of the Cave didn’t just walk away from their society. They walked away together.

They had each other.

Before encouraging your teen to walk away, ask:

  • Is there a Muslim youth group they can connect with?
  • Is there an MSA at their school or nearby university?
  • Is there a halaqah, Quran class, or Islamic program where they could meet peers?
  • Are there Muslim families in our community with teens the same age?
  • If you are far from the jamaa’ah, I often tell parents that this means that they might have to sacrifice. Yes, maybe where you live now you have a great job, but you should seriously consider moving to a place where your children’s deen is protected. This is the concept of hijrah, which can include another city in the same country, not just another country.

The exit from toxic friendships must have a destination.

The “Just Say No” Problem

Here’s what most Islamic advice gets wrong about toxic friendships:

It tells teens to “be strong” and “resist temptation” without addressing the environment.

But the Prophet ﷺ didn’t just tell the early Muslims to “be strong” in Mecca.

He commanded hijrah—a physical departure from a toxic environment.

Environment matters more than willpower.

If your teen is the only practicing Muslim in their friend group, they’re swimming upstream every single day.

They can be strong. But eventually, they’ll be exhausted.

The goal isn’t resilience alone. It’s strategic community building that builds true resilience.

Your teen needs a tribe that pulls together in the same direction they’re trying to go.

The Hardest Part: The Aftermath

Walking away from toxic friends is hard. What comes after is harder.

The loneliness phase: For weeks—sometimes months—your teen may feel completely alone.

This is the most dangerous window. Because the old friends will reach out. And the emptiness will make those messages feel irresistible.

What parents can do during this phase:

  1. Don’t say “I told you so” – Even if you were right, this closes the door
  2. Increase family connection – Be more present, more fun, more engaged
  3. Actively help build new connections – Don’t just say “find better friends”—make introductions, create opportunities
  4. Validate the grief – “I know this is really hard. Losing friends hurts even when it’s the right decision.”
  5. Point to the story of Ashab al-Kahf – Allah gave them something better. He will for your teen too.

As the Prophet ﷺ guarantees for us:

“For sure, you will never leave anything for the sake of Allah, except that Allah will replace it with something better for you.” (Ahmad—authenticated by al-Arna’oot)

A Note on Gradual vs. Clean Breaks

Not every toxic friendship requires a dramatic exit.

Sometimes:

  • Gradual distancing is safer (especially if the friendship has volatile elements)
  • Redefining the relationship works (staying connected, but changing the dynamic)
  • A direct conversation is appropriate (especially for longstanding friendships and especially if that friend is also Muslim—don’t abandon them to sin, support them to make better choices)

When a clean break is necessary:

  • The friend is pressuring toward serious haram
  • Your teen feels unsafe saying no
  • Every contact pulls them back in

When gradual distancing is better:

  • There’s history worth honoring
  • The friendship has potential to improve
  • A sudden exit would be dramatic or unsafe

Help your teen think through which approach fits their specific situation.

Discussion Questions for Families

For Teens:

  1. Is there a friendship in your life right now that you know is pulling you away from Allah? What’s stopping you from creating distance?
  2. If you walked away from this friendship, what would you actually lose? And what might you gain?
  3. Where could you find Muslim peers who share your values?

For Parents:

  1. Do you know your teen’s friends? Have you met them?
  2. Have you noticed any of the warning signs listed above? What’s your next step?
  3. Are you helping your teen build Muslim friendships, or just criticizing their current ones?

For Discussion Together:

  1. The Companions of the Cave walked away from everything to protect their faith. What would that kind of courage look like for our family?
  2. How can we create opportunities to connect with other Muslim families and teens?
  3. What would it look like for our home to be a place where good friendships are built and sustained?

The Challenge

For Parents: This week, make one concrete effort to connect your teen with practicing Muslim peers. Invite a practicing Muslim family over. Take your teen to a youth program. Make the introduction you’ve been meaning to make.

For Teens: Identify one friendship that you know is pulling you away from Allah. You don’t have to end it today. But be honest with yourself about what it’s costing you—and start thinking about what a healthier alternative could look like.

Remember: The Companions of the Cave didn’t just run away from something. They ran toward Allah.

That’s the model.

Continue the Journey

This is Night 9 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 10 – “Crushes, Attraction & Halal Feelings” (the topic nobody talks about, but everyone is thinking about)

For daily extended reflections with journaling prompts, personal stories, and deeper resources, join Dr. Ali’s email community: https://30nightswithquran.beehiiv.com

Related:

What Islam Actually Says About NonMuslim Friends | Night 8 with the Qur’an

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

The post When to Walk Away from Toxic Friends | Night 9 with the Qur’an appeared first on MuslimMatters.org.

My First Ramadan As A Convert: The Lengths Small Acts of Kindness Can Go

Muslim Matters - 25 February, 2026 - 20:28

I embraced Islam at the end of August 2000, over twenty-five years ago. Ramadan arrived just three months later, beginning in late November and stretching into late December. It was the year Ramadan coincided with the heart of the American holiday season. Thanksgiving had just passed, and Christmas was around the corner. My mother had decorated the house with a Christmas tree and string lights; familiar carols were playing in grocery stores; families were out shopping for gifts, and it seemed that everyone was anticipating the holidays except me. 

I was a brand-new Muslim.

Although I had been studying Islam quietly for several years before taking my shahada, I had never fasted before. Coming from a Catholic tradition and a Puerto Rican background meant that Lent was the only type of fast I knew. For us, it meant not eating meat on Fridays and giving up vices for forty days. The Ramadan fast was something completely different. I understood the basic rulings like no food or drink from just before dawn to sunset, but that was the extent of my knowledge. I did not know the finer details of fasting or its legal rulings. I did not know what would invalidate the fast, what was disliked, or how to structure my days around it. What I did know was that I would be doing this largely alone. Yet even in that season of uncertainty, there were a few individuals whose quiet acts of kindness would shape my first Ramadan in lasting ways.

At the time, I was living in Augusta, Georgia, and I did not know of a Muslim community nearby. The world was different back then. We had landline cordless telephones mounted to kitchen walls, analog cell phones with limited minutes, and VHS tapes stacked beside television sets. There were a fortunate few like me who had access to a desktop computer, where the internet was accessed through the unmistakable mechanical screech of dial-up. Unlike now, there was no social media, no unlimited texting, and no smartphone alarms or adhan clocks to remind you to wake up for suhoor. 

If a new Muslim had a question, they either found someone to call or they waited. Unless they had an established support system, it was a lonely time to be a convert. My closest Muslim friends lived in Maryland, but since I had moved to Georgia, they did not even know I was considering converting. Much of my journey unfolded internally, between myself and Allah subḥānahu wa ta'āla (glorified and exalted be He).

The Phone Call that Started it All

I relied heavily on America Online (AOL) chat rooms, searching for Muslim screen names or anyone who might live somewhere near Georgia. I would enter digital spaces filled with strangers, hoping to strike up a conversation or to find someone who would answer a question about Islam. That is how I had met the brother who helped me declare my shahada – a youth coordinator from a mosque in Atlanta. When I first reached out to him in a chatroom, he seemed apprehensive, but when I explained my interest in Islam, he offered to call me. That lone phone call changed the course of my life. After asking me some questions, he helped me recite the declaration of faith over the phone. Then he drove nearly three hours to introduce me to his cousins, who lived near me, bringing a prayer rug, a hijab, and a few introductory books. Little by little, my support system started to take shape.   

But Ramadan was approaching, and not only would it be my first fast, but it would also be the first time I would quietly step back from the holidays my family still cherished. I was still living under my parents’ roof, so I understood this transition would require patience and care. I learned to move thoughtfully, navigating the quiet tension between the faith that I had embraced and the home in which I had been raised. As the reality of the fast dawned on me, I began to realize that the thirst I would experience would extend beyond drink. I would be thirsty for guidance, for companionship, and for a sense of community. 

The Convert who Gave me a Book

As Ramadan drew closer, I started to feel a sense of panic. I knew that fasting was obligatory. I knew that I was expected to abstain from food and drink from dawn until sunset. What I did not know was how I would manage it in a household that was not fasting, or whether I would be able to endure it physically and emotionally. The thought of it intimidated me. I wondered how I was supposed to enter such a significant month of worship without guidance.

Around that time, I connected online with another convert who was living on the military base near us. My father worked on that same base, so in a way our worlds overlapped, even if only slightly. His name was Idris. When I confided in him about my anxiety over my first Ramadan, he listened with understanding that only another convert could fully offer. He told me he had a small book that might help answer some of my questions and brought it to me in person. 

The book was called The Essentials of Ramadan. It was modest in size, but to me it felt comprehensive. It explained the structure of the fast, the suhoor meal before dawn, what would invalidate the fast, and what would not. It clarified matters I had not even thought to ask about, including the small details that can cause uncertainty for someone new. Having that information gave me confidence. It transformed Ramadan from overwhelming to structured and attainable. 

Decades later, I remain genuinely grateful to Idris for that act of kindness. After he gave me the book and we spoke about Ramadan, our paths diverged, and I never heard from him again. Over the years, I have sometimes reflected on how brief yet meaningful that chance encounter was. Allah subḥānahu wa ta'āla (glorified and exalted be He) knows best the wisdom behind such moments, but I do know that his willingness to share a simple resource changed my experience of that first Ramadan in ways he likely never imagined.

Looking back now, I see how small acts of support can leave a lasting imprint. A book. A phone call. A message that says, “Here is what you need to know.” For someone entering Ramadan without family support or community, that guidance can be the difference between fear and confidence. Even if our time is limited, even if our role in someone’s life is brief, we can help steady their steps. More than twenty-five years later, I still remember the brother who handed me a small book and made me feel less alone.

The Supportive Sister

Idris was not the only person who helped me during that first Ramadan. Surprisingly, once the month began, I found the fast manageable. I was attending school and working at the same time, so my days were busy enough to keep my mind occupied. I worked in the customer service department of a local newspaper, so I was constantly speaking with people. The structure of my schedule helped the hours pass quickly, so the hunger and thirst did not overwhelm me. What unsettled me most was something far more trivial. I felt self-conscious about my breath while fasting!

Because I worked closely with customers and colleagues, I worried that fasting made my breath unpleasant. Before Islam, chewing gum throughout the day had been routine for me, and suddenly that small habit was no longer available. I remember wondering whether the people I spoke to could notice, and whether they would judge me. For a new Muslim already navigating an internal transformation, even something as minor as this felt magnified.

During Ramadan, a sister who was related to the youth director who had helped me take my shahada came to visit me at work. She had recently returned from a trip and brought me dates and a few small gifts. More importantly, she came simply to check on me and ask how I was managing my first Ramadan. When I confessed to her that it was not the fast itself that was the difficulty, but the embarrassment about my breath, she responded with gentle reassurance. She shared with me the words of Prophet Muhammad, peace and blessings be upon him, who said: 

“By the One in whose hand is my soul, the odor coming from the mouth of a fasting person is more pleasant to Allah Almighty than the scent of musk. Allah said: He leaves his food, his drink, and his passions for My sake. The fast is for Me and I will reward him for it with a good deed ten times like it.” [Sahih Bukhari 1894]

convert

“For a new Muslim, that kind of understanding carries immense weight. It communicates that someone sees you, understands your sensitivities, and wants you to succeed.”

Hearing that hadith changed my perspective immediately. What I had viewed as a source of shame was, in reality, an act beloved by Allah subḥānahu wa ta'āla (glorified and exalted be He). I felt a rush of confidence and relief, along with a deeper love and awe for my Creator. She also offered practical advice, reminding me that I could rinse my mouth carefully without swallowing water and brush my teeth during the day as long as I was cautious. That combination of comfort and practical guidance brought me so much ease during a vulnerable moment.

In retrospect, I realize how significant that visit was. The sister addressed my concerns without delivering a lecture or overwhelming me with legal rulings.  She simply took the time to show up, ask how I was doing, and share a hadith that reframed my experience. For a new Muslim, that kind of understanding carries immense weight. It communicates that someone sees you, understands your sensitivities, and wants you to succeed. More than twenty-five years later, I still remember that conversation, especially whenever I come across this hadith:

“Whoever relieves the hardship of a believer in this world, Allah will relieve his hardship on the Day of Resurrection. Whoever helps ease one in difficulty, Allah will make it easy for him in this world and the Hereafter…” [Sahih Muslim 2699]

I pray that Allah subḥānahu wa ta'āla (glorified and exalted be He) rewards every single individual who supported me before and during my first Ramadan, those who answered questions, shared resources, visited me at work, or simply took the time to check in. Their gestures may have seemed small to them, but they carried tremendous weight in my life. With their encouragement, I found the confidence to continue stepping forward.

The Continuous Search for Belonging

Part of that journey included attending taraweeh prayers. I did not attend many during that first Ramadan because of my work and school schedule, but when I did go, the experience was unforgettable. The mosque community at the time was warm and welcoming. I was introduced to the imam, and when I told him I was a convert, he made a point of making me feel comfortable. He offered his contact information and encouraged me to reach out if I needed guidance. 

I also traveled to Maryland to visit my Muslim friends and participated in community gatherings and tarawih there. Moving between communities allowed me to see the broader fabric of the ummah, and it reminded me that even if I lived in isolation, I was part of something much greater. There was a tangible sense of unity in the masjid. I knew that everyone was fasting and striving, and that awareness gave me strength. Even when I returned home to a household not observing Ramadan, I knew that across the city and around the world, others were fasting alongside me.

Experiencing that communal spirit was important, especially as someone who had entered Islam with limited local support. At the same time, I came to understand that not every convert encounters the same welcome. Some enter mosques and feel invisible. Others lack family stability or community connection. For new Muslims, Ramadan can magnify both belonging and isolation. That is why our Islamic centers must be intentional in cultivating spaces of care, guidance, and understanding. A convert navigating their first Ramadan carries questions, vulnerabilities, and often complicated family dynamics. My hope is that in this Ramadan and in many Ramadans to come, new Muslims experience the same welcome and reassurance that carried me through my first fast. 

 

Related:

[Podcast] Navigating Christmas: Advice to Converts, from Converts | Hazel Gomez & Eman Manigat

I’ve Converted, And It’s Christmas…

 

The post My First Ramadan As A Convert: The Lengths Small Acts of Kindness Can Go appeared first on MuslimMatters.org.

The Taliban are burning musical instruments in the name of morality. It is an assault on all culture

The Guardian World news: Islam - 25 February, 2026 - 13:31

The sounds of Afghan history are being erased to prevent music’s ‘moral corruption’ of the Afghan people. We can help keep Afghanistan’s music alive. Plus, Eliane Radigue’s deep listening, and the brilliance of Sinners’s score

The horrors of the Taliban’s rule in Afghanistan are all-encompassing. New laws that effectively legalise domestic abuse means that every woman in the country now lives with the threat of state-sanctioned violence. In the context of the twin tragedies of the Taliban’s fundamentalist zealotry, and the rest of the world’s silence in the face of their atrocities, the fate of Afghanistan’s cultural life might seem a smaller catastrophe. Yet it’s equivalently devastating.

The recent burning of hundreds of musical instruments and equipment – reported last week on Afghan National Television – is the latest stage of the Taliban morality police’s ongoing mission to destroy all these artefacts. Last week’s pyre included tablas and harmoniums, instruments that are the bedrocks of Afghanistan’s unique tradition of classical music, as well as keyboards and amplifiers.

Continue reading...

What Islam Actually Says About NonMuslim Friends | Night 8 with the Qur’an

Muslim Matters - 25 February, 2026 - 05:34

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Question That Divides Families

“Can I be friends with non-Muslims?”

This question causes more conflict in Muslim households than almost any other.

The teen’s perspective: “My best friend isn’t Muslim, but she’s the only one who showed up when I was struggling. She respects my faith. She even fasted with me during Ramadan. But the masjid says this is haram. Am I supposed to cut her off?”

The parent’s fear: “My child’s entire friend group is non-Muslim. They’re nice kids, but I’m terrified my child will drift away from Islam. Should I force them to only hang out with Muslims?”

Both are asking the wrong question.

What the Quran Actually Says (And Doesn’t Say)

The ayah everyone quotes:

Surat al-Ma’idah [5:51]:

“O believers! Do not take Jews and Christians as awliya…”

People hear this and conclude: “See? No non-Muslim friends.”

But here’s the problem: “Awliya” doesn’t mean “friends.”

Awliya (singular: wali) means:

  • Guardians
  • Protectors
  • Those you turn to for ultimate allegiance and moral authority
  • Those you prioritize over Allah’s guidance

This ayah is NOT saying: “Don’t have lunch with your non-Muslim classmate.”

This ayah IS saying: “Don’t give your ultimate loyalty, spiritual allegiance, or moral compass to those who oppose Islam.”

Context matters: This was revealed when some Muslims were abandoning the Prophet ﷺ and siding with enemies actively fighting Islam.

That’s not the same as having a supportive, respectful friend who happens to be a Christian, for example.

The Ayah That Changes Everything

Surat al-Mumtahanah [60:8]:

“Allah does not forbid you from dealing lovingly and fairly with those who have neither fought nor driven you out of your homes. Certainly, Allah loves those who are fair.”

“Dealing lovingly”—birr—is the same word used for how you treat your parents (birr al-walidayn).

Read that again.

Allah is using the SAME language for non-Muslims who are peaceful as He uses for your own parents.

That’s not just tolerance. That’s genuine care, kindness, and relationship.

The Prophetic Model: Friendships Across Faith Lines

Here’s what most Muslims don’t know:

The Prophet Muhammad ﷺ had close, loyal relationships with non-Muslims throughout his life.

Examples:

  1. An-Najashi (the Christian King of Abyssinia)
  • Protected Muslims when they were persecuted
  • When he died, the Prophet ﷺ mourned him deeply
  • The Prophet ﷺ prayed janazah for him in absentia
  1. Non-Muslim allies during the boycott
  • When Muslims were starving during the boycott of Banu Hashim
  • Non-Muslim relatives and allies smuggled food to them
  • The Prophet ﷺ maintained these relationships

This wasn’t “tolerance.” This was genuine relationship built on mutual respect.

The Framework: Permission + Wisdom

Here’s what Islam actually teaches:

Permission:

✅ You CAN have non-Muslim friends

✅ You CAN care for them, support them, work with them

✅ You CAN learn from them, laugh with them, be there for them

✅ You CAN defend them when they’re wronged

Wisdom-Based Boundaries:

⚠ Your CLOSEST friends—your inner circle—should be people who push you toward Allah

⚠ A non-Muslim friend can only elevate you so far spiritually

⚠ Don’t compromise Islamic values to maintain the friendship

⚠ Don’t make them your ultimate moral authority over Allah’s guidance

It’s not haram vs. halal as much as it’s permission vs. wisdom.

What Parents Need to Understand

Your teen’s non-Muslim friends aren’t automatically a threat.

Ask better questions:

Not: “Are they Muslim?” But: “Do they respect your faith?”

Not: “Do they pray?” But: “Do they support and respect you when you pray?”

Not: “Will they take you to Jannah?” But: “Do they make it easier or harder for you to practice Islam?”

The Reality Check (from 20+ Years of Experience)

Here’s the uncomfortable truth from working with Muslim youth for over two decades:

When Muslims have deep friendships with non-Muslims as their PRIMARY social circle, 95% end up in one of two paths:

Path 1 (uncommon, but beautiful): The non-Muslim friend accepts Islam. The friendship goes to the highest level. Everyone wins.

Path 2 (far more common): The Muslim slowly drifts from Islam until they’re either:

  • “Muslim by name only” (barely practicing)
  • No longer identifying as Muslim at all

Why does this happen?

Not because the non-Muslim friend is malicious.

But because:

  • Good intentions don’t prevent drift
  • Even supportive friends can’t push you to Islamic heights
  • The influence flows from majority to minority
  • Subtle pressures compound over time

The consequences of Path 2:

  • Broken families
  • Broken hearts
  • Long-term regret
  • Spiritual emptiness

This isn’t fear-mongering. This is pattern recognition from hundreds of cases.

The Classical Wisdom

From the Hadith:

Abu Huraira reported: The Prophet ﷺ said, “A man is upon the religion of his best friend, so let one of you look at whom he befriends.” (Tirmidhī)

From the Companions:

Abdullah ibn Mas’ud, may Allah be pleased with him, said, “Remember Allah Almighty often. Do not accompany anyone unless they help you remember Allah (‘Azza wa Jal).” (Shu’ab al-Imān)

Abu Darda, may Allah be pleased with him, said, “A righteous companion is better than loneliness, and loneliness is better than an evil companion….” (Rawḍat al-‘Uqalā’)

From Imam Ash-Shafi’i:

“Three things will increase your intellect: sitting with the scholars, sitting with righteous people, and leaving off speech that doesn’t concern you.”

From Sufyan Al-Thawri:

“There is nothing that corrupts a person or helps them be better more than their close friend.”

Your teen’s closest circle will shape their deen more than almost any other factor.

The Both/And Approach for Families

For Teens:

Yes:

  • You can have non-Muslim friends
  • You can care about them deeply
  • You can learn from them
  • You can be there for them

But:

  • Make sure your closest friends are pushing you toward Allah
  • Don’t surround yourself primarily with non-Muslims
  • Invite your non-Muslim friends to Islam (through character first, then words)
  • If they pressure you to compromise, that’s a red flag
For Parents:

Don’t:

  • Force your teen to cut off all non-Muslim friends
  • Treat every non-Muslim as a spiritual threat
  • Make Islam feel like isolation

Do:

  • Help them build strong Muslim friendships alongside non-Muslim ones
  • Ask about the QUALITY of friendships, not just the religion
  • Model healthy non-Muslim relationships yourself
  • Create opportunities for them to connect with practicing Muslim peers

The Da’wah Question

Here’s what the video addresses, but it deserves expansion:

“Why haven’t you invited your close friend to Islam?”

This reframes everything.

If you truly believe Islam is the truth, and you genuinely care about this friend—why wouldn’t you want them to have what you have? Why wouldn’t you want them to succeed in the Hereafter?

Not through pushy lectures. But through:

  • Living Islam so beautifully they ask questions
  • Being so consistent in character they notice
  • Answering their questions honestly when they arise
  • Sharing your faith naturally, not by forcibly

Many of the greatest Muslims—both today and historically—came to Islam through friends.

The question is: Are you influencing them, or are they influencing you?

Discussion Questions for Families

For Teens:

  1. List your 5 closest friends. Are you a better Muslim around them, or worse?
  2. Have you ever invited your non-Muslim friends to learn about Islam? Why or why not?
  3. If you had to choose between a friendship and your deen, which would you choose? (Be honest—your answer reveals where you are.)

For Parents:

  1. Do you have any close non-Muslim friends? How do you maintain that relationship with boundaries?
  2. Have you helped your teen build strong Muslim friendships, or just criticized their non-Muslim ones?
  3. What does “righteous companionship” look like practically for your teen’s age and context?

For Discussion Together:

  1. What’s the difference between a friend who “tolerates” your Islam and a friend who “supports” it?
  2. How can we judge friendships by their fruit (impact) rather than by labels (religion)?

What would it look like for our family to practice “birr” (kindness) toward our non-Muslim neighbors and friends?

The Bottom Line

Can your teen have non-Muslim friends?

Yes—but with wisdom.

Should their entire social circle be non-Muslim?

No—that’s spiritually dangerous.

What’s the ideal?

A mix: Non-Muslim friends who respect their faith + Muslim friends who elevate their deen + a clear understanding that the closest circle should be those who push them toward Allah.

It’s not about isolation. It’s about being intentional.

Continue the Journey

This is Night 8 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 9 – “When Friends Pull You Away” (The Companions of the Cave and recognizing when a friendship has become toxic)

For daily extended reflections with journaling prompts, personal stories, and deeper resources, join Dr. Ali’s email community: https://30nightswithquran.beehiiv.com/

Related:

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

Week 1 in Review: Is Your Teen Actually Changing? | Night 7 with the Qur’an

The post What Islam Actually Says About NonMuslim Friends | Night 8 with the Qur’an appeared first on MuslimMatters.org.

Ramadan, Disability, And Emergency Preparedness: How The Month Of Mercy Can Prepare Us Before Communal Calamity

Muslim Matters - 24 February, 2026 - 20:47

As a person born with a muscular physical disability, who now uses a wheelchair, I naturally hoped that all of our masajid would be accessible. The access to elevators instead of needing to climb a flight of stairs. This need for accessibility grew even more after witnessing my parents age, because it was the norm for my father to carry me up while my mother carried the wheelchair, but now it was increasingly getting difficult for them.

I unexpectedly got married, but out of shyness, I never wanted my husband to carry me publicly. The only way to climb a flight of stairs, in this scenario, was to have at least three men carry me when seated on the wheelchair, while having another person carry my other belongings. I coincidentally have two younger brothers, so they usually assist my husband when carrying me. This made me think of my privilege, which increasingly caused unsettlement over the lack of accessibility within the Masjid.

I had the privilege of not only getting married as a sister with a disability—which is sadly still rare and a topic of taboo—but also had the privilege of having more mahrams around me to help out. There was sometimes the Masjid staff uncle to help out, too, and we would accept his help whenever either of my brothers could not be present. I, however, still had the privilege of my family—especially my father—being relatively known within the Hong Kong Muslim community, which made it easier to ask for help. I recognized that this might not be the case for everyone and, therefore, did not feel comfortable accepting that our masjid was not fully accessible.

The lack of accessibility in my eyes meant that many navigating accessibility barriers are not welcomed to attend communal events. This lack of accommodation occurred even more during the month of Ramadan, because of the increased number of crowds, resulting in increased safety hazards for even trying to be lifted up the stairs.

I felt a tremendous amount of guilt for not being able to solve the accessibility barriers. This guilt increased even more as an author and disability advocate, who was also aware of the scarcity of land in Hong Kong. I understood the complexity of trying to improve accommodations within old buildings. The awareness that there were many who cared—including some in the position of authority—but they just genuinely did not know how to find solutions.

My thoughts on the lack of accessibility, due to stairs, were suddenly challenged during the November 2025 Tai Po fires in Hong Kong that killed 161 people. Residents within the Tai Po building complex were left carrying those with mobility barriers down the stairs as an act of mercy in its most urgent form. Our community was not prepared for such a dire calamity to hit, but as a larger society, we were more unprepared for effective strategies to help those with mobility barriers down the stairs, let alone in a state of emergency.


What do we do when our staircases are suddenly packed with panicked crowds because the building we are in—and surrounding buildings—are engulfed in flames?

How can we function and think in such a state?

Who are amongst those who have a higher risk of not being able to escape?

Do we choose to just save our own lives, or do we also try to save the lives of those with mobility barriers?

There was a sudden realization that stairs are not necessarily barriers at all times. Stairs can be forms of escape and the route to safety, especially when it is more unsafe to use the elevator. We will always need stairs within buildings despite other forms of accessibility. We would always need to be trained to get down the stairs even before a calamity hits.

Our city was in agony and grieving.

People with disabilities—which included me—felt this extra layer of grief because we understood how much our community needed to be prepared not only in a time of calamity but in everyday life.

Our communities have a long way to go.

I could not help but think about Ramadan after the Tai Po fires, because Ramadan is a time when our Masjid is most crowded, and when Muslims are usually in a state of panic for not wanting to miss iftaar and taraweeh prayers. Before, I thought of avoiding the Masjid during Ramadan, just to not get in the way, but now, I think Ramadan is the best time to be present, in order to train our community for emergency preparedness. I think this even more after reflecting on the purpose behind the month of Ramadan as a month of mercy and communal unity.

Here are ways in which Ramadan, as a month of merc,y can prepare us before communal calamity:

1. Acts of Mercy as a Form of Worship

Ramadan is not just a month for fasting because not everyone can fast. Ramadan is a month of mercy for us to remember Allah subḥānahu wa ta'āla (glorified and exalted be He) and also our most vulnerable. Recognize that some may not have food, or that there are community members going through calamity, and needing support. Embodying mercy is encouraged, especially as an act of worship. It should, therefore, come naturally to offer help if noticing that anyone is struggling, including with accessibility.

disability justice

“Mercy can be shown by prioritizing accessibility and working together to find solutions.” [PC: Clyde He (unsplash)]

The act of offering help is just a basic act of mercy, though. Mercy can be shown by prioritizing accessibility and working together to find solutions. Stairwells without evacuation chairs, masajid without clear exit routes, and community centers without inclusive drills all place vulnerable members at risk. Ramadan, however, offers a unique opportunity to reframe accessibility as a spiritual obligation towards mercy enacted through preparedness.

“And cooperate in righteousness and piety”[Surah Al-Ma’idah: 5;2]

Why wait for an emergency to cooperate together as a community? Ramadan is the best time to learn what cooperation is, what it looks like in action, and acts of righteousness that increase one in piety.

We have lost the essence of Ramadan if we see a mother struggling to carry a stroller but choose to ignore her by rushing for taraweeh. It is a missed opportunity for righteousness and acting consciously. Piety requires us to act consciously, so the conscious effort to act with mercy inadvertently ends up as a form of worship, too.

2. Discipline from Ramadan to Communal Responsibility 

Praying the five daily prayers—as well as taraweeh—and fasting from dawn to dusk trains individuals in patience, discipline, and time awareness. These are qualities that we need in emergency preparedness. Emergency preparedness trains the community in social responsibility and cooperation, but we should not wait for a calamity to occur to develop these skills. Ramadan is there, rather, to help us develop these skills, as it is designed for us to take more social responsibility through donations and awareness of poverty. It is designed for us to cooperate in sighting the moon to decide when Ramadan begins as well as ends. Ramadan additionally facilitates us to come together to arrange and distribute food. Manage crowds gathered in one place so that everyone can pray on time and then leave with safety, too.

The discipline that we are trained to achieve during Ramadan needs to be translated more into communal responsibility in everyday life in order to prepare for emergencies. This can only occur if we know how Ramadan is training us. A lot of us are being trained without being aware of being trained. This is the missing link. Training needs to be highlighted as a form of discipline, so we can realize that it is not only helping us prepare for Ramadan, but also for emergency preparedness as a community.

A way to discipline our community further during Ramadan is to see how crowds within our Masajid can be mobilized for awareness campaigns and evacuation drills. Just as fasting heightens our awareness of hunger, preparedness heightens our awareness of vulnerability. Ramadan is not only about abstaining from food and drink—it is about feeding mercy into action by ensuring no one is left behind.

3. Ramadan Emphasizes that We are All Vulnerable and How Every Life Matters

The food we have is because of Allah subḥānahu wa ta'āla (glorified and exalted be He). Our ability to eat is because of Allah subḥānahu wa ta'āla (glorified and exalted be He). It is not for us to decide whose life is more valuable. Ramadan rather makes it clear that all lives are valuable and that we are all equally vulnerable before Him.

People with disabilities, and our elderly, were not the only ones vulnerable within the Tai Po fires. Every human being—and pet—present was vulnerable. The degree of vulnerability one faces may differ, but when calamity hits, this is not usually the focus. The focus usually is saving lives and getting out of a difficult situation.

The mindset that we have towards others during a calamity is a mindset necessary to keep throughout the year. Saving lives or making the lives of those around us better needs to be our general priority, even before calamity hits. Our priority must always be getting anyone out of difficulty—out of empathy—due to considering the life of someone generally valuable.

                 “Whoever saves one life, it is as if he has saved all of humanity” [Surah Al-Ma’idah; 5:32]

This mindset of valuing each life—regardless of background—can be more easily cultivated during Ramadan. This cultivation will prepare us not to think twice about whether or not to save someone during an emergency.

The Masjid that I go to may have stairs, but it also has an emergency door exit, which makes it clear that advocating for emergency preparedness through training the community needs to be a focus. Recently, a group of us has started a branch under our Masjid’s committee, called Rise with Mercy. It is hoped to eventually address the topic of accessibility—including during the month of Ramadan—to train our community towards preparedness in emergencies.

If we truly consider Ramadan a month of mercy, all of us need to commit towards making our Masajid places of safety and preparedness, so that as a community we are unified and trained before any calamity.

 

Related:

[Podcast] Muslims and Disability: A Way Forward | Sa’diyyah Nesar

Reflections On Observing Ramadan With A Disability

The post Ramadan, Disability, And Emergency Preparedness: How The Month Of Mercy Can Prepare Us Before Communal Calamity appeared first on MuslimMatters.org.

Somalis In Firing Line Of American Crackdown

Muslim Matters - 24 February, 2026 - 19:29

Ranked among the many issues for which the winter of 2025-26 might be remembered in the United States – ranging from explosive exposes of abusive tycoons linked to a country whose genocide of Palestine Washington has long supported, to a regime-change raid in Venezuela, to sabre-rattling over Greenland – is the conduct and controversy of its immigration enforcement agency, commonly known as ICE, particularly in Minnesota. And central to the Minnesota operation has been a long-running smear campaign against Somalis by the American right wing.

Somalis as an Easy Target

Although their narratives have been bubbling for several years among the far-right, misinformation and hate-mongering toward Somalis in the United States came to international attention in December 2025 when the immigration enforcement militia descended on Minnesota and promptly began to arrest thousands of people, supposedly on suspicion of illegal immigration. Somalis have in particular been targeted by Donald Trump’s regime, whose officials have recklessly flung around accusations of scams against Somalis at large.

The American far-right has a history of targeting one minority after another – Mexicans, infamously, were an early target of choice during Trump’s first electoral campaign a decade ago – and the needle has swung to Somalis. But their status as a visible and distinctive minority is not the only reason that Somali-Americans have been targeted with special venom. Somalis simultaneously tick several boxes for the far-right and the various networks, influencers, and rabble-rousers who incite them. For one thing, Somalis are overwhelmingly Muslims; for another, they are quite distinctly black Africans. Thirdly, the Minnesotan politician Ilhan Omar, from the liberal opposition, has been a favourite target of the right-wing since she was elected in 2019. Fourthly, Minnesota’s governor, Timothy Walz, was the opposition’s vice-presidential nominee in the last election, and the government has made a point of attacking him: to claim that Minnesota is drowning in Somali fraud implicates Walz as well.

“Minnesotan politician Ilhan Omar, from the liberal opposition, has been a favourite target of the right-wing since she was elected in 2019.”

The Somalia War and the United States

Beyond internecine American politics, however, there are also broader geopolitical and institutional issues. Somalia carries popular connotations of state failure and militia anarchy owing to the civil war of the 1990s. More recently, the United States has been heavily involved in Somalia’s war, mainly but not exclusively through regular airstrikes that peaked under Trump’s first tenure. The American role in this war is rarely mentioned or debated at home, and this makes it easy for the far-right to target Somali diasporas as opportunistic “aliens”.

Somalia was famously labelled the world’s first “failed state” in the 1990s, after a longstanding military dictatorship armed to the teeth by Washington was ousted. Supposedly in order to relieve a famine – which, in fact, had largely passed by the time they deployed – American soldiers were sent at the helm of a United Nations mission to Somalia, where they proved entirely incapable of appreciating, let alone navigating, the war’s fractious politics, which they only exacerbated with their imperious and frequently gung-ho attitude.

The United Nations secretary-general Boutros Boutros-Ghali – a pro-American former foreign minister of Egypt – was unsatisfied with famine relief and intended to make the mission an example of United Nations jurisdiction backed up by American power. In fact, the leaders of the original famine relief mission, Algerian diplomat Mohamed Sahnoun and Pakistani commander Imtiaz Shaheen, resigned in disgust, Shaheen describing the attitude toward Somalia as that of an opportunistic scientist trying to test a vaccine on an animal. Boutros-Ghali’s dismissive arrogance toward the region, especially toward Somalia’s most powerful militia commander, Farah Aidid, was shared by the American admiral in charge of the mission, Jonathan Howe.

Pithily nicknamed “Animal Howe” rather than “Admiral Howe” by Somali detractors, Howe’s incompetence only exacerbated Somali polarization, while both American and other United Nations soldiers were frequently guilty of abuses and gratuitous brutality, with the Habirgidir clan in Mogadishu a particular target. Though by the conservative guess of its own military, American bombardment killed some three thousand Somalis over the course of the year, the abiding memory of the campaign was the killing of eighteen American soldiers, several of whose corpses were dragged through the streets, by Somali militants in the October 1993 Battle of Mogadishu. With no attention to the wider context or the much greater human cost borne by the Somalis, Somalia was myopically recalled in the United States as a case of barbaric ingratitude for a relief mission.

However, the 1993 campaign was only the first chapter in a long American military involvement in Somalia. During the 2000s, the United States funded a number of predatory militias to hunt down Islamists as part of its “war on terror”, and in 2006, this backfired when the Islamists captured Mogadishu. Thereafter, the United States not only ousted the Islamists with a military invasion, largely conducted through airstrikes and commandos, but did so in league with Somalia’s “Auld Enemy” Ethiopia – an aspiring regional hegemon whose rivalry with Somalia is akin to that between India and Pakistan, between China and Taiwan, or between the two Koreas.

During the late 2000s, many Somalis from the diaspora fought in the subsequent insurgency against the invasion. The most prominent insurgent faction, Shabaab, actively urged foreign and diaspora Muslims to join its campaign: in turn, American “counterterrorism” agencies increasingly focused on Somali-Americans during this period. The United States is therefore closely intertwined with the Somali war: American airpower and diplomacy have been key ingredients in a twenty-year occupation, while Shabaab appeals have prompted increased institutional scrutiny on Somali-Americans long before Trump came to power.

None of this history is countenanced, let alone appreciated, by America’s far-right: instead, Somalis, like other minorities, are treated in racist logic as “Third Worlders” genetically predisposed to make a mess of whatever country they visit. This has been amplified by the attempts of pro-Israel influencers, who have whipped up smear campaigns against many Muslim populations in North America and the United States: in the United States, Somalis have become a favoured target for far-right networks both linked to Israel and not, including those to which Trump is keenest to pander.

Theatrics and Diversions in Minnesota’s Winter of Discontent

Trump, and the American right wing at large, have long set deportations of alleged “illegals” as an unabashed aim. Mass deportations of illegal immigrants are hardly a novelty in American politics; Trump’s gleefully menacing “Border Czar” Tom Homan cut his teeth under the Democratic regime of Barack Obama. What is newer is the blatant politicization, undisguised ethnic profiling, and unrestrained glee, often crossing the line into sadism, that is involved in crackdowns. Over seventy thousand people across the United States have been arrested, frequently in galling conditions, on evidence that is usually thin where it exists at all: over four thousand of these have fallen prey to the grandly announced Minnesota crackdown, where masked “ICE” agents were joined by border patrollers with a similarly cavalier attitude toward such inconveniences as trigger discipline or proof of guilt.

This attitude was on show when masked agents shot dead, on camera, two civilians without provocation and were blamed by officials as senior as Trump’s blustery deputy James Vance for their own murders. It was also on display when Somali-American driver Ahmed bin-Hassan was accosted in his car at work by over a dozen agents who demanded his documentation. With a cool and cheeky, almost mocking humour, remarkable given that a civilian had already recently been killed by federal agents, bin-Hassan challenged the agents.

“‘Can I see your identity?’” he asked, echoing an agent’s question. “Why the hell would I show random people my ID? You want to steal my identity? Where’s your ID? Let me check if you’re a US citizen, how about that? Hey, you guys better move on, man.” Noticing their Border Patrol insignia, he added, “Dude, listen. I’m here working, you’re working too, right? So go, it says ‘U.S. Border Patrol’, this is not the border. Go to the Canada border or the Mexico border. I’m working, dude.”

Bewildered by this uncommon commonsense defiance, the agents pointed out his Somali accent, as if different accents in a multiethnic country were an indication of guilt. “Oh, so you going by accents now? Is that what it is? Is that an accent? Have you heard the Israeli accent? Have you heard the European accent? It’s garbage.”

As the faltering agents continued to hover, bin-Hassan held firm. “I’m not gonna show you, I don’t have to show you anything. If a police officer comes here, I’ll comply with it, but you, as Border Patrol, I don’t even know if you’re a real police officer. Where’s your ID? Where’s your ID?” Referring to the nameless labels that the officers wore, he added, “And I’m not gonna go by C20. That’s a, that’s a periodic chemical, that’s a periodic element. C20? What are you, Cobalt 20?”

Greg Bovino

Border police commander Greg Bovino

Matters reached such a stage that the bewildered agents were forced to call in a man without a mask, their commander Gregory Bovino – who, with his longcoat and crewcut, has swaggered at the centre of the crackdown controversy- was called in, but the Somali-American driver held his ground.

Bovino’s attempts at intimidation have often backfired, but his officers have presented a real threat: he has been known to protect and encourage even officers with blood on their hands. His theatrics eventually earned such ire that he was sidelined in favour of Homan himself.

But none of this suggests respite for Minnesota or for Somali-Americans. Under pressure for links with notorious pedophile and child-trafficker Jeffrey Epstein, a key node in pro-Israel and anti-Muslim networks, and his regime’s refusal to release Epstein’s files without redaction, Trump has continued to lash out at both Somalia and Somali-Americans, and reached for a favourite target in Omar. The Somali government, with the exception of outspoken defence minister Ahmed Fiqi, has been subdued; Omar, though, finally snapped back, “The leader of the Pedophile Protection Party is trying to deflect attention from his name being all over the Epstein files.”

The deeper Trump sinks in the mire, the more he can be expected to attack Somalis as red meat for his supporters. Even more, however, there is no indication that Somali Americans will back down.

 

Related:

Op-Ed: Bitterness Prolonged – A Short History Of The Somaliland Dispute

Op-Ed: Understanding The Somaliland Recognition Decision – A Counterargument To The Prevailing Muslim Consensus

 

The post Somalis In Firing Line Of American Crackdown appeared first on MuslimMatters.org.

Week 1 in Review: Is Your Teen Actually Changing? | Night 7 with the Qur’an

Muslim Matters - 24 February, 2026 - 03:30

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Question Every Parent is Asking

Insha Allah, you’ve now watched (or hopefully your teen has now watched) seven nights of content about identity and belonging.

But here’s what you really want to know: Is anything actually changing?

Not “Did they watch the videos?” but “Are they different?”

Let’s be honest about what growth looks like—and what it doesn’t.

What Growth Actually Looks Like (It’s Smaller Than You Think)

Signs your teen is processing this material:

  1. They’re asking uncomfortable questions
  • “Do you think I should use my full name at school?”
  • “Why did you name me [their name]?
  • “Have you ever felt like an imposter?”

Growth ≠ having all the answers. Growth = being willing to ask hard questions.

  1. They mention the series unprompted
  • To a friend
  • In passing at dinner
  • When something reminds them of an episode

If they’re thinking about it outside of watch time, it’s sinking in.

  1. Small behavioral changes
  • They correct someone on their name pronunciation
  • They pray more openly (even just one more prayer)
  • They push back on a friend’s pressure (even once)
  • They ask to talk about a parent conflict differently

Don’t look for dramatic transformation. Look for micro-shifts.

  1. They’re journaling or reflecting Even if you don’t see it, they might be processing privately. Respect that.
  2. They’re still watching Consistency = engagement. If they’re showing up each night, something is resonating.

What’s NOT a Sign of Growth (Stop Expecting These)

  1. Perfect adherence to every teaching They’re not going to implement everything from all seven nights. That’s not realistic.
  2. Sudden elimination of all struggles Identity crises don’t resolve in one week. Comparison doesn’t disappear overnight.
  3. Constant enthusiasm about the series Teens don’t gush about personal growth. They process quietly.
  4. No more parent conflicts Week 1 gave them a framework for respectful disagreement. It didn’t eliminate disagreement.
  5. Immediate confidence Imposter syndrome doesn’t vanish because they watched one video. But they now have language for what they’re feeling.
Week 1 Recap: What We Covered

Night 1: Who Am I Really? (Surat Al-‘Asr)

  • Identity isn’t found in a moment—it’s built through consistent choices
  • Four components: Belief based on knowledge, righteous action, encouraging truth, patience

Night 2: Imposter Syndrome (Prophet Musa )

  • Even prophets felt unqualified
  • Allah chose Musa WITH his weakness, not despite it
  • Your inadequacy might be where Allah’s blessing shows up

Night 3: When Your Parents Don’t Understand (Surat Luqman)

  • Honor parents AND maintain boundaries
  • Disobedience is the last resort after exhausting all respectful options
  • The 5-step process before considering disagreement

Night 4: Being Muslim in Non-Muslim Spaces (Prophet Yusuf )

  • Yusuf stayed true to himself even when completely alone
  • The cost of compromise is always higher than the cost of integrity
  • Better alone with Allah than surrounded by people pulling you to the Fire

Night 5: The Comparison Trap (Surat al-Hujuraat)

  • You’re measuring the wrong things (Allah measures by taqwa)
  • You don’t actually know who’s “better”—only Allah does
  • Stop comparing, start growing

Night 6: Your Name, Your Story

  • Your name is a du’a your parents made over you
  • On the Day of Judgment, Allah will call you by your name
  • Reclaiming your name = reclaiming your story

One thread through all six: Knowing who you are before Allah.

The Integration Question

Here’s what parents often miss:

These seven nights weren’t random topics. They were building blocks.

You can’t have healthy relationships (Week 2) without knowing who you are (Week 1).

You can’t set boundaries with friends if you’re still performing for everyone.

You can’t navigate attraction if you’re measuring yourself by comparison.

You can’t honor your name if you don’t understand your purpose.

Identity comes first. Everything else is built on that foundation.

So, before you move into Week 2 with your teen, ask:

“Which night from this week hit you hardest? Why?”

Don’t lecture. Just listen. Their answer will tell you where the work is happening.

What to Do If Nothing Seems to Be Changing

First: Check your expectations.

Are you looking for dramatic transformation? That’s not how this works.

Are you expecting them to talk about it constantly? Teens process internally.

Are you waiting for perfection? If so, you’ll be disappointed.

Second: Assess the environment.

Are you watching together? Or just telling them to watch alone?

Are you creating space for conversation? Or interrogating them after each episode?

Are you modeling vulnerability? Or just expecting them to be vulnerable?

If you’re not watching with them, start.

If you’re lecturing instead of discussing, stop.

If you’re treating this like homework instead of shared exploration, shift.

Third: Give it time.

Seven nights is not enough to undo years of identity confusion, comparison, and performance anxiety.

But it IS enough to plant seeds.

Trust the process. Keep showing up. Let Ramadan do its work.

Week 2 Preview: Relationships & Boundaries

Tomorrow, insha Allah, Week 2 begins. And it gets harder.

Because now we’re moving from “Who am I?” to “How do I maintain myself in relationships?”

Here’s what’s coming, with Allah’s Mercy:

Night 8: Friendship with Non-Muslims (Is it allowed? What are the boundaries?)

Night 9: When Friends Pull You Away (The Companions of the Cave + how to know when to walk away)

Night 10: Crushes, Attraction & Halal Feelings (The topic nobody talks about but everyone thinks about)

Night 11: Toxic Relationships & When to Walk Away (Recognizing emotional manipulation and spiritual abuse)

Night 12: Loneliness & Finding Your People (When you feel completely alone)

Night 13: Forgiveness When It’s Really, Really Hard (What to do when “just forgive them” feels impossible)

Night 14: Week 2 Recap

These topics are heavier. More personal. More emotional.

Your teen might:

  • Shut down
  • Get defensive
  • Avoid watching
  • Watch alone instead of with you

That’s okay. Keep the invitation open. Don’t force it.

Discussion Questions for Families

For Teens:

  1. Which night from Week 1 challenged you most? Why?
  2. What’s one small thing you did differently this week because of what you learned?
  3. As we move into Week 2 (relationships), what topic are you most nervous about?

For Parents:

  1. What did you learn about your teen’s struggles that you didn’t know before?
  2. How are you creating space for them to process without pressure?
  3. Are you watching WITH them, or just telling them to watch?

For Discussion Together:

  1. If we could only remember one lesson from Week 1, what should it be?
  2. How can we support each other through the harder topics coming in Week 2?
  3. What would it look like to have honest conversations about relationships and boundaries?

The Challenge

Before moving into Week 2, do this:

Teens: Pick ONE night from Week 1 that hit you hardest. Watch it again. Let it sink deeper. Journal or seriously reflect on the reflection question.

Parents: Pick ONE night from Week 1 that surprised you most. Watch it. Ask yourself: “What would my teen want me to understand from this?”

Week 1 was about identity. Week 2 is about protecting that identity in relationships.

You can’t do the second without the first.

Continue the Journey

This is Night 7 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 8 – Friendship with Non-Muslims (Navigating relationships across faith lines with wisdom and boundaries)

For daily extended reflections with journaling prompts, personal stories, and deeper resources, join Dr. Ali’s email community: https://30nightswithquran.beehiiv.com/

Related:

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

Why Your Teen Wants to Change Their Muslim Name | Night 6 with the Qur’an

The post Week 1 in Review: Is Your Teen Actually Changing? | Night 7 with the Qur’an appeared first on MuslimMatters.org.

In a world where eating has become solitary and rushed, Ramadan restores something radical: shared time | Muhammad Abdulsater

The Guardian World news: Islam - 23 February, 2026 - 14:00

Fasting while working long hours is physically demanding. But gratitude is less abstract when hunger has been felt

  • Making sense of it is a column about spirituality and how it can be used to navigate everyday life

Iftar isn’t just eating, it’s synchronisation. Everyone waits. Everyone eats together. It is a rare moment of collective rhythm.

In a world where eating has become solitary and rushed, Ramadan restores something quietly radical: shared time. Iftar is not simply the moment hunger ends but the moment waiting becomes collective. People pause together, watch the same light fade over the horizon, hear the same call to prayer and reach for food at the same time. There is no personalised schedule, no eating on the run. This age-old ritual insists that nourishment is not only physical but spiritual and social, that being fed is being seen.

Continue reading...

NICOTINE – A Ramadan Story [Part 1] : With A Name Like Marijuana

Muslim Matters - 23 February, 2026 - 05:44

When Ramadan exposes the addiction that rules her life, a struggling Muslim convert is caught between her habit and her faith.

Note: This is part one of a two part story.

* * *

Forty a Day

Ramadan was three days away. Thinking of this, Mar winced and took a drag from her cigarette. The wind rattled the window pane. It was always windy in San Francisco. She lay in bed, propped on her elbow, a glass of lemon water beside her. Two months ago, before she converted to Islam, it would have been a double shot of vodka to help her sleep.

Quitting alcohol wasn’t a big deal. It wasn’t a heavy habit. That wasn’t what made her gut knot up.

She exhaled the smoke through her nostrils, watching it fall, then rise, passing in front of the bedside lamp like a line of crows passing in front of the sun.

Her habit was up to forty cigarettes a day, often lighting one from the last. She hadn’t gone to the movies in years because she couldn’t get through two hours without smoking, let alone an entire day.

With a name like Marijuana I was doomed from the start, she thought as she took another drag. Her mother’s work, naming her that. But she went by Mar. No one had ever called her Marijuana except her mother, the DMV, and new teachers on the first day of school – making the class break out in a riot of laughter.

The cigarette had burned down to the filter. She took today’s number 39 out of the pack. For a long time she’d held herself to thirty, swearing up and down that she’d never cross that burning red line. But what use was it? She had no control.

She must have fallen asleep and dropped the cigarette, because she woke when it burned her forearm. “Crap!” she cried out, snatching it up and smacking the sheet to put out a burning bit of tobacco.

She sat up, swinging her bony legs down, and setting her feet with their yellow toenails onto the floor. “Astaghfirullah,” she said. “Sorry for the curse word, Allah.”

Thirty Years of Sucking Smoke

Feeling chilly, she rubbed her arms, thinking that it had been a long time since she’d been touched by another human being. Not since her brief, failed marriage in her thirties.

She’d started smoking when she was fourteen years old, to impress a boy. But instead of becoming her boyfriend, he became physically aggressive with her, then dumped her when she fought his advances. Instead of quitting the cigarettes, her young, stupid self doubled down, finding in the delicate little cylinders a moment of escape and independence – a middle finger to the world.

Now she was forty four. Thirty years of sucking smoke into her lungs.

A vicious coughing bout tore through her, and she nearly dropped number 39 again. When the coughing passed, she dropped the glowing butt into the water glass.

She went to the bathroom, brushed her tar-stained teeth and performed wudu at the sink. Her reflection in the mirror showed a woman on the brink of a chasm, hanging on to a rope. This Islam thing was her last chance. It had to work, and it would, because she truly believed in it. She prayed salat al-Ishaa holding a cheat sheet in her hand, reading the words for each posture of the prayer. She was working on memorizing them, but it was hard.

In bed, she cast one last, longing glance at the pack. Cigarette 40 sat untouched, calling sweetly to her like a mischievous jinn, promising flavor and friendship, but in reality providing nothing more than ash.

She turned off the lamp.

She pulled the blanket – pockmarked with cigarette burns – tightly around herself and fell asleep listening to the rattling of the window pane and thinking of her idiotic 14 year old self, trying to impress a boy. It had all been downhill from there. Her studies suffered. She lost friendships and relationships. She barely made it through college, scraping by with nicotine-fueled late night study sessions as she worked as an at-home sex line operator.

But now she had Islam. Now she had a way forward. If it wasn’t too late.

A Good Word

The next day on the way to work, as she came up out of the Powell Street station a man of twenty five or so asked her for a dollar for food. He was well dressed and didn’t look hungry, though one could never tell for sure, she supposed.

“I’ll buy you a slice of pizza if you like.” Mar gestured. “Pizza by the slice, right there. It’s pretty good.”

“Go shoot yourself, you ugly hag,” the man snarled.

Mar’s eyes narrowed. She wanted to say something vicious and demeaning. But what she said was, “Peace be upon you,” and walked away. Two months ago she would have cursed him out with every filthy phrase known to man, woman or beast. She’d always had a sharp tongue, and as life had soured her heart and spirit, her tongue had become a razor blade.

But Islam had taught her better, and she was trying to change. At one of the Jumuahs she’d attended shortly after her conversion, the khutbah had been all about language. The Prophet, sal-Allahu alayhi wa sallam, said that every joint of the body had to do sadaqah every day, and a good word was sadaqah. He also said, and she remembered this verbatim, “The believer does not insult others, he does not curse others, he is not vulgar, and he is not shameless.”

People came to Islam for different reasons, she knew, but in her case it was all about the Prophet . She’d seen a random video about him on the internet, and then had purchased and read a detailed biography of the man. The level of detail astounded her.

And what a man! Unmistakably human, but with the courage of a lion. She’d fallen in love with him, not romantically but from the soul. And that, in turn, had led her to the Quran, which she had realized was the source of strength that the Prophet drew from, and the guide that kept him on the path.

So if he told her not to curse, then she would not curse.

Ugly Hag

Striding up Powell Street, dodging tourists, litter and taxis, the beggar’s words burned their way through her mind like creeping lava. “Ugly hag.” She could not object, for he was right, she was uglier than the old rubber mat inside her apartment door. She was so thin that her cheeks looked scooped out, and her hip bones protruded through her pants. Her skin was yellow, and her teeth were stained brown. Her hair was as thin as cut straw, and her left side was burned from when she’d fallen asleep smoking and the sheets caught fire.

Remembering the words of the Prophet , she wondered if giving herself a good word counted as sadaqah. “Hang in there, Mar,” she told herself. “You’re Muslim, and in Islam no one is better than anyone else, except by taqwa. Stay the course.” But the words rang hollow in her rickety, worn out heart.

Arriving at her building, she found to her dismay that the sole elevator was under repair. The office was on the second floor. Surely she could make it? But by the tenth step she was gasping like a goldfish taken out of its tank, and gripping the railing with white knuckles. She slowed it down. Take a step, wait a full minute, take a step.

When she was a kid, their little apartment was on the fourth floor above her mother’s bakery. When Mar was done at the bakery, she ran up the four flights to the apartment, taking the steps two at a time. She’d been healthy and happy back then. How had she let this happen? No one ever chose self-destruction, she supposed. Instead they made a series of choices, each one like a little paper cut. Death by a thousand cuts.

Take a step, wait a minute.

You Stink

She was a manager at a call center, with thirty people working under her. They all despised her, as she had cursed them all out more than once. She stopped doing that after she became Muslim, but their opinions of her were formed in concrete, she was sure. Walking in, she didn’t bother greeting anyone. Stepping into her office, she heard someone say, “walking chimney,” followed by low laughter.

A thought hit her, and she froze. With the elevator down, how would she take her smoke breaks? There was no way she could walk up and down the stairs every time.

Yet she did. Up and down the stairs at ten. When she did it again at eleven, she fell to her knees on the stairs, broke into a fit of hacking coughs that left her dizzy, and nearly tumbled down the stairs.

Luckily by noon the elevator was repaired.

At the end of the day, as she stepped into the elevator to go home, three of her subordinates were behind her. Seeing her in the elevator, they hesitated.

“We’ll catch the next one,” one of the women said.

Mar wanted to say, “How about if I fire you all instead?” But what she said was, “I’m sorry, okay? I’m sorry for being a rotten boss.”

“It’s not that, ma’am.” This was Sarah Kim, a young Korean-American woman who was one of her best workers. “It’s just that…” Sarah looked at the ground. “You smell bad. You stink of cigarette smoke. And it’s catching. Like, if I’m around you, I can smell it on my own clothes later. I’m so sorry.” Sarah turned away, embarrassed by her own words. Another young woman, Katie, stood open mouthed, waiting to see what fiery insults Mar would unleash.

“I understand,” Mar said.

The elevator closed.

Get Through The Day

The next two days passed in a cloud of smoke and with a heart full of dread. Then Ramadan arrived. It was a Wednesday, and Mar had to work, like any other day.

Just get through the day, she told herself. Twelve hours. Half a clock face. The instant the sun goes down you can light up your own little fire.

The converts meeting took place every Wednesday night at the Islamic center. She’d been to four of these meetings already, and to her dismay she had found herself isolated, shut out by the other sisters. She didn’t think it was racial. The majority of them were Latinas and African-Americans, but there were a few white women there too, and occasionally an Arab or Pakistani. But they did not sit with her, did not invite her to sit with them, and didn’t talk to her beyond a salam or a nod of the head.

The exception was Juana, a Latina convert who’d been Muslim for many years, and was Imam Ayman’s wife. She didn’t always attend, but when she did she was a whirlwind, always prepping and serving food, passing out materials for workshops, and cleaning up afterward.  Juana was the only one who spoke kindly to Mar, greeting her with the salam and asking about her experience with Islam so far.

Tonight there would be a special Ramadan iftar. The masjid would provide the main meal, but the attendees were expected to bring side dishes. Mar had decided to bake brownies. Nice and simple, and it was something she did well, or at least she used to. She hadn’t baked in a long time, it was true, but she’d known how to bake nearly anything by the time she was twelve years old. By the time she was fourteen she could have practically run her mother’s bakery by herself, if her mother hadn’t banned her from the shop. “You stink of smoke,” her mother had said. “You’re contaminating the food.” As if she was a disease, not a daughter.

By ten in the morning her hands began to tremble.

It started in the fingertips, a faint electrical buzz, as if she’d touched a live wire and never quite pulled away. She tried to type through it. The cursor jittered across the screen. She backspaced entire sentences and retyped them, only to delete them again.

Her mouth would not stay wet. She swallowed her saliva, but there hardly seemed to be any to swallow. Her tongue felt too large for her teeth, as if it had been swapped out for a horse’s tongue.

She glanced at the clock obsessively. Six hours until sunset. Five hours fifty minutes. Five hours forty five minutes.

Inventing Reasons

At noon she stood up too fast and the room tilted. Her office swayed as if an earthquake had hit. Out on the floor, someone laughed. The sound drilled into her skull. The fluorescent lights hummed – a sound she had never noticed before and now could not escape.

Her body began inventing reasons to smoke:

Just one in the stairwell. No one would know. Allah is Most Merciful. It’s not food, after all. Just smoke. How is it any different from walking down the street and breathing in smog? It shouldn’t count. I’d still be fasting.

Twice she reached for the pack in her purse, then pulled her hand back. Allah was watching. Islam was her deen. She had to stay the course, she must. There was nothing else left for her. Nothing of purpose in this life.

She sat down hard in her chair and gripped the armrests until her knuckles blanched. “La ilaha il-Allah,” she whispered, not as repentance but as a buoy in a rough sea. “La ilaha il-Allah.”

A wave of heat rolled through her. Sweat broke out across her back, under her arms, along her hairline. Her heart kicked like it was trying to climb out of her chest. Her leg began to bounce uncontrollably. She pressed it down with both hands.

By noon the headache came. It was not pain but pressure, a metal band cinching her skull. She closed her eyes and imagined the flare of a lighter. Both her thumbs were heavily calloused from flicking the metal wheel of the lighter. Opening her eyes, she realized she was actually flicking her thumb.

She grabbed her purse and stood up. Exiting her office, she took a step toward the elevator, then stopped. If she went downstairs, she would smoke.

She returned to the office and shut the door. The tremor had spread to her whole body. She sank onto the floor with her back against the desk, breathing like she’d just run a mile.

If she was hungry, she wasn’t aware of it. Thirsty, yes. Her throat was a desert. But most of all it was the cigarettes. She wanted the nicotine, she craved it, she needed it. The hunger pulsed with every heartbeat.

“I’m fasting,” she told the empty room. “I’m Muslim and I’m fasting. Allah, help me out. I beg you, help me.”

Baking Brownies

Home, but not Maghreb time yet. She was exhausted. Her legs felt like matchsticks.

In her apartment, she went straight to the kitchen and opened the brownie mix she’d bought on the way home, feeling ashamed to be baking from a mix. But there was no way she could bake from scratch. Her hands shook so badly she tore the box opening it.

Her cigarettes lay on the counter beside the sink, exactly where she’d left them in the morning. The lighter on top. The familiar geometry. They expanded until they filled her field of vision. The cigarette box, as big as a building, the beautiful contrast of red and white. The lighter, that magical fire maker. They were her friends. Her beloved pets. Her lovers in a world where no one else loved her. In an instant she could light up and inhale, and all this physical pain – the headache, shakes, nausea – would vanish.

“Aoothoo billah,” she said out loud. “Help me Allah, help me.” She thought of the Prophet, peace be upon him, in the early years of his mission in Mecca. Rejected and abused by his people, mocked by those who had formerly loved him. Yet he had persisted in his mission, even in the face of possible death.

She would stick to her plan.

Turning on the oven, her mother’s kitchen rose in her mind: flour dust in sunlight, the long wooden spoon, her half-hippy mother’s CD player belting out Janis Joplin and Jimi Hendrix. You measure from the wrist, honeypie, her mother would say. Not from the cup.

Her hand reached for a bowl and knocked it over. It rolled across the floor and struck the wall.

Her eyes returned to the cigarettes and lighter. She snatched them up, walked to the bedroom. Ignoring the unmade bed, the sheet with holes burned in it, and the glass of water with two cigarette butts floating in it like dead fish, she shoved the cigs and lighter into the pocket of an old winter coat hanging in the closet.

The batter was lumpy. She mixed harder, arm aching, until it smoothed.

When she slid the pan into the oven she waited for that old, familiar scent of baking brownies: chocolate, rich and warm. The scent never came, and she frowned until she remembered that she had very little sense of smell anymore. The cigs had killed it off long ago, along with her sense of taste. Part of why she was so thin. Food tasted like nothing anymore. Why eat if everything tasted like newspaper?

She went to the little bookshelf and slid out her copy of the Quran. Sliding down to the ground with her back against the wall, she flipped it open to the well-worn page of Surah 94, Al-Inshirah:

Have We not uplifted your heart for you,
relieved you of the burden
which weighed so heavily on your back,
and elevated your renown for you?
So, surely with hardship comes ease.
Surely with hardship comes ease.
So once you have fulfilled (your duty), strive (in devotion),
turning to your Lord with hope.

It was true, Allah had relieved her of the burden of a life without meaning. He’d given her light and hope. “But I’m still waiting for the ease, Allah,” she said out loud. “I know it’s coming, but I’m just saying.”

The Uber

The driver was white, middle-aged and portly, with thin blond hair. He glanced at Mar in the rearview mirror as she got in the back seat, pan of brownies in her lap. Within a block he rolled his window down. By the second block he rolled the other one down. At the third he pulled to the curb.

“I’m sorry,” he said, not looking at her. “You can’t ride in my car smelling like that.”

She glared at him. “Like what?”

“Cigarettes. The smell gets into the fabric of the seats. Other passengers complain, I get bad ratings… I don’t need that.”

“I’ll tip you extra.”

“It’s not about the tip.”

Her chest tightened. “I’m going to the mosque. I’m fasting. Please.”

He met her eyes then, briefly, and she saw the decision had already been made. “You need to get out.”

Mar wanted to say, “And you need to run out of gas on a dark road. With a serial killer loose.” But what she said was, “Peace be upon you,” and got out of the car.

The evening was cooling. The sky was an aging gray battleship shot through with red rust. In the West, fog from the ocean poured over the hills and down into the Civic Center district where she stood. The wind cut right through Mar’s coat. The masjid was two miles away. She took out her phone and checked the bus schedule: next bus in forty minutes. But iftar was in twenty minutes. She felt hollowed out, as if someone had drilled holes in the bottoms of her feet, and all her blood had run out, disappearing into a storm drain in a crimson stream. Reaching into her purse, her hand gripped the pack of cigarettes, squeezing it too tightly.

She thought of the Prophet in his Year of Sorrow, after the death of his beloved wife Khadijah and his protector Abu Talib. He had walked all the way to the city of Taif to preach to them. They rejected him and stoned him, and he walked out bleeding from head to toe.

She was not the Prophet , but he was her example. She let go of the cigarettes and began to walk.

Breaking Fast

Every step jarred her head. Halfway there she had to stop and lean against a light pole, her breath sawing in and out.

Finally she sat on the edge of a low planter in front of a medical complex, unable to walk further. She could see the masjid in the distance, a block and a half away. She set the brownies and her purse on the planter beside her. The brownies were as cold as ice by now. The sun was gone, disappeared behind the aggressive bank of clouds rising in the west. A minute later the sound of the adhaan rose from her phone. It was time for Maghreb.

Mar had no water or dates, and didn’t want to spoil the brownie tray by eating from it. Excuses, she knew. With trembling hands, she drew the pack from her purse, withdrew a single, sweet cylinder, and lit it. She knew the dua for breaking fast, but did not say it. How could one say a dua before smoking? It would be obscene.

The first drag hit her lungs like rocket fuel. Her whole body sagged. The headache dissolved. The tremors stilled. She smoked it to the filter, watching the sky darken to purple, then flicked the butt into the planter. Shame coursed through her veins. She’d broken her fast with a cigarette. She’d made a joke out of her religion.

She prayed Maghreb on the sidewalk, in the cold, accepting the feel of the hard, dirty cement against her knees and forehead as a kind of penance.

Then she resumed walking. By the time she arrived at the masjid, the converts meeting, which was held in the masjid cafeteria, was half over. She set the pan of brownies on the end of the serving table. No one looked up.

Ignoring the jugs of juice and coffee, she took a large cup of water and a few dates, and sat at one of the sisters’ tables. To her disappointment, Juana was not there. At the front of the room, an Egyptian sister named Ranya was lecturing about the true meaning of Ramadan, which, she said, was not hunger or thirst, but growing closer to Allah.

The sister next to her scooted her chair away, widening the space between herself and Mar. Then the sister on the other side did the same.

When the lecture ended, people went for the food. Someone cut the brownies into neat squares. For a moment her heart lifted. A girl took one. Another. Mar herself had very little appetite. What she really wanted was another cigarette. She accepted a small serving of rice, salad and chicken, and sat by herself. The food had little flavor, but was hot in her belly. It felt good.

Smell Funny

When she was done eating she took her paper plate to the trash can. The brownies were there, in the garbage. Barely eaten pieces, most untouched, piled on top of the plates. A smear of frosting against the black trash bag.

As she stood there, a little boy tossed a brownie into the trash. Mar wanted to seize his ear and call him a wasteful rug rat. But instead she asked him why he was throwing it away.

He shrugged. “It smells funny.”

“Funny how?”

“Like my uncle.”

Mar pursed her lips. “Does your uncle smoke cigarettes?”

The boy nodded, wide eyed. “Uh-huh. How did you know? It’s cool. He looks like a dragon.”

“It’s not cool. It’s what made the brownies smell.”

“Oh, okay.” The boy ran off.

Outside the night air was cool. She walked to the bus station, lit a cigarette and waited, empty brownie pan hanging by her side in one hand. A car passed by with sister Fatima at the wheel – one of the sisters from the meeting. Two others rode in the back seat. Mar knew they saw her – Fatima’s eyes met hers – but they did not stop.

By the time the bus came forty five minutes later, she had smoked five cigarettes, tears running silently down her cheeks, smearing her mascara. She didn’t bother wiping her face. For the first time since she had said the shahada she wondered if there was a place for her in this religion that had already become the only place she had left.

Jumuah

By Friday, the third day of Ramadan, the tremors had moved deeper into her bones.

It was no longer the visible shaking of her hands, though that still came and went, but a hollow, vibrating weakness in her thighs and lower back, as if her skeleton had been replaced with one of those plastic Halloween skeletons, and could not support even her meager weight.

She had slept badly. She always slept badly now. The ten cigarettes she crammed into the hours between Maghreb and bedtime gave her a brief, treacherous calm, and then her heart ran wild in her chest for hours. She woke before fajr with her mouth tasting like burnt paper and her mind already begging. There was just enough time for one or two hasty cigs, smoked hungrily, then she was back to fasting.

The cycle was wrecking her.

San Francisco Islamic Society MosqueToday was Jumuah. From the first week she became Muslim, she’d made arrangements with her workplace to have Friday afternoons off. Now, at the masjid, the women’s section was crowded. The khutbah hadn’t started yet, and voices murmured in Urdu and Arabic. Maybe the women smelled nice. She guessed so. She moved to the wall and lowered herself onto the carpet with her back against it, leaving a clear space between herself and the nearest group of sisters, not wanting to offend them with her disgusting presence.

No one sat near her.

Her mouth was so dry her tongue stuck briefly to the roof of it when she tried to swallow. The headache had returned – not the iron band from the first day but like a small hammer pounding rhythmically on her forehead.

She folded her hands in her lap to hide their shaking.

Imam Ayman began. At this masjid, the women and men were in the same hall, with only a low barrier separating them. Seated, she could see the Imam at the mimbar. He was a tall, lean Palestinian, and was surprisingly young – mid 30s, maybe – and with a very good American accent.

Baby Gods

“Some of you,” Imam Ayman said, “are carrying around little baby gods in your hearts and minds, and praying to them all day long, while thinking you are sincere Muslims. You worship these baby gods instead of Allah, and if you don’t change, I worry you will face an unpleasant surprise when you meet Allah.”

This was different. Mar was intrigued. What could the Imam be talking about?

“Some people are obsessed with wealth. Every decision in their lives – their educational path, career, where they live, their lifestyle, friendships, and how they view other people – is based on the acquisition and preservation of wealth. If they must abandon Islamic principles to increase their wealth, they do so. If they have to cheat and lie, neglect their children, neglect their own health even, mashi, full speed ahead.  Money to them equals success, no matter what else is happening with their family and the world. They don’t worship money physically, but in their hearts they are in a permanent state of sajdah to the almighty dollar.”

Mar nodded slowly. She’d seen a few people like that, though she’d never been one, alhamdulillah. Even though she’d been rough on her workers in the past, and she’d certainly fired people for a variety of things – being drunk on the job, always late, stealing supplies – she’d always resisted pushes from corporate to fire people simply for being slightly less productive than others.

“Other people worship their egos. They post to social media obsessively and check constantly to see how many likes and followers they have. Their entire sense of self-worth is tied to what people think of them. Not what Allah thinks. Not what good they are doing in the world. Their ego is a baby god and they chase it like eager little worshipers.”

A teenage girl in front of Mar turned off her phone and discreetly put it away.

“And some people,” Imam Ayman said, “worship a dirty habit. Gambling, cigarettes, alcohol, drugs, porn, zinaa. That’s their own little god. They are slaves to it, as surely as if their necks were chained. They cannot say no to their god, and don’t want to. Their day is structured around it. Their money is spent on it, rlationships are damaged for itk, health is destroyed for it. They leave gatherings for it, stand outside in the cold or the heat for it. They hide it from their loved ones, knowing it’s filthy.”

Mar’s breath caught in her chest.

“They are the servants of their habit. It commands, and they obey. All the while thinking they are servants of Allah. No. They have a baby god riding their backs.”

Mar’s hands tightened into fists.

“And the tragedy,” Ayman said, “is not only that they worship the habit – but that it does not love them, does not forgive them, and does not save them.”

Thirty Years

The words struck Mar with physical force.

For a moment the masjid disappeared and she saw herself at fourteen, leaning against the brick wall behind the bakery, the boy’s lighter in her hand, inhaling and coughing while he laughed.

She saw her mother sitting in the small living room, tears on her face from worry and fear for her daughter who had not come home until one in the morning.

She saw the hospital room where her mother had spent her last days, the machine beside the bed, the way Mar had stepped outside to smoke because she could not exist without it.

Thirty years of enslaving herself to a vicious little baby god that rode her like a demon.

Her chest began to heave. She bent forward slightly, pressing her forehead to her palms, hoping it looked like reflection.

She understood now that quitting smoking during the day was not enough. All she was doing was enduring so she could prostrate to the baby god again at sunset. La ilaha il-Allah. O Allah, forgive me.

The khutbah ended and the prayer began. She prayed where she was, alone against the wall.

Sea in Spanish

On the way out of the masjid, a wave of dizziness hit. Just outside the building was a courtyard with a planter surrounded by a low wall. She sat on the wall, gripping the rough trunk of a tree that grew out of the planter.

A man approached. He was tall, maybe 6’1”, a youngish white guy with close-cropped blond hair. “Sister, are you alright?”

Mar swallowed. “It’s just the fast. I’m not used to it.”

The man chuckled. “None of us are. This is only my second Ramadan, myself. What about you?”

“First.”

“I’m Layth.”

Mar nodded. “Mar.”

“Like sea in Spanish?”

Mar shrugged. “If you like.”

“Hold on.” The man looked around and called out to a tall, elegant African-American woman in a green dress and black hijab. She sauntered over.

“Making friends?” the woman said. She had a Southern drawl. The Carolinas maybe, or the Virginias.

“Babe, this is Mar. It’s her first Ramadan. Mar, this is my wife Khadijah.”

Khadijah sat right next to Mar on the wall, and the blond guy found a chair and pulled it up.

Mar and Khadijah talked about Ramadan, being Muslim, and family, while Layth mostly listened. The two of them were a charming couple, and very obviously in love. Mar noticed how Layth watched his wife as she talked, and how Khadijah reached out every now and then to touch her husband’s arm or shoulder. Mar wondered, had she ever been that in love with her husband? She thought she had, but she hadn’t treated him well, and the marriage soured quickly.

At a lull in the conversation, Mar said, “Don’t you think I smell bad?”

Khadijah touched Mar’s arm. Her hand was warm. “Why would you say that?”

“You smell like ikhlaas to me,” Layth said.

“Don’t be corny, honey,” Khadijah said.

“What is ick-loss?” Mar asked tentatively, afraid she’d been insulted again. If that were the case, it would break her heart. “I don’t know that word,” she finished lamely.

Layth grinned. “I know, learning all the Arabic is a killer. I’m lucky, or maybe unlucky, because I’m fluent. Ikhlaas means sincerity.”

“He’s trying to say,” Khadijah added, “that you smell sweeter than a peach pie, because of your faith.”

Mar’s lower lip trembled, and she began to cry. Khadijah put an arm around her shoulders and squeezed.

Layth had a red sports car with an engine that roared. He and Khadijah gave her a ride home. They didn’t usually attend the converts meeting, they told her, but if she would be there next week, they would too.

“Layth, why would you be unlucky because you’re fluent?” Mar thought to ask.

“Because of where I learned.”

Khadijah, sitting in the back seat with Mar, put her hands around her mouth and mouthed, “Iraq.”

Mar mouthed a silent, “Oh.”

* * *

Come back next week for Part 2 – Cold Turkey

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.

Related:

Cover Queen: A Ramadan Short Story

Impact of Naseehah in Ramadan: A Short Story

 

The post NICOTINE – A Ramadan Story [Part 1] : With A Name Like Marijuana appeared first on MuslimMatters.org.

Why Your Teen Wants to Change Their Muslim Name | Night 6 with the Qur’an

Muslim Matters - 23 February, 2026 - 03:00

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Name Crisis We’re Not Talking About

There’s a quiet surrender happening in Muslim families across the West:

Khadijah becomes “Kady.” Muhammad becomes “Mo.” Ibrahim becomes “Abe.”

On the surface, it’s just convenience. “People can’t pronounce it. It’s easier this way.”

But underneath, something deeper is dying: The connection between a child and their story.

The First Day of School

Picture this:

Teacher: “Let’s take attendance. Jessica?” Jessica: “Here.”

Teacher: “John?” John: “Here.”

Teacher: “Uh… I know I’m going to butcher this … uh … Moo-HAM-mud?” Class laughs

Muhammad, age 10: “It’s Muhammad. But you can call me Mo.”

From that day forward, he’s Mo.

Not because he chose it. Because he learned: My real name is a burden. An inconvenience. Something that makes me stand out. Something to hide.

And that lesson compounds:

  • Age 10: My name is hard to pronounce
  • Age 12: My name makes me stand out
  • Age 16: My name represents everything I’m trying to escape

By college, “Muhammad” is someone he used to be. “Mo” is who he actually is.

Except it’s not. And deep down, he knows it.

Why Teens Hide Their Names (The Real Reasons)

  1. Exhaustion of Explaining

Every. Single. Time.

“How do you spell that?” “Where’s that from?” “Where are you really from?”

After the 100th time, it’s just easier to say “Call me something else.”

  1. Wanting to Be “Normal”

When your name is Sarah or Adam, nobody asks questions.

When your name is Fatima or Yusuf, you’re marked as different before you even speak.

And when you’re a teen? Different = bad.

  1. Protecting Themselves

Post-9/11, post-Trump, post-Gaza—Muslim names carry weight.

Some teens have experienced:

  • Bullying because of their name
  • Jokes about terrorism
  • Assumptions about your loyalty

Changing your name isn’t just convenience at that point. It’s self-preservation.

  1. Not Feeling “Worthy” of the Name

“My name is Aisha, but I don’t feel like THE Aisha.” “I’m named after a prophet, but I’m not holy.”

The name feels like a prophecy they’re failing to fulfill.

What the Quran Teaches About Names

The video explores a pattern most Muslims miss:

In the Quran, names aren’t random—they’re prophetic.

Ibrahim ﷺ (father of multitudes) → Became a father of nations. Musa (drawn out) → Drew his people out of slavery.  Muhammad ﷺ (praised) → The most praised human in history.

The name reflects the mission.

And here’s what’s revolutionary: This isn’t just about prophets. It’s about you.

When your parents named you:

  • Aisha – They prayed you’d be wise and confident like the Mother of Believers
  • Ali – They prayed you’d be brave and just like the Lion of Allah
  • Khadijah – They prayed you’d be trustworthy, strong and steadfast
  • Yusuf – They prayed Allah would stand up for good no matter the obstacle

Your name isn’t a label. It’s a du’a that follows you through life.

The Hadith That Changes Everything

The Prophet ﷺ said:

“On the Day of Judgment, you will be called by your names and the names of your fathers, so choose good names.” (Abu Dawud)

Think about that:

The Day of Judgment—the most important moment in existence.

And Allah will call you by your name.

Not your GPA. Not your achievements. Not your social media presence.

Your name. The one your parents gave you.

Question: When Allah calls your name on that Day, will you recognize it? Or will you have spent so long going by something else that you forgot who you actually are?

For Parents: What to Understand

  1. The pressure to assimilate is real

You might have grown up with your Muslim name in a Muslim country. It was normal. Western names were the ones that people had a hard time pronouncing.

But your child is growing up where their name is:

  • Mispronounced daily
  • A marker of “foreignness”
  • Sometimes a target

This doesn’t make them weak. It makes their struggle different from yours.

  1. “Just use your real name” isn’t enough

Telling them to “be proud” doesn’t teach them how to navigate the daily microaggressions.

What helps:

  • Roleplay how to correct pronunciation confidently
  • Share stories of when YOU stood firm on your identity (if you have them)
  • Connect them with Muslim role models who own their names publicly
  • Celebrate when they introduce themselves by their full name
  1. Ask yourself: Did you give them this name because of its meaning, or just because it’s “Islamic”?

If you chose it because of a prophet or companion—tell them that story.

If you don’t remember why—find out the meaning together and own it now.

A name with a story is a name worth keeping.

For Teens: Reclaiming Your Name

  1. Find out why you were given this name

Ask your parents tonight:

  • “Why did you choose this name for me?”
  • “What did you hope I would become?”

Their answer might surprise you. And it might change how you see yourself.

  1. Teach people how to say it

You don’t have to be rude. But you can be clear.

“Actually, it’s Muhammad, not Mo. I’d appreciate if you’d use my full name.”

Most people will respect it. And the ones who don’t? That’s a them problem, not a you problem.

  1. Understand: You’re not “worthy” yet—and that’s the point

You’re named Aisha but don’t feel wise? The name is calling you to become wise.

You’re named Muhammad but don’t feel like you’re doing anything praiseworthy? The name is a du’a that you’re growing into.

Your name isn’t describing who you are. It’s describing who you’re meant to become.

  1. Own it publicly

Start small:

  • Use your full name on social media
  • Introduce yourself by your real name in new settings
  • Correct people when they mispronounce it

When you own your name, people respect it. When you hide it, you teach them your identity is negotiable.

The Story I Didn’t Tell in the Video

When I was in high school, I could never find another name to escape from my own, though I wanted to.

And the kids at my school never let me forget how “foreign” I was, though I was born in the same place that they were!  No matter how hard I tried to fit in, they wouldn’t let me because of my name.

Only years later did I realize that my name was actually a shield that protected me from falling into regret. That name that my parents gave me prevented me from falling into the misguidance that literally sidetracks other people for decades, if not their whole life.

That name did make me stand out. But it was only later that I discovered that it made me stand out as a believer, as a servant of Allah.

You are different than everyone else around you, and that’s not a bad thing. Yes, it’s so hard and I know how badly you want to just “be normal” and fit in. But Allah has selected you for something better, more honorable and noble. I promise that you will eventually see that, just like I did ….

Discussion Questions for Families

For Teens:

  1. Do you introduce yourself by your full name or a nickname? Why?
  2. What would it cost you to use your full name? What’s it costing you to hide it?
  3. Do you know the story behind your name? If not, are you willing to ask?

For Parents:

  1. Have you ever told your child the story of why you chose their name?
  2. How do you react when your child uses a nickname instead of their given name?
  3. What does your child’s relationship with their name tell you about their relationship with their identity?

For Discussion Together:

  1. How can we honor the names we have while growing into them?
  2. What would it look like to celebrate our names instead of hiding them?

The Challenge

This week:

  • Teens: Use your full name in one new setting
  • Parents: Tell your child the full story of their name
  • Everyone: When someone mispronounces your name (or your child’s), correct them kindly but firmly

Your name isn’t a burden to explain. It’s a banner to carry. It’s your shield against sin.

Continue the Journey

This is Night 6 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 7 is our Week 1 Recap—reviewing the biggest lessons from Identity & Belonging before we move into Week 2: Relationships & Boundaries.

For daily extended reflections with journaling prompts, personal stories, and deeper resources, join Dr. Ali’s email community: https://30nightswithquran.beehiiv.com/

Related:

The Comparison Trap | Night 5 with the Qur’an

When You’re the Only Muslim in the Room | Night 4 with the Qur’an

The post Why Your Teen Wants to Change Their Muslim Name | Night 6 with the Qur’an appeared first on MuslimMatters.org.

A past that we know was never real

Indigo Jo Blogs - 22 February, 2026 - 22:44
A still from a Restore Britain video. It shows a man standing in front of a four-bar farm gate, looking out onto green fields. The words "National Restoration" and in larger type "Restore Britain" (Restore misspelled with a Q instead of an O) are superimposed on the image.

Rupert Lowe, the MP for Great Yarmouth elected on a Reform UK slate in 2024 who subsequently went independent because his views on immigration were too extreme even for Nigel Farage, has now formed his own party, Restore Britain. Its policies include abolishing the BBC licence fee, abolishing inheritance tax, abolishing hosepipe bans (cutting immigration is meant to help with that), restricting postal voting, “restoring” the British pub and the High Street (by clamping down on immigrant associated businesses such as barber shops), abolishing foreign aid and the mass deportation of not only illegal migrants but also legal immigrants who they regard as unproductive or burdensome, and the removal of “COVID relics” and the annulment of convictions for breaking lockdown rules incurred during “the darkest time in recent British history, a time where our freedoms were trampled over all in the name of bent ‘science’”. They have not, so far, scored any defections by MPs but a few councillors have defected and some local activists previously associated with Reform, such as the leader of the “Pink Ladies” Orla Minihane (who a few weeks ago told us she wasn’t going to run for a council seat for Reform but dedicate herself to her new Rhiannon Whyte Foundation, named after a worker in a migrant hotel who was murdered by one of its residents; now we know why).

The party and its sole MP have been putting out lots of videos, mostly of Lowe giving speeches and attacking Nigel Farage more than any other single politician. There’s a video of Nigel Farage apparently backtracking on one policy statement and then another, with The Who’s song “Won’t Get Fooled Again” as a backing track (not sure if Pete Townshend’s lawyers are onto it). Another is titled “National Restoration” and consists of a flickering array of old images of 20th-century England: steam trains, ladies in floral prints walking in pretty streets of small towns and sitting down to tea, red squirrels, the cliffs of Dover, RT buses, military band performances. “In 1997, Britain was in good shape,” the voice-over informs us. “We knew who we were, we were still one country; most importantly, the population was stable and immigration was under control.” 1997? Oh yes, the year Tony Blair was elected and eighteen years of Tory government ended. If Rupert Lowe likes Tory government so much, why doesn’t he just become a Tory? But the mention of 1997 makes all the images absurd. AEC Regent or RT buses were a London Transport mainstay from World War II through to the 60s which was finally withdrawn from service in 1979, the year Margaret Thatcher first came to power; the route shown, number 152, had last used that type of bus in 1970. Red squirrels were as rare in most of England in 1997 as they are now. Steam trains only ran on preserved lines, as now. You don’t see too many women dressed quite like those in RB’s clips in 2024, but fashions change.

I remember 1997. I was 20 that year. Labour won the election with a landslide and pro-European, progressive parties won a very comfortable majority of the popular vote, with the Tories reduced to 30.6% and wiped out in Wales and Scotland. There was much demand for self-rule from both Wales and Scotland and for peace in Northern Ireland, which everyone knew would not be achieved with permanent direct rule. Immigration had been reduced since the late 1960s, but it was still possible to bring spouses very easily from the “New Commonwealth” countries such as India and Pakistan and many did; the 2001 Oldham riots and the terrorist attacks that year led to spousal migration being restricted so that anyone not making a good salary was excluded (Lowe’s policies include an end to this for countries not included on his “red list”). The Tories were widely derided, were hopelessly divided over Europe with the prime minister calling some of his own cabinet ‘bastards’ and reported as threatening to “f**king crucify” others; they had a reputation for meanness, imposing VAT on domestic fuel in breach of their manifesto, and attacking single mothers from the conference podium (at the time, the electronic dance band The Prodigy released a single called “Smack My Bitch Up”, which caused much controversy as you might guess; a BBC radio comedy show quoted a politician as saying the title was acceptable as it referred to a single mother).

The Blair dream went sour in his second term, but in 1997 there was a lot of optimism and joy at the result. There’s nothing to be optimistic about from Lowe’s pronouncements. Like Farage before him, he blames immigration for everything. Just today, he posted a rant about litter by the side of Britain’s motorways, moaning that “our country is increasingly becoming a third world dump”, and then proclaiming that his government will put “healthy Brits who consistently refuse work” out to work cleaning it up (this is actually a job we currently pay people for) and that there would be “no foreigners on benefits” under his rule either. Elsewhere on his Twitter feed, he has a side-swipe at “the healthy British shirking class”. In another one-minute video posted on Twitter, he tells people who “don’t want to work” not to vote for him and rails against doctors signing people off work on “sick notes” because of headaches and other trivialities, against a backdrop of what looks like 50s London. All just recycled prejudices culled from Sun editorials and Tory party conference speeches.

Restore Britain is a backward- and inward-looking party that appeals to the same people who produce nostalgia videos about the once-great British high street, back when everyone was white and men were men and women were women. Lowe has gained much publicity from his unofficial “rape gang inquiry” over the past few weeks, but in truth he does not care much for the British working class: he proclaims in the 1997 video that “the individual is good, the state is bad” (except when it’s rounding up and deporting people, of course). Restore might not be a neo-Nazi party as it doesn’t have that heritage (although it has attracted a few supporters from that quarter), but he is still a politician that appeals to bigotry while romanticising a past that was never real, offering policies that will leave most people worse off.

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