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Trusting Allah: Lessons from Hudaybiyyah

7 hours 45 min ago

When life doesn’t go as planned, the lessons of Hudaybiyyah remind us to trust the wisdom of Allah, Al-Ḥakīm.

Allah Is Al-Ḥakīm

As human beings, one of the greatest challenges we face is trusting Allah’s wisdom when we cannot yet see the wisdom behind His decree. We often struggle to understand why events unfold as they do, particularly when circumstances seem contrary to our hopes and expectations. Yet Allah is Al-Ḥakīm — the One whose wisdom is perfect, whose decree is precise, and whose knowledge encompasses the past, the present, and what is yet to come. This reality is reflected throughout the Seerah, with the Treaty of Hudaybiyyah serving as one of the most compelling examples.

A Dream That Inspired Hope

Six years after the Hijrah, the Prophet ﷺ had a dream in which he and his followers entered Makkah to complete the ʿUmrah pilgrimage. Certain that this dream was a divine message from Allah, he shared the news with his Companions and arranged to travel to the Holy Sanctuary. Allah later revealed:

“Certainly has Allah shown to His Messenger the vision in truth: you will surely enter al-Masjid al-Ḥarām, if Allah wills, in safety, with your heads shaved or hair shortened, not fearing [anyone].”  (Qur’an 48:27)

For the Muslims, this journey was of profound significance. Years earlier, they had been forced to leave Makkah, abandoning their homes and families for the sake of Allah. Returning to their birthplace and the Kaʿbah filled them with hope and anticipation. The Prophet ﷺ, accompanied by approximately 1,400 of his Companions, entered the ritual state of iḥrām. Entering iḥrām with sacrificial animals demonstrated that their purpose was purely spiritual, and not military.

When Expectations Meet Reality

As the Muslims approached Makkah, they were looking forward to the opportunity to perform ʿUmrah. However, the Quraysh suddenly thwarted their hopes by denying them entry into the city. What started as a pilgrimage fueled by faith and optimism unexpectedly turned into uncertainty.

The Muslims made camp. As negotiations began and envoys were sent back and forth, the prospect of reaching Makkah became increasingly unlikely. Many of the Prophet’s companions felt a deep sense of disappointment; having left Madinah specifically to perform the Umrah, they now found their path blocked.

The atmosphere at Hudaybiyyah became significantly tense; as a result, the Prophet ﷺ dispatched ʿUthmān ibn ʿAffān to Makkah. He was tasked with negotiating with the Quraysh to reassure them that the Muslims had come exclusively for the pilgrimage and not for warfare. ʿUthmān was an ideal choice for this role because of his high standing and strong tribal connections within the Quraysh leadership.

Confusion and anxiety soon spread among the Muslims after reports circulated that ʿUthmān had been killed. As tensions mounted, it was difficult to imagine that these very events would become the prelude to one of the greatest victories in Islamic history.

Little did they know that Allah, Al-Ḥakīm, the All-Wise, was subtly guiding every unfolding event towards a reality the Muslims could not yet perceive.

The Treaty That Felt Like a Defeat

Ultimately, discussions between the Muslims and the Quraysh led to a peace treaty, later known as the Treaty of Hudaybiyyah. However, several conditions seemed very unfavourable. One of these conditions was that the Muslims had to return to Madinah without completing their ʿUmrah pilgrimage. Having travelled with the expectation of entering Makkah, many found the outcome difficult to accept.

Among those who struggled most was ʿUmar ibn al-Khaṭṭāb. Troubled by the terms of the treaty, he asked the Prophet ﷺ, “Are you not truly the Messenger of Allah?” The Prophet ﷺ replied, “Indeed, I am the Messenger of Allah, and I do not disobey Him, and He will never forsake me” (Ṣaḥīḥ al-Bukhārī).

At that moment, ʿUmar could see only the apparent setback before him, while the Prophet ﷺ remained steadfast in his trust in Allah. His questions reflected not a lack of faith, but the struggle of a sincere believer seeking to understand what had not yet become clear.

Years later, he recalled that day with deep regret, devoting himself to prayer, fasting, charity, and other acts of worship to seek Allah’s forgiveness. His response powerfully reminds us that sincere believers may, at times, struggle to understand Allah’s decree. Nevertheless, true faith involves being humble before Allah and trusting in His wisdom even when it is not immediately apparent.

Amid the sorrow, another remarkable lesson emerged. Seeing the Muslims consumed by distress and confusion, the Prophet ﷺ consulted his wife, Umm Salamah. She suggested that he lead by example, performing the rituals himself in silence. When the Prophet ﷺ acted on her counsel, the Companions promptly joined him in performing the rites.

Umm Salamah’s wisdom resolved a difficult moment at Hudaybiyyah. The incident reflects the Prophet ﷺ’s noble character. Despite being the recipient of divine revelation, he deeply valued consultation, actively sought the counsel of others, and embraced wisdom wherever Allah placed it.

A Clear Victory

As the Muslims returned to Madinah, many struggled to accept the outcome of Hudaybiyyah. Their entry into Makkah had been denied, the terms of the treaty seemed unfavourable, and the long-awaited ʿUmrah pilgrimage had been deferred.

It was during this very journey that Allah revealed:

“Indeed, We have granted you a clear victory.” (Qur’an 48:1)

The revelation dramatically reshaped the narrative of Hudaybiyyah. How could an event marked by disappointment be described as a clear victory? This was the wisdom of Al-Ḥakīm, unfolding in a manner the Muslims could not yet comprehend.

The treaty ushered in a period of peace that paved the way for Islam to grow. In the years that followed, more people entered the faith than ever before.

Spiritual Insights for Muslims Today

Hudaybiyyah offers many timeless lessons for Muslims navigating uncertainty, disappointment, and delay. Among the most prominent are the following:

1. We Judge by the Present; Yet Allah Sees the Future

Many of us have experienced situations that initially seemed disappointing, only to realise later that Allah had placed goodness within them. The Companions could see only the disappointment of Hudaybiyyah. They had set out hoping to enter Makkah and complete their pilgrimage, yet found themselves returning home without fulfilling the purpose for which they had travelled. Allah, however, saw the victories that would unfold through the treaty. We all experience moments when life unfolds differently from what we had hoped. We may desperately want a particular job, hope for a certain opportunity, or make plans that seem entirely right to us, only for the door to remain closed.

Hudaybiyyah reminds us that we often evaluate events according to what we have lost, whereas Allah’s wisdom encompasses what those very events may yet bring about.

2. Faith Requires Obedience Before Understanding

The Treaty of Hudaybiyyah demonstrates the Companions’ profound love for the Prophet ﷺ and their commitment to Islam. Despite their dashed hopes, they followed his example, shaving their heads and completing the rites, trusting his judgement even when the wisdom of the treaty was not yet clear. There are times when we know what Allah requires of us, yet we struggle to see the wisdom behind it. Whether it is maintaining family ties after being hurt, persevering in prayer during hardship, or remaining patient when a duʿāʾ seems unanswered, as Muslims, we are called to trust Allah before we fully understand His decree.

Hudaybiyyah reminds us that obedience often precedes understanding.

3. The Perfection of Allah’s Wisdom

The reaction of ʿUmar ibn al-Khaṭṭāb at Hudaybiyyah is a powerful reminder of the perfection of Allah’s wisdom and the constraints of human judgment. ʿUmar was not an ordinary believer; he was among the greatest of the Companions. The Prophet ﷺ praised his insight and virtues, and even said that if there were to be a prophet after him, it would have been ʿUmar. Yet despite his sincerity, wisdom, and faith, he struggled to comprehend the wisdom behind the treaty.

How often do we become convinced that a particular outcome is best for us, only to discover later that our perspective was incomplete? We may think that a particular opportunity, relationship, or plan will bring us happiness, yet Allah knows what we do not know. The example of ʿUmar reminds us that even the most sincere and insightful believers are limited in their wisdom, whereas Allah’s wisdom is perfect and all-encompassing.

If ʿUmar could not fully perceive Allah’s wisdom in that moment, how much more limited is our own understanding? Hudaybiyyah reminds us to approach Allah’s decree with humility, accepting that His wisdom is perfect and transcends our knowledge.

4. Women’s Contributions to the Prophetic Community

The role of Umm Salamah at Hudaybiyyah reminds us that women were active contributors to the Prophetic community and that the flourishing of the early Muslim community was shaped by the efforts of both men and women. Her wisdom helped guide the Muslims through a moment of profound difficulty and uncertainty.

How often do we benefit from the advice of a parent, friend, or teacher after initially overlooking their perspective? Umm Salamah’s role at Hudaybiyyah reminds us of the importance of listening to wise counsel and recognising the value that others can bring to our lives and communities.

The incident also reflects the esteem and high regard in which the Prophet ﷺ held women. Despite being the recipient of divine revelation, he sought and accepted Umm Salamah’s counsel, appreciating the wisdom of her advice. Hudaybiyyah also reminds us that insight and sound judgment are qualities that Allah bestows upon whomever He wills.

5. Allah’s Wisdom Often Becomes Clear Only with Time

The hidden virtues of Hudaybiyyah were not immediately apparent to the Companions. Only with the passing of time did they witness the peace, growth, and victories that flowed from the treaty. The incident reminds us to be cautious about judging Allah’s decree too quickly, for some of His greatest blessings only become apparent in hindsight. How often do we look back on a difficult period in our lives and become aware of blessings that we were unable to see at the time?

Conclusion

The incident at Hudaybiyyah stands as one of the clearest manifestations of Allah as Al-Ḥakīm, the All-Wise. What appeared to many of the Companions as a setback was, in reality, the beginning of one of the greatest victories in Islamic history.

The Companions saw the delay; Allah saw the victory.

They saw the obstacle; Allah saw the opening.

And they saw what was before them, while Al-Ḥakīm saw what was yet to come.

And therein lies a timeless lesson for every believer living through the uncertainties of life: trust in the wisdom of Al-Ḥakīm, even when it has not yet become clear.

Related:

Reconstructing Our Understanding of the Sīrah

Prophetic Guidance For An Exemplary Ramadan

The post Trusting Allah: Lessons from Hudaybiyyah appeared first on MuslimMatters.org.

When Tawakkul Isn’t Enough: Why Financial Silence Hurts Marriages

30 June, 2026 - 12:00

Strong marriages are built on more than tawakkul – they’re built on honest conversations about money.

When Expectations Collide

Khadija, a 26 year old woman living in New York, has been searching for a marriage partner for a few years now and finally met someone she thought could marry. Her courtship with Khalid went really well for a month. She adored the fact that he was quite an ambitious man focused on serving the community with most of his free time.

Her own work as a teacher was a modest one, but she lived with her father so her own expenses were almost nothing, affording her a comfortable lifestyle. As they got closer to the marriage date, both of them began to realise that there were major differences in the way they were approaching life itself when they began to discuss the wedding ceremony.

She wanted to have the Nikah at the mosque, with a grand reception in a rented garden afterward.

He, on the other hand,  wanted something more modest, with a reception at his house with a total of 45 guests, as he preferred to spend the money on a down payment for a new house, which was not something he had consulted her about.

Neither person was acting in bad faith. The relationship ended because they had never taken the time to understand each other’s expectations. The disagreements were short but impactful and the two of them decided sorrowfully to end the courtship and what could potentially have been a wonderful marriage for the two of them.

The above is one among the many different stories that make up the Muslim marriage crisis that is swiftly proliferating the Ummah (especially in the West).  Many Muslim leaders, counselors, and researchers have expressed concern that divorce has become increasingly common among American Muslims (although comprehensive national data remain limited).

The reasons for this are many and cannot be limited to one issue alone. But what we do know is that money is among the biggest factors that lead to relationship/courtship breakdown.

Financial Incompatibilities and the Marriage Crisis

While statistics on this issue are difficult to come by,  estimates suggest that financial problems contribute to roughly 20–40% of divorces in the United States, making money one of the leading sources of marital conflict.  Estimates for the UK hover around the 30% mark.

To be clear, this is not due to the main earner of the house earning insufficiently (though that certainly contributes). Rather, it stems from a lack of communication around money in a relationship context that many of us are guilty of doing.

This is both an individual and a societal issue that we face. Many Muslim-majority cultures (South Asian, Arab etc.) are not fully comfortable with speaking about money (barring certain exceptions). This leads to people often avoiding this conversation (consciously or not) within their own marital contexts too. The justification at times that is given (especially by the God-conscious) is that marriage comes with its own Rizq and that we should have tawakkul regarding money matters.

However, while Tawakkul is an important attitude to have, it is not enough if it’s not supplemented by other steps. Tawakkul in Islam has never meant abandoning planning or difficult conversations. The Prophet ﷺ tied trust in Allah to taking the appropriate steps toward success. And no, this does not mean just working harder/smarter (which is also important).

Communicating Expectations

The most significant issue here is communication between the spouses. Aspiring couples should discuss finances at various stages of their courtship. They should begin with broader discussions about principles and values. As they move toward marriage, they should discuss their specific circumstances, expectations, and plans for the nikah and their first year together. Even after marriage, they should continue reviewing their financial situation and expectations regularly.

The details of this are something we discuss in a pre-Nikah guide that we at AML Finance developed.

These discussions are paramount to setting up a healthy marriage because of a key principle that many of us are often not taught: strong and collaborative marriages are built to last when couples can have hard conversations with each other.

Let’s say that again: marriages become strong when couples are not afraid to have honest and frank conversations about difficult subjects.

Struggling With Guilt and Shame

Conversations about money often trigger and bring out emotions such as guilt, shame and fear. Men especially struggle with not feeling adequate and having it all together (due to our expected role as providers) and are often coasting through marriages with their wives not understanding the financial health of their household.

Porsche 911The illusion of comfort and safety only breaks when circumstances change (sudden financial expenses like a new car, medical expenses etc.). This inevitably brings about much negativity and causes the couple to fight and lose trust in the other.

Our own parents are not always able to teach us how to have these conversations. Many of our parents entered marriage under very different economic and social circumstances. As a result, they may not have had to navigate some of the financial realities younger Muslim couples face today.

Issues like the rise of women working, higher levels of integration among younger generations in the West, a cost of living crisis and smaller families, among many others, are new and not something they know how to deal with easily, despite these having an impact on our financial stories.

Our Work and Introducing the Series

At AML Finance, we help people understand their financial backgrounds and navigate financial conversations during the courtship period. Through workshops and training—primarily in the UK—we work with couples from a variety of backgrounds. While our focus is on serving the Muslim community, we believe these principles can benefit families more broadly.

This article is the first in a series exploring the intersection of money and marriage. Future articles will address topics such as personal financial stories, the expectations men and women bring into marriage, modern realities like dual-income households and government-registered versus nikah marriages, and the often-overlooked issue of financial abuse.

Our hope is to encourage healthier conversations around money, helping couples protect their marriages from the whispers of Shaytaan and build stronger relationships rooted in trust, communication, and mutual understanding.

Related:

3 Urgent Financial Questions to Ask A Potential Spouse

Meaningful Money: How Financial Literacy Amplifies Your Giving

The post When Tawakkul Isn’t Enough: Why Financial Silence Hurts Marriages appeared first on MuslimMatters.org.

From The Chaplain’s Desk – Custody Of The Eyes: Lowering The Gaze In A Hyper-Visual World

29 June, 2026 - 16:23

One of the greatest challenges facing Muslim students today is not a new challenge. It is an ancient struggle that has existed since the beginning of humanity. However, what makes it uniquely difficult in our age is that temptation no longer waits for us to seek it out. It actively seeks us.

We live in a world saturated with images. Every screen, every advertisement, every social media feed, every streaming platform, and every public space competes for our attention. We are constantly being invited to look, stare, admire, desire, and consume. Modern society has transformed the human gaze into a commodity. The eyes have become gateways through which entire industries profit. For a Muslim trying to hold on to faith, modesty, and God-consciousness, this creates a unique challenge.

As believers, it is essential that we hold firmly to our beliefs, values, morals, ethics, and principles. We should never feel shy, embarrassed, apologetic, or hesitant about any teaching of Islam. Allah ﷻ, the Lord, Creator, Sustainer, and Provider of the heavens and the earth, has gifted us the most perfect way of life through revelation. The Quran and the teachings of the Prophet ﷺ provide guidance that transcends time, culture, and social trends.

We do not measure morality according to popular opinion. We do not determine right and wrong based on what society accepts or normalizes. We measure everything against Divine Guidance. Even when an entire society embraces something that revelation identifies as harmful, immodest, or immoral, the believer remains firm. The believer understands that truth is not determined by numbers, trends, or cultural acceptance.

Among the areas where this principle is especially important is our interaction with the opposite gender.

Islam Recognizes Human Nature

Islam is a religion grounded in reality. It recognizes that attraction between men and women is natural. It is one of the most powerful instincts Allah subḥānahu wa ta'āla (glorified and exalted be He) has placed within human beings. Islam does not deny this attraction, nor does it demand that we pretend it does not exist.

At the same time, Islam does not leave these desires unrestricted. Rather, it teaches us how to regulate them. Islam guides us toward creating an upright, ethical, God-conscious, and chaste society. It provides practical guidelines that help preserve individual dignity and collective morality. These guidelines are not intended to make life difficult. They are intended to protect us.

One of the most important of these guidelines is the command to lower the gaze. Allah ﷻ says in Sūrah al-Nūr:

“Tell the believing men to lower their gaze and guard their private parts. That is purer for them. Surely Allah is All-Aware of what they do.” [Surah An-Nur; 24:30]

This remarkable verse contains two commands and an entire philosophy of moral conduct. 

First, Allah subḥānahu wa ta'āla (glorified and exalted be He) commands believing men to lower their gaze. Second, He commands them to guard their chastity. The sequence is significant. Allah ﷻ begins with the eyes before mentioning the private parts because major sins often begin with seemingly insignificant actions. The road to sin rarely starts with the sin itself. It starts with a glance.

The First Step Toward Temptation

The Quran teaches us that moral failure often begins long before the actual act. An illicit relationship does not begin with physical contact. It begins with a look. A forbidden attachment begins with a look. An inappropriate fantasy begins with a look. A spiritual disease often enters through the eyes before it settles in the heart.

This is one of the reasons why Allah ﷻ says elsewhere: “Do not even go near zina.” [Surah Al-Isra; 17:32] Notice that Allah ﷻ does not merely prohibit zina itself. He prohibits approaching it. Anything that serves as a pathway toward it becomes dangerous, and the gaze is often the first step.

The Prophet ﷺ emphasized this reality when he said: “Indeed, the glance is one of the poisoned arrows of Satan. Whoever abandons it out of fear of Me, I will replace it with a faith whose sweetness he will find in his heart.” This is one of the most profound descriptions of the spiritual impact of the gaze. A poisoned arrow does not immediately destroy a person. It enters quietly and then spreads. Likewise, a lustful glance may seem insignificant, but its effects penetrate the heart, influence thoughts, and alter spiritual perception.

The reward for resisting it is equally profound. Allah ﷻ replaces that sacrifice with the sweetness of faith. A person experiences tranquility, contentment, and spiritual satisfaction that cannot be purchased and cannot be replicated through worldly pleasures.

The First Glance and the Second Glance

Islam is realistic. Allah ﷻ does not burden us with what is beyond our ability. The Prophet ﷺ explained that an accidental glance is excused. He ﷺ said: “Do not let one glance follow another. The first is for you, but the second is against you.” Similarly, when Jarīr ibn ʿAbdullāh raḍyAllāhu 'anhu (may Allāh be pleased with him) asked about an unexpected glance, the Prophet ﷺ instructed him to turn his eyes away. This distinction is important. No one can completely avoid seeing something inappropriate in today’s world. A person walking across campus, sitting in a lecture hall, or riding public transportation will inevitably encounter situations they did not seek out. The issue is not the first glance. The issue is the second glance, the lingering glance, and the intentional glance. The glance that feeds desire rather than suppresses it, and that is where the struggle begins.

Lowering the Gaze Is Not Just About Looking

Many people reduce lowering the gaze to a simple physical action. In reality, it is much deeper. Lowering the gaze is an act of spiritual discipline and an exercise in self-control. It is a declaration that the believer refuses to be controlled by every impulse and desire. The Prophet ﷺ even included lowering the gaze among a collection of actions that guarantee Paradise. Abū Umāmah raḍyAllāhu 'anhu (may Allāh be pleased with him) narrates that the Messenger of Allah ﷺ said: “Guarantee me six things, and I will guarantee you Paradise: speak truthfully, fulfill trusts, keep your promises, lower your gaze, restrain your hands, and guard your chastity.”

Notice how lowering the gaze appears alongside honesty, trustworthiness, and fulfilling promises. This teaches us that controlling our eyes is not a minor matter. It is part of moral excellence, spiritual integrity, and part of the path to Paradise.

The Spiritual Harms of Unrestrained Looking

The scholars of the past paid close attention to the effects of the gaze. Among the most insightful discussions is that of Ibn al-Qayyim رحمه الله, who outlines numerous spiritual harms resulting from lustful glances. He explains that such glances:

  • Constitute an act of disobedience.
  • Allow the poisoned arrows of Satan to penetrate the heart.
  • Bring darkness to the heart.
  • Create distance between the servant and Allah ﷻ.
  • Weaken faith.
  • Deprive a person of spiritual insight and wisdom.
  • Erode willpower and self-respect.
  • Open doors for Satanic influence.
  • Allow lustful thoughts to dominate the mind.
  • Remove the protective barrier between the heart and temptation.

These consequences may not be immediately visible, but over time they accumulate. Many people wonder why they struggle to concentrate in prayer, why the Quran feels less impactful, why spiritual motivation declines, and why sins become easier. Sometimes the answer lies in what they allow their eyes to consume.

“That Is Purer for Them”

After commanding believers to lower their gaze and guard their chastity, Allah ﷻ tells us the wisdom behind these commands: “That is purer for them.” It is purer for the heart, the soul, the mind, one’s character, one’s relationships, and one’s faith. The command is not meant to deprive us. Rather, it is meant to elevate us.

The scholars often mentioned that whoever guards their eyes is gifted a special light in their heart and understanding. Conversely, whoever allows their gaze to wander carelessly often finds confusion, distraction, and spiritual darkness. The eyes and the heart are deeply connected. What enters through the eyes eventually settles in the heart.

Campus Life and the Struggle of the Gaze

For Muslim university students, this struggle is particularly challenging. College campuses are often environments where modesty is not prioritized. Students interact constantly in classrooms, libraries, cafeterias, residence halls, student organizations, and social events.

In addition to the physical environment, students carry entire digital worlds in their pockets. Temptation is no longer limited to public spaces. It follows us into our dorm rooms, bedrooms, and private moments through our phones. This reality makes lowering the gaze one of the most important acts of worship for Muslim students today.

This is not because students are uniquely weak. But because the challenge is uniquely intense. The Prophet ﷺ said: “I have not left behind me a trial more harmful for men than women.” [Bukhari & Muslim] If this was true fourteen centuries ago, then the challenge is undoubtedly greater in a hyper-sexualized culture where temptation is constantly marketed and normalized.

Practical Steps for Lowering the Gaze on Campus

The command to lower the gaze is easy to understand but difficult to practice. Like every act of worship, it requires effort, planning, and consistency. Here are several practical strategies for Muslim students:

  1. Begin Every Morning With Intention – Before leaving for class, remind yourself that lowering your gaze is an act of worship. You are not merely avoiding temptation, but you are obeying Allah ﷻ. When an action becomes worship, perseverance becomes easier.
  2. Control Your Digital Environment – Many students struggle more online than they do in person. Unfollow accounts that regularly post immodest content. Use content filters when necessary. Reduce mindless scrolling. Guarding your gaze begins with guarding your feed.
  3. Master the Art of the Quick Redirect – You will inevitably encounter situations where your eyes fall upon something inappropriate. Train yourself to look away immediately. The goal is not perfection. The goal is response. The faster the redirect, the easier the struggle becomes.
  4. Stay Busy With Purpose – An idle mind often becomes a vulnerable mind. Fill your schedule with meaningful pursuits: classes, Quran, exercise, volunteering, campus organizations, study circles, and beneficial friendships. Purpose weakens temptation.
  5. Walk With Awareness – Many students move through campus completely absorbed in their surroundings. Develop a sense of intentionality. Know where you are going. Walk with purpose. Avoid aimless wandering.
  6. Keep Righteous Company – Friends influence standards. If your social circle normalizes inappropriate conversations, objectification, or immodesty, lowering the gaze becomes much harder. Choose companions who remind you of Allah ﷻ.
  7. Strengthen Your Connection With the Quran – The Quran purifies the heart. A purified heart naturally resists temptation more effectively. Consistent recitation and reflection strengthen the soul’s ability to resist desires.
  8. Remember That Allah ﷻ Sees You – The verse concludes with a powerful reminder: “Surely Allah is All-Aware of what they do.” Allah ﷻ knows every glance, every struggle, every victory, and every moment we look away for His sake. Allah ﷻ also says: “He knows the treachery of the eyes and what the hearts conceal.” [Surah Ghafir; 40:19] The believer’s greatest motivation is not fear of people. It is awareness of Allah ﷻ.

May Allah ﷻ grant us the strength to guard our eyes, purify our hearts, protect our chastity, and bless us with the sweetness of faith. Āmīn.

Related:

There Once was a Lad who Couldn’t Lower His Gaze

Male Lust, The Female Form, And The Forbidden Gaze

The post From The Chaplain’s Desk – Custody Of The Eyes: Lowering The Gaze In A Hyper-Visual World appeared first on MuslimMatters.org.

Rules Of Islamic Inheritance: Dispensing One’s Final Act Of Justice In This Life

29 June, 2026 - 05:00
Disclaimer

This article is not intended to be a detailed examination of the complex Islamic rules of inheritance – such a task is beyond the scope of any one article. The components of inheritance in Islam, its conditions, its causes, impediments, categories, types and allocated shares, require many years of deep study and examination under a qualified and competent teacher and within the parameters of one of the legal schools1 (at least in the first instance). 

Rather, the purpose of this article is to explore the reasons why it is important to both study the rules of Islamic inheritance as well as seek professional advice (from a qualified scholar or fatwa council, as well as legal professionals) in order to draft a Will that can meet the requirements of Islamic law and be officially recognised by the law of England & Wales.  

I intend to combine over two decades of studies in fiqh (Islamic Jurisprudence) with my knowledge of the law of England and Wales to provide both a brief overview of selected categories of heirs of Islamic inheritance – primarily from the perspective of the Hanbali Madhab (school of Islamic Jurisprudence), and to outline practical steps Muslims can take to plan how their wealth and assets can be administered upon death in accordance to Islamic jurisprudence while complying with UK domestic family law.   

__________

Introduction

Most Muslims in the UK appear to be living in slightly less favourable economic circumstances when compared to the overall population. For example, a census report in 2021 conducted by the Office for National Statistics found that: Muslims were nearly four times more likely to live in overcrowded homes than the overall population of England and Wales; 45.6% of Muslims lived owner-occupied (compared with 62.8% of the overall population); 26.6% lived in social rented accommodation housing (compared to 16.6% of the overall population); and Muslims had the lowest percentage of people aged 16 to 64 years in employment (51.4% compared with 70.9% of the overall population)2.

However, despite this bleak picture, many Muslims in the UK are far from being poor. A groundbreaking report, ‘The Economic Contribution of British Muslims to the UK’s Growth and Prosperity, and the Risk of Exodus’3, published in 2024, found the following:

  1. British Muslims generate at least £70 billion annually for the UK economy.
  2. The British Muslim workforce contributes £42 billion, Muslim-owned businesses add between £16.3 billion and £24.7 billion, and charitable donations and volunteer time contribute an additional £2.4 billion.
  3. British Muslims are vital in public sectors such as the NHS, where they hold over 46,000 roles, making critical contributions to healthcare, transport, and education.
  4. The UK has emerged as the Islamic finance capital of the West, with UK-based Islamic banks controlling 85% of the total European Islamic financial assets, valued at £7.5 billion.
  5. However, the report also reveals that British Muslims are 50% more likely to consider emigration than the average Briton and affluent British Muslims, earning over £62,000 pa, are 75% more likely to contemplate leaving the UK.

This report highlights the immense economic contributions made by British Muslims and the potential economic risks posed by immigration due to rising religious discrimination and dissatisfaction. The report also, when compared to the Census report of 2021, sheds light on the fact that there are huge economic disparities within the Muslim community in the UK. 

Therefore, regarding Muslims who have been blessed with wealth, it is important to ensure that this wealth is not lost and is adequately utilised to strengthen the Ummah first by ensuring that religious obligations regarding wealth are discharged. This includes fulfilling individual obligations like Zakat, which should be paid on time and to institutions that can distribute it properly; communal obligations like building masjids and madrasahs and ensuring that these are consistently provided for; and that recommended charity is paid as and when needs arise. And finally, that the rules of Islamic inheritance are strictly adhered to if one has any wealth to bequeath in his or her final act of justice in this life before returning safely back to Allah subḥānahu wa ta'āla (glorified and exalted be He), the Creator. 

In this article, I want to explore the following topics before concluding with recommendations: 

  1. Bequests and Wills; 
  2. Categories of Heirs in Islamic rules of inheritance; 
  3. Sharia vs UK law regarding inheritance; and 
  4. Other matters that may hinder the application of the Islamic rules of Inheritance in the UK. 

__________

SECTION I: BEQUESTS & WILLS 

Waṣiyah is a verbal noun used to refer both to the act of bequeathing and to the bequeathed property itself4. It describes the declaration a person makes while they are still alive regarding their property. It also deals with the arrangements according to Islamic law to be carried out after their death. This is akin to a “will” in English law. Laws around inheritance in Islam are derived from instructions in the Qur’an and through the Sunnah of the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him)

Allah subḥānahu wa ta'āla (glorified and exalted be He) commands us in the Noble Qur’an to take care of our inheritance:

“It is prescribed that when death approaches any of you—if they leave something of value—a will should be made in favour of parents and immediate family with fairness5. ˹This is˺ an obligation on those who are mindful ˹of Allah˺.” [Surah Al-Baqarah: 2;180]

Furthermore, Ibn Umar raḍyAllāhu 'anhu (may Allāh be pleased with him) reported Allah’s Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) as saying:

“It is the duty of a Muslim who has anything to bequeath, not to let two nights pass without writing a will about it.” [Muslim]

Moreover, we learn from the Quran and Sunnah that when a person dies, they will be called to account for every major and minor action they did in this world, whether it was good or bad. They will be rewarded for their good deeds and punished for their bad actions. 

The first stage of that reckoning is in the grave. In the grave, the first thing we will be asked is: Who was your Lord? What is your religion? Who is this man who was sent amongst you?6

Then on the Day of Resurrection, we will be brought to account for every major and minor deed. The first thing for which we will be brought to account for then, will be our prayer7. 

On the Day of Resurrection, we will also be asked about other matters, including our wealth – how we earned it and how we disposed of it8.

So, the wise person should be keen to save themselves and prepare acceptable answers to these questions. 

Rulings of Bequests

Scholars of all four of the schools of Islamic jurisprudence have opined that it is wajib (mandatory) for someone with wealth (i.e. property, savings, investments, pensions, etc.) and liabilities (e.g. debts) to write a will detailing them. In addition to the rights of people, some scholars state that the rights of Allah subḥānahu wa ta'āla (glorified and exalted be He) that have not been fulfilled should also be added, such as unpaid zakat, vows and expiations, as well as Hajj if the deceased did not perform the mandatory Hajj9. 

However, they have argued that bequests are not recommended for those who have little or no money (and no liabilities). Despite this, those who have little wealth and have heirs who are poor, should not bequeath any portion of their estate because the heirs have a superior claim to it10.

The scholars also state that if someone has a significant estate and no liabilities, bequeathing is mustaḥabb (recommended)11. 

Some scholars, on the other hand, including az-Zuhri, held that it is wajib on all people. They cited the Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) saying:

“It is not permissible for any Muslim who has something to will to stay for two nights without having his last will and testament written and kept ready with him.” [Bukhari]

They also said that at first, it was agreed that the waṣiyah was obligatory, based on Allah’s subḥānahu wa ta'āla (glorified and exalted be He) saying: 

“It is prescribed that when death approaches any of you—if they leave something of value—a will should be made in favour of parents and immediate family with fairness. ˹This is˺ an obligation on those who are mindful ˹of Allah˺.” [Surah AlBaqarah: 2;180]

They argued that the obligation that was abrogated only concerned bequeathing to heirs who were later given fixed shares by Allah subḥānahu wa ta'āla (glorified and exalted be He), not to those relatives who do not inherit12.

The majority of scholars argued that some of the Companions did not have a will, and the others did not blame them for this13. 

What Is The Best Amount to Bequeath?

Sa’d reported: The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), visited me while I was ill in Mecca. I said, “I have some wealth. May I donate all of it?” The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “No.” I said, “Half of it?” The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “No.” I said, “A third of it?” The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Yes, a third, but this is still too much. That you leave your inheritors wealthy is better than leaving them dependent, begging for what people have. Whatever you spend on them is charity for you, even the morsel you feed to your wife.” [Bukhari]

This Hadith reported by Sa‘d raḍyAllāhu 'anhu (may Allāh be pleased with him) indicates that the amount of a bequest is limited to 1/3 (one-third) of the entire estate. Scholars have all agreed on this as the maximum limit; however, they disagreed over the best amount: 1/3, 1/4, and 1/5 were all mentioned. The chosen position in the Hanbali school is 1/5 – this was reported in Sunan al-Bayhaqi to be the position of Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) and Ali raḍyAllāhu 'anhu (may Allāh be pleased with him), albeit with a controversial transmission. Ibn Qudâmah (rh) added in al-Mughni14 that this was the position of most of the Salaf (the earliest generations of the righteous followers of Islam)15.

A person should also appoint any sane, trustworthy Muslim man or woman as an executor (of the bequest) to perform acts that are within the scope of the legal capacity of the testator (the person who has made a will or given a bequest), such as: paying his debts, distributing his bequest, and looking after his children’s interests16.

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SECTION II: ISLAMIC RULES OF INHERITANCE

The subject matter of this knowledge, ‘ilm al-farâ’iḍ or ‘ilm al-mawâreeth (the science of inheritance), relates to the estate of the deceased. It is a division of fiqh (Islamic jurisprudence) that also requires an understanding of mathematics. For this reason, it is usually mentioned as a separate discipline by itself, and mastery of it is rare, even among scholars. Learning this science in order to accurately distribute the estate of the deceased justly among the heirs as prescribed by Allah subḥānahu wa ta'āla (glorified and exalted be He) is a farḍ kifayah (communal obligation)17.

It goes without saying that learning this extremely important science must be done under the guidance and supervision of competent and qualified scholars. Understanding the Islamic laws of inheritance must be combined with a study of the philosophical foundation of family in Islam and the distribution of rights and obligations, because exploring this topic in isolation will lead to a distorted understanding. For example, giving daughters half the share of the sons may sound unfair; however, when one considers the obligation upon men to be responsible for providing for women in the Muslim family, one will appreciate the overall fairness and justice when things are examined holistically18. 

Do Islamic Inheritance Laws Favour Men Over Women? 

This myth is due to a misconception derived from a misunderstanding of a part of a verse from the Qur’an where Allah subḥānahu wa ta'āla (glorified and exalted be He) says: 

“Allah commands you regarding your children: the share of the male will be twice that of the female…” [Surah An-Nisa: 4;11]

However, this verse does not mean that men always receive more than women. Islamic inheritance laws are based on a wider, complex framework of Islamic finance grounded in financial responsibility. In this system, sometimes women receive less than men; however, there are also multiple cases where women inherit equal to19 or even more than20 men. All instances where there is a discrepancy between male or female heirs are when there is a difference in proximity between the heir and the deceased, or there is more of a responsibility of one party to provide for the other (e.g. men are obligated to financially support family members).

The objective behind the distribution of inheritance was to equalise all the recipients amongst the deceased’s family and treat women with justice and dignity21. So the idea that men always inherit more is an oversimplification; the reality is more nuanced, especially since there are several cases where women receive equal or greater shares of inheritance than men.

Islam was actually the first religion to assign women inheritance rights based on her responsibilities, and not her gender, as Allah subḥānahu wa ta'āla (glorified and exalted be He) said:

“For men there is a share in what their parents and close relatives leave, and for women there is a share in what their parents and close relatives leave—whether it is little or much. ˹These are˺ obligatory shares.” [Surah An-Nisa: 4;7]

It is for these reasons that Professor Almaric Rumsey (1825-1899) of King’s College, London, who was the author of many works on the subject of the Muslim law of inheritance, said: “The Moohummudan law of inheritance comprises beyond question the most refined and elaborate system of rules for the devolution of property that is known to the civilized world, and its beauty and symmetry are such that it is worthy to be studied, not only by lawyers with a view to its practical application, but for its own sake, and by those who have no other object in view than their intellectual culture and gratification.22” 

The heirs will inherit both the liabilities and assets of the deceased, but they are not required to pay off liabilities if they are more than the assets can cover, although it is recommended because the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said23: 

“A believer’s soul remains suspended (from joining his befitting station) by his debt until it is settled or paid off on his behalf.” [At-Tirmidhi]

Thus, accurate distribution of wealth through the Islamic rules of inheritance is from amongst the most important matters in Islam. This is why the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) encouraged Muslims to learn the rules of inheritance and teach them to others. He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him)) said: 

“Learn about the inheritance and teach it, for it is half of knowledge, but it will be forgotten. This is the first thing that will be taken away from my nation.24”

Here, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) refers to the rules of inheritance as “half of knowledge” because they contain most of the rulings that pertain to a human being in the state of death whilst the other rulings of fiqh pertain to how people should live life. 

In another narration, he ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“I am a mortal and knowledge will be taken away and trials will appear until (there would be) two persons who would differ about a case of inheritance and cannot find anyone to give a judgement.25” 

Without doubt, what the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said has now occurred as this branch of knowledge has been ignored and forgotten and is rarely taught to the average Muslim unless one undertakes formal training in the Islamic sciences in a well-known Islamic seminary or institute of higher education. It is crucial that as Muslims we revive this branch of knowledge in order to educate ourselves and preserve it in our communities, as it involves the rights of others, which is something that we will be questioned about on the Day of Judgement. 

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) also said: 

“(Sacred) knowledge has three categories, anything else is extra; a precise verse, an established Sunnah, or a firm rule of inheritance.26”  

Umar ibn al-Khattab raḍyAllāhu 'anhu (may Allāh be pleased with him) said: 

“Learn the rules of inheritance, for they are part of your religion.27” 

Islamic rules of inheritance refer to shares allocated to legal heirs by the noble Qur’an – these are prescribed shares of the estate which are to be given to those who deserve them. 

These laws ensure the correct distribution of the wealth of a deceased person. It is a right of those left behind among the deceased’s inheritors. Studying these rules entails learning how to divide an estate, its fiqh rulings, calculations and shares. 

After death, the following order takes place with regard to the deceased’s wealth:

a) Firstly, we use it to spend on his funeral expenses;

b) Secondly, we use it to pay off any debts that the person may have towards people or Allah subḥānahu wa ta'āla (glorified and exalted be He);

i) those debts related to mortgages take preference over general debts;

ii) Debts to Allah subḥānahu wa ta'āla (glorified and exalted be He) include things like Zakah, Hajj, etc.

c) Thirdly, we execute the person’s will up to one-third of their wealth;

d) Finally, we distribute the remaining wealth to their inheritors according to fixed laws in the Qur’an and Sunnah28.

If any property remains after that, it is to be divided amongst their agnate29 relatives.    

It is not permissible for anyone to try to change these laws of inheritance, which are decreed by Allah subḥānahu wa ta'āla (glorified and exalted be He) as He subḥānahu wa ta'āla (glorified and exalted be He) says:

“These ˹entitlements˺ are the limits set by Allah. Whoever obeys Allah and His Messenger will be admitted into Gardens under which rivers flow, to stay there forever. That is the ultimate triumph! But whoever disobeys Allah and His Messenger and exceeds their limits will be cast into Hell, to stay there forever. And they will suffer a humiliating punishment.” [Surah An-Nisa: 4;13-14]

Regarding the tafsir of this verse, Imam ash-Shawkani raḍyAllāhu 'anhu (may Allāh be pleased with him) states:

“The word ‘these’, in the aforementioned verse, refers to the laws of inheritance which are discussed in the two verses preceding these two verses mentioned above. Allah (swt) refers to these laws as ‘limits’ because it is impermissible to exceed the limits of these rules or violate them. The phrase ‘…and whoever obeys Allah and His Messenger…’ means: whoever obeys Allah and His Messenger in applying the laws of estate division or any other Islamic rulings, as implied by the general meaning of the phrase ‘…will be admitted by Him to gardens [in paradise] under which rivers flow…” 30

Imam ash-Shawkani raḍyAllāhu 'anhu (may Allāh be pleased with him) then adds:  

It is related by Ibn Majah on the authority of Anas raḍyAllāhu 'anhu (may Allāh be pleased with him) that the Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“If anyone disinherits his heir, Allah will deprive him of his share in Paradise on the Day of Resurrection.”31

Therefore, whoever changes any of the laws of inheritance and prevents them by either allowing an illegal heir to inherit, or disinheriting a legal heir or depriving a legal heir of his or her share, may themselves be forfeiting their place in Paradise as a result. 

The Most Important Evidences Regarding the Islamic Rules of Inheritance

There are three verses from the Noble Qur’an and one Hadith of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) that address the bulk of the issues of inheritance by designating the heirs, their shares and the approach to dividing the estate:

The three verses are from Surah An-Nisa:

The First Verse:

“Allah commands you regarding your children: the share of the male will be twice that of the female. If you leave only two ˹or more˺ females, their share is two-thirds of the estate. But if there is only one female, her share will be one-half. Each parent is entitled to one-sixth if you leave offspring. But if you are childless and your parents are the only heirs, then your mother will receive one-third. But if you leave siblings, then your mother will receive one-sixth—after the fulfilment of bequests and debts. ˹Be fair to˺ your parents and children, as you do not ˹fully˺ know who is more beneficial to you. ˹This is˺ an obligation from Allah. Surely Allah is All-Knowing, All-Wise.” [Surah An-Nisa: 4;11]

The Second Verse:

“You will inherit half of what your wives leave if they are childless. But if they have children, then ˹your share is˺ one-fourth of the estate—after the fulfilment of bequests and debts. And your wives will inherit one-fourth of what you leave if you are childless. But if you have children, then your wives will receive one-eighth of your estate—after the fulfilment of bequests and debts. And if a man or a woman leaves neither parents nor children but only a brother or a sister ˹from their mother’s side˺, they will each inherit one-sixth, but if they are more than one, they ˹all˺ will share one-third of the estate—after the fulfilment of bequests and debts without harm ˹to the heirs˺. ˹This is˺ a commandment from Allah. And Allah is All-Knowing, Most Forbearing.” [Quran: An-Nisa: 4;12]

The Third Verse:

“They ask you ˹for a ruling, O Prophet˺. Say, “Allah gives you a ruling regarding those who die without children or parents.” If a man dies childless and leaves behind a sister, she will inherit one-half of his estate, whereas her brother will inherit all of her estate if she dies childless. If this person leaves behind two sisters, they together will inherit two-thirds of the estate. But if the deceased leaves male and female siblings, a male’s share will be equal to that of two females. Allah makes ˹this˺ clear to you so you do not go astray. And Allah has ˹perfect˺ knowledge of all things.32” [Surah An-Nisa: 4;176]

There is also an additional verse from the Qur’an that concerns blood relatives, though it is not explicit, where Allah subḥānahu wa ta'āla (glorified and exalted be He) says:

“And those who later believed, migrated, and struggled alongside you, they are also with you. But only blood relatives are now entitled to inherit from one another, as ordained by Allah. Surely Allah has ˹full˺ knowledge of everything.33” [Surah Al-Anfal: 8;75]

The Hadith of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him):

As for the Hadith of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), Ibn ‘Abbās narrated that Allah’s Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“Give the stipulated shares to their owners; what is left over goes to the nearest male heir.” [Muslim]

Summary of the Main Categories of Heirs 

Below is a brief summary of some of the main categories of heirs in the Islamic rules of inheritance taken from Umdat al-Fiqh – a primary text of the Hanbali Madhab (school of law), written by Imam Ibn Qudamah al-Maqdisi34. 

In the preface of his book Umdat al-Fiqh, Imam Ibn Qudamah raḍyAllāhu 'anhu (may Allāh be pleased with him) said, “I included in it authentic narrations for their blessings and authority.” This was done to remind the student of knowledge that the spirit and foundation of this knowledge is the divine revelation (the Qur’an and Sunnah). The mere memorization of the rulings of different madhabs (schools of law) does not make one a Faqih (scholar of Islamic jurisprudence) until he or she knows their sources (proofs) and how they were deduced, and acts upon them with sincerity and devotion35.

CATEGORIES OF HIERS

The heirs belong to one of three categories:

  1. Dhoo Farḍ (heirs with designated shares)
  2. Aṣabah (residuary heirs)
  3. Dhoo raḥim (other kin)

  – First Category: Dhoo Fard – Primary Heirs with Designated Shares

Heirs with designated shares are 10:

[1&2] The spouses; 

[3&4] The parents; 

[5] The (paternal) grandfather;

[6] The grandmother;

[7] The daughters;

[8] The daughters of the sons;

[9] The sisters; and

[10] The maternal half-siblings. 

 – Second Category: ‘Asabah – Secondary Residual Heirs 

Residual heirs are due to blood relationships – they inherit in the instance that there are first category primary heirs with designated shares. These include aunts and uncles, nieces and nephews and other distant relatives36.

 – Third Category: Dhawi Arha’m (Other Kin)

These are the rest of the relatives or extended family who are neither: (i) first category primary heirs (with designated shares) nor (ii) second category secondary residual heirs (who are not entitled to a designated share). They may receive a share of the inheritance, only in the instance that there are no primary or secondary category heirs.

Hindrances to Inheritance

These include:

1) Difference in religious affiliation, meaning that the people of one religion shall not inherit from the people of another, because the Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said,

“The Muslim shall not inherit from the non-Muslim, nor shall the non-Muslim inherit from the Muslim,” [Muslim] and, “People of two different religious affiliations may not inherit from one another.” [Ibn Majah]

2) Killing (accidentally or intentionally); the killer shall not inherit from one whom he or she killed unjustifiably. 

It was narrated from Abu Hurairah that the Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“The killer does not inherit.” [Ibn Majah]

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SECTION III: ISLAMIC SHARIA VS UK LAW REGARDING INHERITANCE 

Since there are strict and uniform interpretations and guidelines around inheritance, seeking professional help and advice when compiling an Islamic will is of utmost importance in order to fulfil the obligations of Islamic inheritance and make the will legally binding and enforceable in the UK.

As we have seen, in Islam, the Shariah outlines how inheritance is to be distributed after a Muslim’s death.  These distribution laws are not something that can be amended according to individual preference. However, under the UK civil law, one’s estate and assets can be distributed according to an individual’s preferences as outlined in their will – this is the primary difference between an Islamic will and a conventional will.

An Islamic will is only acceptable as long as it is compliant with the Shariah, and binding as long as it is compliant with UK civil law. If an Islamic will is found to be invalid, a Muslim’s inheritance will be distributed in accordance solely with the rules of intestacy (i.e., the laws that apply in that particular land) – this, of course, differs from country to country.

Common Mistakes People Make Regarding Inheritance
  1. Leaving everything to one spouse or heir;
  2. Preferring one child over the other;
  3. Having assets and liabilities, but no will;
  4. Not taking adequate care to protect assets and their distribution upon death;
  5. Not maintaining the correct documentation in order to identify assets;
  6. Making a Will based on domestic law only; and
  7. Bequeathing more than a third of one’s entire estate to charity. 
Consequences of Dying Without a Valid Will
  1. Without a Sharia-compliant Will, or any Will, one’s estate may be more complex and difficult to administer, as well as being costly;
  2. It will mean that assets will be distributed in accordance with the rules of intestacy in England and Wales, which do not include provisions for Sharia compliance

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SECTION IV: OTHER MATTERS THAT MAY HINDER THE APPLICATION OF THE ISLAMIC RULES OF INHERITANCE IN THE UK
  1. The impact of marriage 

In the UK, a legal/registered marriage entails that all assets will be equally divided37 on divorce or automatically transferred to the surviving spouse upon the death of one of them (in the absence of a valid Will). This can have a huge impact on how someone’s estate is administered on divorce or death. Therefore, expert advice from Sharia scholars as well as lawyers needs to be sought in order to determine how to protect one’s assets (so heirs are not adversely impacted) and that a person’s Will is always divided according to the Sharia whether in a divorce or death. Wills, Trusts, and Prenuptial agreements can be the best way to protect one’s assets against unintended divisions. 

Nevertheless, this is a matter for Sharia Councils, Fiqh Academies and Lawyers specialising in Sharia-compliant Wills and Trusts.  

  1. The Cohabitation Rights Bill 202638

This Bill which is currently making its way through Parliament, is designed to shape the future of family law in the UK in order to better reflect modern society. When it becomes law, it will offer cohabiting couples a distinct and different set of rights from legally married couples, including enhanced legal rights, automatic inheritance rights and domestic abuse protection39. The bill is also considering making pre-nuptial agreements and post-nuptial agreements automatically legally binding. 

This is a welcome move as it means that Muslims who are married according to Islamic law, with a valid Nikah ceremony (who have not had a civil marriage), will have greater rights and protections. This will strengthen the position of the Sharia council in determining matters related to marriage and may also lead to people taking the Islamic nikah more seriously, which may (hopefully) even lead to a reduction of divorces for petty reasons. This obviously excludes abuse or violence, which are legitimate grounds for divorce.   

Despite the positives, the Cohabiting Rights Bill (when it becomes law), just like a legal civil marriage, will impact how someone’s wealth and estate are administered on death or divorce. Again, just as in the case of a civil marriage, wills, trusts and pre/post-nuptial agreements may be the best way to protect one’s assets against unintended divisions. 

  1. Workplace Pensions 

Another matter for Fiqh Councils/Academies is the question of private pensions, which can be inherited by a surviving spouse. Private pensions can consist of: a lump sum; death in service payment; and a monthly pension (paid like a salary). Which (if any) aspect of these amounts must be given to heirs, and which part can a surviving spouse keep for themselves, is a question that needs to be determined by Sharia scholars and Fiqh Councils. 

  1. Life Insurance

Without getting into the Islamic ruling regarding commercial insurance that a person opts to pay for, some companies also offer their employees free life insurance as an ancillary company benefit (along with private health care, gym membership, etc.). The question to ask is, how do we treat life insurance payments (when paid out at the event of death)? Are they subject to the rules of inheritance, or is it to be treated like a ‘gift’ from a company to the surviving spouse?  

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SECTION V: CONCLUSION & RECOMMENDATIONS

It can be seen that inheritance planning is extremely important for Muslims who have wealth that will remain after their passing. A properly drafted will can also help to avoid disputes and maintain peace after the death of a family member. If not dealt with correctly, inheritance can cause problems and quarrels among families.

Family members may feel they have been treated unjustly and not given their rights, and may harbour resentment towards those they feel have ‘taken their share’. 

Inheritance planning ensures that one’s wealth and assets are fairly given to those who have rights to them. 

It also means that the wishes of the deceased person are fulfilled, for example, if they wish for a certain portion of their wealth to be given as Sadaqah (charity). 

By correctly preparing for one’s death, one is ensuring the well-being of one’s family and of the Muslim community at large. 

Recommendations 

For Individuals: 

(i) Learn or, at the very least, familiarise yourself with the Islamic rules of inheritance;

(ii) Know who to ask (local Imam, Scholar, Fiqh/Sharia Council) and where to look (reputable organisations) for information regarding inheritance; and

(iii) Consult a solicitor/law firm who is experienced in writing Sharia-compliant and legally binding wills.  

Mosques & Islamic Institutions: 

(i) Educate your congregation regarding the importance of this topic and getting things right when it comes to inheritance planning; 

(ii) Run courses at your local mosques to teach people about inheritance; 

(iii) Da’wah organisations should make learning the rules of inheritance part of their teaching curricula together with other important subjects like aqeedah (theology), fiqh of worship and transaction, tafsir, Hadeeth, Arabic language, etc.

(ii) Since the science regarding the Islamic rules of Inheritance is very complex and detailed, it would be wonderful to see respected Islamic institutions and Fiqh/Fatwa councils create a tool (like Zakat calculators) or software where an individuals can input their details (heirs, financial assets and liabilities etc) and the software is programmed to divide the assets into their designated shares for the heirs. This could then be developed and refined to divide assets according to the rules and opinions of each of the established schools of law (Madhabs). 

One such tool exists here: www.almwareeth.com 

Allah subḥānahu wa ta'āla (glorified and exalted be He) knows best, and may His peace and blessings be upon our Prophet Muhammed ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), his Companions and all his family. 

 

*****

BIBLIOGRAPHY

Books & Articles 

  1. Al-Buhuti, Shaykh Mansur, ‘Shar Muntaha al-Iraadaat’ li al-Buhuti,’ (www.shamela.ws)
  2. Al-Fawzan, Dr. Saalih, ‘The Summary of Islamic Jurisprudence’ (al-Maiman Publishing House, 2011), Volume 2.
  3. Al-Fawzan, Dr. Saalih, ‘Shar mukhtasa ala matn zaad al-mustaqni’ (Dar al-Aasima, 2004), Volume 3. 
  4. Al-Sa’di, Sheik Abdurahman bin Nasir, ‘Nur al-Basai’r wa al-Baab fi Ahkaam al-Ibadaat wa al-Mu’amalaat wa al-Huquq wa al-Adab’ (Dar Ibn al-Jawzy, 1420h).
  5. Al-Sa’di, Sheik Abdurahman bin Nasir, ‘Shar al-Qawa’id wa al-Usool al-Jaamia’ (www.moswarat.com).
  6. Al-Sa’di, Sheik Abdurahman bin Nasir, The Path of the Wayfarer (Manhaj al-Salikin), (The Islamic Literary Foundation, 2014 – translated from Arabic by S. ‘Abd al-Hamid). 
  7. As-Shithry, Dr. Sa’d ibn Nasir, Shar Nur al-Basai’r wa al-Baab fi Ahkaam al-Ibadaat wa al-Mu’amalaat wa al-Huquq wa al-Adab (Dar Kunuz Ishbayliya, Riyadh 2014).
  8. Al-Haj, Dr. Hatem, ‘Umdat al-Fiqh Explained: A Commentary on Ibn Qudamah’s The Reliable Manual of Fiqh,’ Volume 2: Fiqh of Worship and Commerce (International Islamic Publishing House, 2019). 
  9. al-Uthaymeen, Shaykh Saalih, ‘Shar Mumti ala zaad al-Mustaqni’ (Dar Ibn Jawzi, 2005), vol. 8
  10. Hollingsworth, Munazza (partner at RHJ Devonshire solicitors), ‘The Islamic Succession,’ (www.rhjdevonshire.co.uk). 
  11. Khattab, Dr. Mustafa ‘The Clear Quran’ (theclearquran.org) 
  12. Rumsey, Almaric, ‘Moohummudan Law of Inheritance and Rights and Relations Affecting It,’ (3rd ed. London: W.H. Allene, 1880. iii. Print.)
  13. Ash-Sawkaani, ‘Fathul Qadir’ (https://shamela.ws/book/23623)
  14. Siyech, Mohammed Sinan & Shah, Sofiah Laila, ‘The Economic Contribution of British Muslims to the UK’s Growth and Prosperity, and the Risk of Exodus’ (EQUI, 2024)
  15. Umar, Dr. Sajid, ‘Preserving a Legacy: Exploring Islamic Wills and their Profound Impact – Part I & II,’ (www.sajidumar.com, 2023)

Websites

  1. https://www.ons.gov.uk/peoplepopulationandcommunity/culturalidentity/religion/articles/religionbyhousinghealthemploymentandeducationenglandandwales/census2021
  2. www.qur’an.com
  3. www.islamicfinanceguru.com
  4. https://shamela.ws
  5. www.almwareeth.com
  6. www.islamicrelief.com
  7. www.islamqa.com
  8. www.islamicaid.com
  9. www.yaqeeninstitute.org

Lectures:

  1. Dr Hatem al-Haj, Fiqh of Inheritance, lectures 1 – 14 (Muslim Central, June 2020)

 

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So You Want To Become A Lawyer? [Part I] – On Faith, Duty, And The Legal Profession

1    The madhabs of Imam Abu Hanifa, Imam ash-Shafi’I, Imam Malik or Imam Ahmed (may Allah have mercy on them all)2    Religion by housing, health, employment, and education, England and Wales: Census 2021 (Office for National Statistics)3     Siyech, Mohammed Sinan & Shah, Sofiah Laila, ‘The Economic Contribution of British Muslims to the UK’s Growth and Prosperity, and the Risk of Exodus’ (EQUI, 2024)4    Al-Haj, Dr. Hatem, ‘Umdat al-Fiqh Explained,’ vol 2, p.155    . This ruling should be understood in light of the inheritance laws in 4:11-12, which give specific shares to parents and close relatives. Relatives who do not have a share may get a bequest of up to one-third of the estate.6    Abu Dawud in his Sunan (4753) and classed as authentic by Al-Albani in Sahih Abu Dawud, 2979.7    It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The first thing among their deeds for which the people will be brought to account on the Day of Resurrection will be prayer. Our Lord will say to His angels, although He knows best, `Look at My slave’s prayer, is it complete or lacking?’ If it is complete, it will be recorded as complete, but if it is lacking, He will say, `Look and see whether my slave did any optional prayers.’ If he had done voluntary prayers, He will say, `Complete the obligatory prayers of My slave from his voluntary prayers.’ Then the rest of his deeds will be examined in a similar manner.” ((Narrated by Abu Dawud, 864; classed as authentic by Al-Albani in Sahih Abu Dawud, 770)8     It was narrated from Ibn Mas`ud (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The son of Adam will not be dismissed from before his Lord on the Day of Resurrection until he has been questioned about five things: his life and how he spent it, his youth and how he used it, his wealth and how he earned it and how he disposed of it, and how he acted upon what he acquired of knowledge.” (Narrated by At-Tirmidhi, 2422; classed as sound by Al-Albani in Sahih At-Tirmidhi, 1969)9    Al-Haj, Dr. Hatem, ‘Umdat al-Fiqh Explained,’ vol 2, p.1610    Ibid11    Ibid12     Ibid13     Ibid14    Ibn Qudâmah’s ‘Al-Mughni fee Fiqh al-Imam Ahmed ibn Hanbal ash-Shaybani’ is considered by many to be the greatest compendium of fiqh written in Islam; he mentioned the positions both within and outside the Hanbali school, citing the various textual and rational proofs. 15    Al-Haj, Dr Hatem, ‘Umdat al-Fiqh Explained,’ vol 2, p.1716    Ibid, p. 2917    Ibid, p. 3518     Ibid19    . See calculations according to ‘Umdat al-Fiqh’ when the deceased leaves Maternal siblings (brothers and sisters from the same mother)20    . See calculations according to ‘Umdat al-Fiqh’ when the deceased leaves a daughter and a father or if the deceased leaves two daughters and a father.21    . Do Islamic inheritance laws favour men over men?’ (www.yaqeeninstitute.org)22    Ibid23    Ibid, p. 3524     Sunan Ibn Majah (2719) [3/315] 25    At-Tirmidhi (2096) [4/413] and Ibn Majah (54) [1/41]26     Abu Dawud (2885) [3/207], and Ibn Majah (54) [1/41]27    Ad-Darimi (2744) [2/779] and Ibn Abu Shaybah (31025) [6/241]28    As-Shithry, Dr Sa’d ibn Nasir, ‘Shar Nur al-Basai’r wa al-Baab fi Ahkaam al-Ibadaat wa al-Mu’amalaat wa al-Huquq wa al-Adab.’ p. 357 – 35829    Agnate relatives are those related on or descended from the father’s or male side. 30    Fathul Qadir (https://shamela.ws/book/23623)31     Ibn Majah (2703) [3/304] and Abu Shaybah (31032) [6/242]32    This verse is placed at the end of the sûrah and not with similar verses at the beginning to connect the end of this sûrah with the next one or, according to Al-Fakhr Ar-Râzi, either to tie the end of the sûrah with its beginning for emphasis, as found in 20:2 and 124 as well as 23:1 and 117, or to emphasize Allah’s knowledge, just like the first verse emphasizes His power.33     This verse ended a previous ruling that allowed inheritance between Muslims from Mecca (Al-Muhâjirûn, the Emigrants) and Muslims from Medina (Al-Anṣâr, the Helpers). Now, only relatives can inherit from one another, whereas non-heirs can receive a share through bequest, up to one-third of the estate.34    . Abu Muhammed, Abdullah ibn Ahmed ibn Qudamah al-Maqdisi (d. 620 AH / 1223 CE) was the most distinguished author of Hanbali fiqh and the most verified scholar of the madhab. 35    Al-Haj, Dr. Hatem, ‘Umdat al-Fiqh Explained,’ vol 2, p.1536    Umar, Dr. Sajid, ‘Preserving a Legacy: Exploring Islamic Wills and their Profound Impact – Part II.’ 37    50/50 is the starting point; however, the Courts will consider many other factors before ruling on a final settlement.38    https://www.gov.uk39    https://ericrobinson.co.uk

The post Rules Of Islamic Inheritance: Dispensing One’s Final Act Of Justice In This Life appeared first on MuslimMatters.org.

[Podcast] Shifa Saltagi Safadi and the Formula for Writing Muslamic Books

25 June, 2026 - 13:00

Shifa Saltagi Safadi is back with her latest book, and more writing advice for Muslim authors! How much Islamic rep is too much Islamic rep for kidlit? Do you really need to develop craft? Isn’t enough to tell Muslim kids just to be good Muslims? And can Muslim authors survive the advent of AI… or should they tap into it?

Tune in for writerly advice and a peek at the latest Amina Banana chapter book for the kiddos.

Synopsis:

The science fair kicks up a rivalry in book four of the delightful Amina Banana chapter book series from National Book Award-winner Shifa Safadi!

Finally, the science fair is here, and Amina Banana is ready to showcase her skills. But when she is paired with someone unexpected, the science fair suddenly becomes . . . UNfair.

All Amina wants to do is win the fair and impress her grandmother, who is visiting from Syria. Will Amina be able to develop a formula to help her work with her challenging partner?

 

 

 

 

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The post [Podcast] Shifa Saltagi Safadi and the Formula for Writing Muslamic Books appeared first on MuslimMatters.org.

Slam Dunk on the Mogadishu Court: The Islamic Courts Union of Somalia

25 June, 2026 - 06:13

 

Hassan Aweys, the second-in-command of the Islamic Courts, was a longstanding target of the United States. (Picture: African Arguments)

2026 brings a seminal anniversary to the history of Somalia and East Africa, but also an important and overlooked one in modern American history. It marks twenty years since the United States cooperated with Ethiopia in an invasion of Somalia, overthrowing a short-lived, unrecognized, but effective administration of Islamic courts that had taken over Mogadishu by summer 2006. Not only did this Islamic Courts Union, as it was known, defeat a coalition of longstanding militia commanders, many of whom were on the payroll of American intelligence, but it also briefly established the closest thing to a functional and independent government that Somalia had had in fifteen years.

State Failure and Societal Resistance

At the turn of the millennium, it was fashionable to describe Somalia as the world’s first “failed state”, one with no functioning government that could reasonably claim to control, let alone govern, more than a fraction of its territory. The downfall of Siad Barre’s longstanding dictatorship in 1991 had reopened rifts that had in large part been exacerbated by the same dictatorship, and militarized by a widespread influx of weaponry during the 1980s. With the partial exception of a largely disparate Somaliland in the north, most of Somalia fragmented as notables from merchants to army officers to chieftains to politicians armed militias from their clans, giving the conflict a clan dimension.

Internationally, Somalia was best-known for the United Nations campaign sent purportedly to bring relief, and the American involvement that soon dominated this campaign. The famine was in fact largely over by the time that the Americans arrived, at the end of 1992, and critics pointed out that the mission seemed less a humanitarian endeavour and more an attempt to impose the new unipolar world order under a thin humanitarian cover. Both the United Nations and the United States played favourites among Somali factions in a way that prevented resolution of the conflict, while supposed peacekeepers frequently proved abusive and trigger-happy. That summer, after a militia commander Abdi Qeybdid ambushed foreign troops, the Americans effectively declared war on his Hawiye clan confederation that dominated the capital Mogadishu.

In total the American mission would kill three thousand Somalis over the course of the year, a third of these in an infamous last battle in October 1993, where Hawiye militants famously shot down a helicopter and killed eighteen soldiers. In a media atmosphere where Somali infringements were frequently amplified and vilified and foreign abuses received scant attention, the resultant and entirely misleading impression, which survives to this day in the United States, was that Somalia’s people had ungratefully bitten the hand that had tried to feed them. In more sophisticated circles, the continuing competition between Somali militias gave the country the moniker of “failed state”.

Even as intermittent conflict and cooperation between militias continued, Somali society independently rebuilt. Private merchants often provided services, setting up their own more disciplined militias for security. Clan resolution, where tribal leaders negotiated and mediated, were a frequent recourse, but these were limited since they rarely went beyond the clan. Islam was a more powerful glue, and at the local level various preachers, scholars, and Islamic activists set up courts at a local level to provide order and justice: one major example was the Ifka Halane court in Mogadishu. Somali businessmen, seeking a secure environment for their business and often hailing from a similar background, frequently collaborated with them: Ahmed Jimale, at one point Somalia’s richest merchant, was close to the Islamists. Militias had a more ambiguous attitude; some collaborated with Islamic networks but others saw them as rivals.

Ethiopian Interference

The Islamic courts’ influence came alongside a related and partly overlapping phenomenon, the war in the Somali-majority region of the Ogaden, adjacent to Somalia and ruled by Somalia’s “Auld Enemy” Ethiopia. During this period Ethiopia was rather a darling for the international community; its ruling government had overthrown their own dictatorial predecessors just months after the Somalis ousted Siad in 1991, but by contrast established a functional regime with nominal autonomy for Ethiopia’s different regions. Yet this autonomy was practically nonexistent in the much-abused Ogaden, where support for union with Somalia had been high for decades and over which the two neighbours had, similarly to India and Pakistan over Kashmir, repeatedly gone to war. In the mid-1990s Ethiopia launched a little-noticed crackdown in the Ogaden, and many of the Somalis who went to fight a jihad there were linked to Islamic networks, either Sufis or more famously the Salafi Itihaad network. Their profile soared when in 1996 Ethiopia launched the first of many raids into Somalia: the Islamists were often at the forefront of resistance.

Some Islamic networks had links with foreign fighters; for example, a young Qaeda network had established a small front in Somalia, applauded the 1993 ouster of the Americans, and returned American focus to the East African region by bloodily bombing American embassies in Kenya and Tanzania during the summer of 1998. This played further into Ethiopia’s securitized role toward Somalia: like Ethiopia, Washington viewed Itihaad-linked Somali Islamists such as Hassans Aweys and “the Turk” Hersi, former army officers who had become Salafi preachers and militant organizers, as enemies.

Ethiopia’s interest was not only in fighting Islamists or Ogaden militants, but also in preventing any single faction from achieving power that might challenge it: in this regard, it played off different commanders and clans, and offered a similarly shallow “federalist” solution, based on a quota of clans, to rule Somalia. Though Egypt and Eritrea contested Ethiopian influence, none matched its intrusiveness or skill at the game and the shadowy but crafty Ethiopian commander Tafasse Mamo repeatedly made the Somali borderlands his stomping ground for a decade.

In the early 2000s Somali delegates in Djibouti elected a government, albeit a weak one that existed more in name than reality. But this marked a challenge for Ethiopia, whose army raided and supported number of Somali commanders to challenge it under the pretext of demanding “federalism”: the most prominent such commander was Abdullahi Yusuf, who ruled the northeast region of Puntland and had longstanding links with the Ethiopians.

After the September 2001 Qaeda attacks on the United States, Ethiopia and its Somali clientele were able to present the government’s links with Islamic networks as a security threat: Somalia was often compared to the recently invaded Afghanistan as a new “haven for terrorists”. In turn, Washington blackballed both political leaders like Aweys and civilians such as Jimale, whose designation was only removed in 2016. Even Abshir Musa, a former inspector-general who had worked with the United Nations mission in 1993 and long lived in the United States, was targeted as a potential extremist because he had been a rival of Yusuf and had a reputation for Islamic rectitude.

American intelligence and military networks in the region threw their support behind Yusuf, who in a token election was selected as Somalia’s new ruler over a federalist regime. Like the preceding government, however, this only controlled patches of Somalia, mostly through commanders who were given ministerial titles. Even parliament speaker Sharif Aden, a merchant with good relations to Islamic networks, dismissed the new order as an Ethiopian method of “divide-and-conquer”.

Meanwhile, in 2003 American security, led by regional spymaster John Bennett and future Falluja commander John Sattler, had begun to pay off various militias to hunt “radical Islamists” on its behalf. These included militiamen affiliated with the government, such as prime minister Ali Gedi’s more powerful cousin Mohamed Dheere and the minister-commander Botan Alin. Even former opponents were paid off by the United States as preferable to “radical Islamists”: Qeybdid, whom the Americans had known as “Mad Abdi” in 1993, was now put on the payroll of American intelligence. Other American clientele included former rivals like Musa Yalahow and Mohamed Qanyare, who had fought on opposite sides of the Ethiopian campaign at Mogadishu in the 1990s. Despite his own links with Sufi networks, Yalahow turned on the Islamic courts; Qanyare, who had hated the Ethiopians, seems to have fondly imagined the United States, whom he admiringly described as “war masters”, as an alternative.

Over the mid-2000s American-funded militias raided Mogadishu in search of suspected “extremists”; in turn, Islamists mobilized. Perhaps the most famous of these was Aden Ayro, a bold but ruthless commander of Itihaad background linked to Aweys’ Ifka Halane court, whose notoriety soared after he excavated an old Italian cemetery in Mogadishu and replaced it with a mosque. A more mainstream figure was the official leader of the courts’ coalition, Sharif Ahmed. This Sufi preacher enjoyed considerable respect but was viewed by the United States as little more than a figurehead for such targets as Aweys and Ayro.

Abdi Qeybdid went from being a target of the United States, whom they attacked as “Mad Abdi” in the 1993 Battle of Mogadishu, to their collaborator in 2006. He has held several senior positions in Somalia since the 1990s. (Picture: HM News Updates, Youtube)

Slam Dunk for the Courts

In February 2006, three years after the militia strategy began, it was formalized as the “Alliance for the Restoration of Peace and Counterterrorism”. One member of this clunkily named coalition was Bashir Shirare, a militia-running merchant who had fallen out with one of Mogadishu’s wealthiest merchants, Abukar Adane. It was Adane, who funded what was probably the capital’s single largest militia but was linked to the Islamists rather than American intelligence, who funded the Islamic Courts’ spectacular backlash. In a dizzying series of counterstrikes that lasted into the early summer, the Islamic Courts routed one militia opponent after another: Shirare, Alin, Yalahow, Qeybdid, and Qanyare were forced to flight, and for the first time in fifteen years the capital came under the control of a single government. If we are to define governments by who controls the national capital, it was the Islamic Courts under Sharif Ahmed that were Somalia’s actual, though unrecognized, government by the summer of 2006.

What accounted for the Islamists’ staggering success? The binding effect of Islam, to which all Somalis paid homage but by whose restraining influences few factions abided, was a major factor:  despite the alarm over their supposed radicalism, the Islamic courts were simply more disciplined and restrained in their dealings with wider society: by all accounts Mogadishu was far safer under their rule than it had been for a generation before or since. This gave them the appreciation of Somalia’s large business class for the  security they provided: it was no coincidence that Adane, their first finance minister, was a major merchant. There were also links to both local Somali society, particularly in the Mogadishu environs, and the diaspora: the Islamists’ first foreign minister, Ibrahim Addow, was a well-respected scholar who had lived in the United States.

Similarly the courts used their links across political factions: for instance Islamist leader Khalif Adale, an in-law of the merchant Jimale, was also a clansman of Qanyare, who eventually surrendered his arsenal to him to keep resources within their clan. The Islamists were adept at bringing various segments of Somali society and political leadership to their side: their first defence minister was notable militia commander Yusuf Indhaadde, who had lately embraced religiosity. Other commanders, such as Yusuf Makaran in central Somalia and Hassan “the Turk”’s colourfully named Raskamboni militia in the deep south, would spread Islamist influence beyond the Mogadishu region over the next few months, though this brought them into collision with the Ethiopian military. In autumn 2006 Tafasse Mamo, the shadowy commander who had so skilfully manipulated Somali politics for a decade, was killed in a clash.

A self-fulfilling escalation

While the Islamist takeover was popular inside Somalia, it attracted alarm abroad. Abdullahi Yusuf’s coalition retained international recognition and used it. Their argument, advanced as well as an Ethiopian regime alarmed at a stable government in Mogadishu, made was that the Islamic Courts Union were similar to the Afghan Taliban emirate that the United States had overthrown and a magnet for “radical Islamists”; therefore, they must be overthrown.

This was the argument accepted by the United States’ diplomatic head for the region Jendayi Frazer, who overruled a contrary proposal by Sudanese diplomat Attaullah Bashir for a multilateral peacekeeping force and a compromise government; such forces had not worked in the past, but more to the point Ethiopia and the United States wanted to control this new, arbitrarily constructed front in the “war on terror”. Frazer and the United States’ regional commander, John Abizaid, worked secretly with Ethiopian premier Meles Zenawi and military commander Samora Yunis to plan the attack: the ongoing wars in Afghanistan and Iraq meant that it would have to be conducted primarily through Ethiopian soldiers, but with a small contingent of American commandos at key junctions.

The claim, advanced in the United States by neoconservative lobbyists including Israeli spies with longstanding links to Addis Ababa, was that if the United States did not preemptively defang the Islamists, radicalism and associated violence would somehow spread. It need also be remembered, as Somali archivist Abdimalik Warsame has pointed out, that a considerable proportion of the American military and foreign policy elite continued to resent Somalia: the 1993 Battle of Mogadishu had been their first defeat after the Cold War, and many were inclined toward revenge. It was commonplace at the time to point out Usama bin-Ladin’s approval for the 1993 battle, as if this indicated an inherent extremism in Somali society.

As with claims about Taliban support for international terrorism, claims of violent “radicalism” were greatly exaggerated. But during the height of the “war on terror”, exaggeration carried weight. Links with foreign “mujahideen” were subject to hysteria, and the Courts Union had plenty of links in the persons of Aweys, Ayro, Adale, “the Turk”, Indhaadde’s influential deputy Mukhtar Robow, and Mogadishu sheriff Abdullahi Nahar. While internationalist militants were by no means homogenous, by the end of summer 2006 several of them, under the leadership of a certain Abdullahi Arale, secretly formed a clique called Shabaab, linked to Qaeda’s local officials Fazul Haroun, Saleh Nabhan, and Tariq Abdullah. This clique was particularly influential in helping Hassan “the Turk” capture the deep south from Yusuf’s defence minister Barre Hirale and finance minister Abdullahi Farataag.

Yet Shabaab’s influence on Courts overarching policy was negligible. Emir Sharif Ahmed and foreign minister Ibrahim Addow continued to negotiate with the opposition, particularly Sharif Aden, and even more hardline colleagues like Aweys did not challenge them. It was only well after the American-Ethiopian invasion of Somalia, which began at the end of 2006, that Shabaab would grow in influence, eventually becoming the premier Somali militant organization. As with other fronts in the “war on terror”, violence spread through the region in large part as a result of the invasion. Far from a quick decapitation of “radicals”, the American war in Somalia, conducted mainly through airstrikes at this point, saw violence spread through East Africa, and twenty years later is approaching the United States’ longest war in history with no resolution in sight.

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Ashura: A Stick in the Oppressor’s Wheel

25 June, 2026 - 01:14

Painting by Safia Latif

Our Prophet ﷺ never gave up on fasting on Ashura, which is the 10th day of Muharram (Sunan al-Nasa’i, 2416). The Quraysh used to fast on this day in times of Jahiliyyah, and so did he ﷺ when still in Makkah. Once he ﷺ arrived in Madinah, he ﷺ noticed that the Jews were fasting on this day too, commemorating that sayyidina Musa had triumphed over Pharaoh. He ﷺ turned to the Muslims and said “You (Muslims) have more right to celebrate Musa’s victory than they have, so observe the fast on this day” (Sahih al-Bukhari, 4680). In order for us to distinguish ourselves as Muslims from the Jews and the Christians and their practices, our Prophet ﷺ decided to fast on the ninth day of Muharram too if he ﷺ would get the chance to the next year (Sahih Muslim, 1134).

 

Once fasting became obligatory in Ramadan, fasting on Ashura was made voluntary (Sahih al-Bukhari, 4504). In this sense, fasting on the 10th of Muharram was part of the process to introduce fasting as an integral part of our religion. The fast’s reward on this blessed day is clearly known. When asked about it, our Messenger ﷺ said that it expiates the sins of the previous year (Sahih Muslim, 1162).

Earmarks of Truth

Let us go back in time. On the exact day of Ashura, sayyidina Musa found himself trapped as he and his Bani Isra’il, an oppressed nation of enslaved people who had been exiled in the desert for 40 years, were hot on heels by the corrupted army of Pharaoh, the epitome of despotism. The only thing they had left was their faith. At that terrifying moment, Allah guided him to lead his people to the edge of the rumbling sea. His people cried out in pure desperation that they would be overtaken by the tyrant’s army or swallowed by the waves, yet he encouraged them, full of faith, “Absolutely not! My Lord is certainly with me—He will guide me” (Surat ash-Shu’ara, verse 62). His words were barely out of his mouth when Allah ordered him to strike the sea with his staff. Allah then split the entire mass of salty water in halves as high as mountains so they could get to the other side safely, creating a path of freedom. The army of Pharaoh? They all drowned. It is a timeless reminder that, by the grace of Allah, steadfast righteousness nurtured by absolute faith always triumphs over tyranny.

 

On the 10th of Muharram precisely 1387 lunar years ago, in the year 61 AH, another pivotal moment in our shared past as Muslims took place. It was a particularly tense time, as the Umayyad caliph Muʿawiya had appointed his son Yazid as his successor. Hereditary succession was unprecedented in Islamic history. The decision had stirred growing controversy and grunting discontent. Sayyidina al-Husayn ibn Ali, one of the most beloved grandsons of our Prophet Muhammad ﷺ, took it upon himself to stand up against Yazid’s unjust governance and the moral crisis in which his fractured community had found themselves. What followed was a staggeringly unfair battle between al-Husayn’s troops, painfully limited in number, and the thousands of merciless Umayyad soldiers.

Tragically, al-Husayn ibn Ali was decapitated and mocked, and about seventy of his close family members and companions were martyred. Many others were captured. This battle, the Battle of Karbala, and the betrayal of al-Husayn, may Allah approve him, by the people of Kufa it stood for, would mark the start of the Second Fitna. However, it teaches us not to measure victory according to dunyawi standards. You have probably caught yourself doing this too. We often attach more worth to the means and forget the goal. Al-Husayn’s true success, however, comes in the Hereafter. His martyrdom is a symbol of his deeply-rooted faith and endless sense of justice. It is an ultimate testimony of honoring the notion of tawhid, of striving for the Truth and standing up for it.

Ashura questions

Ashura reminds us that every Pharaoh will drown eventually. Every oppressor, big or small, will go down. Allah can do this easily. For every Pharaoh there should be a Musa who does his best to drown the oppressor, even if he only has a stick. Our iman should be that stick. Sayyidina Musa did not know that the sea would split, but he relied on Allah regardless. Allah did the rest. His assistance is always there for those who do not give up on His wisdom and mercy, those who strive in righteousness.

Over and over, we turn to the guidance of our Prophet ﷺ, especially in times of darkness. Muharram, one of the four sacred months of the Islamic calendar, stands for new beginnings. It is the chance to revive our commitment to his sunnah, to his path. Not to the path of those in power, nor of the financial elite of this world. Through fasting on its tenth day, we express our gratitude to Allah for the victory He granted sayyidina Musa over Pharaoh, and we commemorate sayyidina al-Husayn’s bravery when standing up for what is right.

As Muslims, we do not act as mouthpieces for injustice. Submitting to our Creator means renewing our covenant to tawhid, which inherently means standing for His truth, for justice, over and over again, unshakingly. Ashura asks us a crucial question. Do we really express our love for our Creator by speaking kalimat al-haqq in the face of tyrants, small and big? Or do we merely give lip service to Allah’s path? Do we really face the Pharaohs of this world, within ourselves and within others? Or do we betray the oppressed and sell them out like the people of Kufa did to sayyidina al-Husayn? Do we really have the level of tawakkul and courage it takes to take a clear stance when we face what feels like insurmountable adversities in this earthly realm? Do we truly grasp that this is what leads to ultimate victory? In essence, undoubtingly knowing that Allah is with us is what it takes.

The Red Sea, which Allah split for Prophet Musa on the day of Ashura. Getty Images.

How you can strike the sea

 

This year, the 10th of Muharram falls on a Thursday so we can combine the intentions of fasting both sunnahs. In this day and age we need to stand with the oppressed and try to be the stick in the wheel of the tyrants. Merely fasting without reminding ourselves of this would be like praying without khushuʿ or reciting the Qur’an merely for the reward of reading its letters without trying to understand its meanings. Here are some steps you can take.

 

  • Fasting with intentions that reflect the above. Fasting in Muharram is the best fast after the fast in the month of Ramadan (Sahih Muslim, 1163). Fast at least on Ashura, and if possible also the day before and/or after. Shortly after Ashura come the White Days, so you can fast those too.
  • Do what it takes to nourish your belief that victory will come, even in unlikely circumstances.
  • Reflect on what injustice entails, close to you and further away. We cannot allow ourselves to be oppressors to our own soul, to our family, friends, colleagues, spouse, children, our ecological environment… Which injustice in your life do you need to take care of before you stand in front of Allah?
  • As Ashura is a day of forgiveness, who will you forgive this year?
  • Follow up on news of our oppressed brothers and sisters worldwide, in your own circles and communities, in Sudan, Palestine, Lebanon, Kashmir, China, and elsewhere, and let it sink in. Feel it in your heart and pray for them.
  • Reflect on how you can strike the sea, with the right intention. Which stick will you use to fight tyrants and their injustice? Put this into action against oppression according to your context and capacities, without seeking fame nor praise: post on social media, help out someone who is oppressed (for instance, overwhelmed by debt), organize, stand up against bullies, get involved in your own community, select a cause for which you want to use your talents for and strive, and get connected to those who have experience therein.

The post Ashura: A Stick in the Oppressor’s Wheel appeared first on MuslimMatters.org.

Far Away [Part 18] – The Flower Blooms, And The Flower Dies

25 June, 2026 - 00:36

As the caravan passes through Central Asia, Darius slowly falls in love, and Kuangren experiences something brutal.

Read Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16  | Part 17

* * *

Vast Blue Sky

The mountains gradually gave way to rolling grasslands that invited a man to breathe deeply, and a horse to run fast. Great green hills stretched to the horizon beneath a sky that was bigger than the world, while herds of horses grazed freely across the open country. The land too felt immense, but maybe it was only that there were few wells, fewer roads, and fewer signs that anyone had ever attempted to tame it.

At times I wished I too was a horse, so that I could gallop free across this sweeping land, my mane streaming behind me like a banner of victory. At other times the sky was so unrelenting that I had an irrational fear that a bird as big as a city would glide down and seize the entire caravan in its beak.

I wondered if this was what my father had felt like when he was released from prison. That the world was too large, that so much liberty was heady but frightening, as if he were a mouse that had been released from a cage, and now must fear the hawk. It made me uncomfortable and sad to think of my father being afraid. I shook these thoughts off and spurred my horse forward, to find Weili and chat.

The cold wind blew constantly, as if it too had escaped a prison and come to a land where it could gust as hard and carelessly as it wished.

“This is Kyrgyz land,” Longwei informed me as we rode alongside the wagons.

“How do you know?”

He looked offended. “I have been here before.”

We passed many nomadic settlements. Everyone in this land rode horses, even the children, with an ease and grace so natural it was as if they’d been born in the saddle. Maybe they had. These people lived in circular felt tents supported by wooden frames. Hundreds of these yurts – for so they were called, Longwei said – dotted the surrounding countryside. Smoke drifted lazily upward from their chimneys while horses, sheep and goats wandered between them. Men wore long coats trimmed with fur and tall felt hats, while many of the women dressed in bright embroidered garments decorated with silver jewelry that flashed in the sunlight.

Fight With A Nomad

I saw a man and his son practicing stick fighting. They carried long staffs, and danced around each other, whirling, thrusting and parrying. It reminded me of my practice sessions with my aunt Jade. I felt a pang of sadness.

To distract myself, I broke away from the caravan and rode up to the father and son. Dismounting, I bowed to the father, and he bowed back.

I tapped my chest. “Darius.”

The man pointed to himself. “Almaz.”

Gesturing wordlessly, I indicated that I would like to spar with him. Grinning, the man said something to his son, who tossed me his staff. Almaz and I bowed to each other again, and without preamble, he attacked. I parried his attack easily. The man was talented but limited in his repertoire, and slow by my standards, I spun and reversed, attacking from odd angles, giving the father something to think about. He grunted with the effort of blocking my blows. Sweat broke out on his forehead.

Still, I held back. I only wanted to have a bit of fun, not hurt the man.

As we fought, some of the caravan guards rode up to watch, and a number of nomads gathered around, including Almaz’s wife and children.

Almaz came at me with what I thought would be an uppercut strike. I leaned back to let it pass me harmlessly, but instead the tip of his staff dug into the ground and flung dirt in my eyes. Blinded, the next thing I saw was the tip of the staff at my throat, the father grinning behind it.

I laughed, held up a hand in surrender, and returned the staff to the boy. I was genuinely glad to have been bested. I had shown Almaz a few new moves, and he’d taught me something too. I shook his hand, and everyone applauded.

As I rode away, I looked back to see Almaz beaming as his friends clapped him on the back and congratulated him. Some of my fellow guards ribbed me about being beaten by a nomad, but Weili gave me a knowing smile, and I knew that she knew that I could have defeated the man at any time. I never forgot that smile, and the admiring look in her eyes.

A Bracelet and a Wooden Horse

We came to a city beside a broad river. High mud-brick walls surrounded clusters of flat-roofed buildings. Scents drifted to us before we reached the gates. Roasting meat mingled with fresh bread, horse sweat, leather, wood smoke and spices I could not identify. Merchants from a dozen lands crowded the roads leading into the city. Some led camels. Others drove wagons piled high with goods. I heard languages I could not begin to recognize.

The Five Stars caravan established camp on a flat topped hill. The city loomed on the horizon. Several merchants prepared to enter the city to see what goods they could acquire at the local marketplace, which Longwei called a suq. Two wagons were selected for the trip, along with a contingent of guards. To my surprise, Sergeant Karim chose me for the detail. He also chose Kuangren.

“If you disappear again,” Karim warned, pointing a finger at him, “I will nail your boots to a wagon. With your feet inside them.”

Kuangren considered this carefully. “You’re too good a man to do that.”

Karim gave him a serious look. “Don’t count on that.”

The suq was one of the most fascinating places I had ever seen. Narrow streets wound between market stalls crowded with carpets, silverwork, horse tack, bows, knives, embroidered clothing and goods from every corner of the world. One merchant sold hunting falcons. Another displayed exquisitely carved saddles. Yet another offered tiny painted figurines no larger than my thumb. I also saw many things, from bracelets and amulets to furniture and tea sets, that were decorated with Islamic designs, including geometric patterns, and the names of Allah and the Prophet. I assumed these items were here to catch the eyes of passing Muslim travelers.

I fingered a silver bracelet decorated with onyx stones that reminded me of Weili’s eyes. Feeling embarrassed, I nearly put the bracelet back, then bought it anyway.

Later I found a carved wooden horse small enough to fit in my palm. I told myself I admired the craftsmanship. The fact that it looked exactly like something Haaris would treasure had absolutely nothing to do with my decision.

No, nothing whatsoever. Still, I would hold onto it. Maybe someday I’d find someone to give it to.

A Muslim Land

Once the sun passed its zenith, the call for salat sounded from every direction. I gazed at one of the merchants in amazement. He grinned and nodded his head, giving me permission to investigate. Store owners everywhere closed their shops and exited the suq. Customers, travelers, tribesmen, nobles and servants streamed toward the masjids. That’s right, masjids, plural. There was not one grand masjid, like in Deep Harbor. Rather, there were masjids everywhere. I realized for the first time that all these people were Muslim. I felt the hair rise on the back of my neck.

In my country Muslims were a minority. Deep Harbor was one of the most heavily Muslim cities in the land, and even there only a fifth of the population were Muslim. I had known, of course, that there were faraway lands where Islam ruled, but I hadn’t known that we had reached such a place. I felt almost like weeping, but couldn’t say why. I felt powerful, like nothing could threaten me.

I followed one group to a local masjid, performed wudu, and with my travel pack and dao on my back, prayed beside people of many lands. When the salat was over I found myself grinning and shaking hands with everyone. No matter what language they spoke, everyone knew how to say as-salam alaykum. A man might gesture at my size – for I had grown taller and stronger on this trip – and say, “mashaAllah!” Another pointed to my dao, then pointed to the sky and said, “Allahu Akbar!’ I wasn’t sure if this was an indication of approval, or a reminder that true power was with Allah.

Raiders!

By late afternoon our business was concluded and the wagons rolled back toward camp. It was only after we arrived that someone noticed Kuangren was missing.

Several guards exchanged resigned looks.

Ahmed sighed, Meilin rolled her eyes and Longwei merely shook his head and said, “Again?”

No one seemed especially alarmed. Kuangren disappearing was hardly unusual. In fact, it had become so common that we hardly knew whether to laugh, get angry or simply not care.

The sun had already set when the sound of galloping hooves shattered the evening calm. A lone rider burst into camp at full speed, his horse kicking up dust and covered in sweat.

“Raiders!” he shouted. “Raiders!”

It was Kuangren.

The camp erupted into motion.

Guards scrambled for their weapons while merchants took shelter behind the wagons. Horses whinnied nervously as teamsters rushed to secure them. I drew my dao and joined the line forming along the outer edge of camp. Kaungren slid from his beleaguered horse and gesticulated.

“Raiders!” he shouted. “Hundreds of them!”

“How many hundreds?” Karim demanded.

Kuangren shrugged. “A lot, probably.”

Hold Your Fire

A dark mass appeared on the horizon – hundreds of riders, coming fast from the direction of the city, and spreading across the grasslands as they approached. My stomach tightened. They came up the hill at a gallop, raising a cloud of dust behind them, their horses moving with the effortless grace of men born in the saddle. Bows hung from their shoulders, spears bounced against their backs, and curved sabers gleamed at their hips.

Our archers raised their bows. We had the high ground advantage. We could cut down a good portion of this attacking force before they even reached us.

“Hold your fire!” Karim shouted.

The riders continued to close the distance.

“Hold your fire!”

Something about the approaching force seemed wrong. They were certainly armed, but none had drawn a weapon. Nor were they forming for an attack. They were not trying to flank us, for example, nor was anyone shouting commands.

The riders finally slowed and spread out in front of the camp. At their center rode a wealthy merchant with a magnificent beard and an expression of such furious outrage that I reached up for my dao, though I did not draw it, for a young woman with thick chestnut hair, and dressed in embroidered riding clothes rode confidently by his side, mounted on a gorgeous spotted horse. She wore no sword, but a long knife hung from one hip, and she carried a bow on her back. Yet gold bracelets adorned her wrists, and one nostril was pierced with a gold ring. She resembled the merchant strongly, and was obviously his daughter. She was altogether quite impressive.

On the other side of the merchant sat an elderly man with a long beard, wearing an expensive coat. He was surrounded by heavily armed retainers, and might have been a tribal chief.

The rich merchant said something to the young woman, who slowly surveyed all the guards, then extended an arm and pointed.

Every head in camp turned to see what she was pointing out.

She was pointing at Kaungren.

Kuangren attempted a smile, which faltered and disappeared.

Karim strode up to him. “Raiders?”

Kuangren cleared his throat. “I may have misstated the case slightly.”

“What did you do?”

Kuangren shrugged helplessly. “I met the young lady in the suq.” He gestured to the lovely young lady.

“And?”

Kuangren chuckled nervously. “Well… It’s hard to talk to a lady when she’s with her chaperone. We found a quiet spot in a garden.”

Sergeant Karim took a step toward Kuangren. “And?” His tone was menacing.

“Come on, Sarge. I didn’t make her do anything she didn’t want to. How was I supposed to know her father is some kind of big shot? It’s not my fault that – “

Karim struck Kuangren with a series of blows so rapid I hardly followed them, ending with a fast chop to the side of the neck. Shocked, I watched as Kuangren crumpled bonelessly to the ground. The young woman cried out, not in satisfaction but in protest, and her father silenced her with a gesture.

Negotiations

The negotiations that followed consumed the better part of an hour. Translators moved constantly between groups while the merchant, the chieftain, several elders and Karim argued as Kaungren sat miserably on the ground, massaging his bruises.

The daughter herself seemed perfectly content with the situation. She stroked her horse’s neck and watched the proceedings with glittering eyes. I had the feeling this woman never did anything she didn’t want to do. On that, at least, Kuangren had not lied.

Her father, on the other hand, shouted and gesticulated continuously. More than once he took his bow from his back and nocked an arrow, aiming at Kaungren, whereupon our own people armed themselves in response. Each time the chieftain spoke a sharp word, and everyone settled back into an uneasy truce.

As the discussion continued, it became increasingly clear that there would be no peaceful solution that did not involve marriage. The father demanded it. The chieftain demanded it. Most surprisingly to me, the daughter seemed pleased at the prospect. Who would want to marry Kaungren of all people?

Eventually Karim made an announcement:

“Five Stars will provide compensation to the merchant and his tribe. The merchant’s honor will be restored. The caravan will continue unmolested.” He paused. “And Kuangren will marry the girl.”

For a moment there was silence.

Then Kaungren stood. “What?”

Karim folded his arms.

“You heard me.”

“I object.”

“I don’t care.”

“I can’t get married. I don’t even speak this woman’s language. Besides, I’m not fit for marriage. I’m a scoundrel. Sergeant, tell them I’m a scoundrel.”

“Trust us,” Meilin said, “they already know.”

“You will have to convert to Islam as well,” Karim said. “They will never accept their daughter marrying a disbeliever.”

Kaungren threw up his arms. “Doesn’t anyone know that we live in enlightened times? Such things don’t happen anymore!”

A Swordpoint Wedding

Things moved very quickly. Money changed hands. Ahmed was recruited to conduct the ceremony. A carpet was spread beside the campfire. Witnesses were assembled. The merchant sat proudly beside the tribal chieftain. I had the feeling that he was happy to be rid of his daughter, who seemed like a handful herself. I wondered if Kuangren knew what he was getting himself into. The daughter appeared delighted by the entire affair. Kuangren looked as though he had been condemned to death.

Ahmed cleared his throat and began in the name of Allah. The laughter faded as he recited a few ayat of the Quran concerning marriage and the creation of mankind in pairs. He then delivered a short khutbah on responsibility and kindness. It lasted less than two minutes. When he finished, he turned toward Kuangren.

“Repeat after me.” Ahmed recited the shahadah, and Kaungren – with a grimace – repeated.

Ahmed nodded, satisfied. “Do you accept this marriage?”

“No.”

Sergeant Karim took a step toward Kuangren.

“Let me ask again,” Ahmed said. Do you accept this marriage?”

Kuangren looked around as if seeking an escape route. The merchant glared. The chieftain narrowed his eyes. Karim took another step forward and put a hand on the hilt of his sword. It was not, I was sure, an empty threat. The bride smiled sweetly.

“Okay, then.”

Ahmed turned to the young woman and asked the same question. Someone translated. Her answer came instantly and enthusiastically.

“I accept!”

The surrounding tribesmen erupted into cheers. I found myself grinning. For some reason I wanted to seek out Weili and give her a nudge, as if to say, “What do you think?” But I knew that was beyond foolish.

The bride immediately wrapped her arms around Kuangren and kissed his cheek. More cheering followed. Kuangren stared into the distance as if contemplating whether being trampled by wild horses might improve his circumstances.

The celebrations continued into the night. Sheep were slaughtered, musicians appeared from somewhere, and gifts changed hands. We found ourselves sitting with these tribesmen, making mutually unintelligible conversation that consisted mostly of hand gestures, and sharing coffee and sweets. The merchant transformed from a man ready to start a war into the happiest father in Central Asia. The bride spent most of the evening sitting beside Kuangren, smiling at him and occasionally resting her head on his shoulder. Kuangren spent most of the evening staring into his bowl with the expression of a man trying to come to terms with a diagnosis of a terminal disease.

I almost felt sorry for him. Almost.

When the celebrations were over, the tribesmen departed. A covered wagon was emptied, with its goods distributed among the other wagons, and it was given to Kaungren and his bride as their wedding suite, which I found somehow funny, embarrassing and scandalous.

A Brutal Judgment

The next morning, immediately after Fajr prayer, Karim ordered every guard assembled. Gone were the laughter and celebrations of the previous night. Even the air felt different.

We gathered in silence while dawn spread slowly across the grasslands. Kuangren stood among us looking tired and uneasy. His bride watched from their wagon, looking somehow satisfied and nervous at the same time. She clearly sensed that something was wrong, though she could not have known exactly what.

Karim waited until every guard was present. Then he began to pace before us with his hands clasped behind his back. Something that looked a lot like a bullwhip was looped and hung from his belt. This puzzled me, as my mind did not conceive of any possible use for it.

“Kuangren,” he said. “Step forward.”

With a half-grin, half-grimace, Kaungren stepped forward. He expected a stern dressing down, and was prepared to accept it with humility.

“I have tolerated your foolishness for months,” Sergeant Karim said. His voice was quiet, which somehow made it more threatening. “You drink too much. You gamble too much. You disappear whenever we pass near a town. You ignore orders. You ignore common sense. I have overlooked all of this because you fight well. So despite being an idiot, you are a useful idiot.” A few guards smiled despite themselves. Karim noticed immediately, and the smiles vanished.

The sergeant took a long, shuddering breath, and for the first time I realized that he was white-hot furious. He was trying to contain his rage. I had never seen him like this, and it frightened me.

Once again his gaze fixed on Kuangren. “Last night you endangered this caravan. You created enemies among the local population. You forced me to negotiate with armed men. You cost this company a substantial amount of money.” His voice rose with each accusation. “Had those negotiations failed, I might have lost guards, merchants, and teamsters. Good people. People who trust me to get them safely to Persia and back. All because you could not keep your trousers tied.”

The silence that followed was absolute. Even Meilin, who could make a disparaging comment about anything in existence, kept her mouth shut.

Karim held up the index finger of each hand. “You have two options. One, you and your bride may accept exile from the caravan. Your wages are forfeit. You can take your travel pack and weapons, and go wherever you wish. What becomes of you is not my concern.”

With the other index finger, he pointed to the nearest wagon wheel. “Option two, I tie you to that wheel and give you twenty lashes.” He drew the bullwhip from his belt and with a swing of his arm, flicked it. It billowed out as fast as lightning and gave a crack that made me jump.

“If you choose that option, you may remain in service to Five Stars, and there will be no further punishment.”

Twenty Lashes

For several seconds nobody moved. We all understood the choice. Thousands of miles from home, the caravan represented food, protection and survival. Without it, Kuangren would either have to settle permanently in a foreign land or attempt the impossible journey across half the world on foot, accompanied by a wife he had acquired less than twelve hours earlier. Or I supposed he could dump the wife at the city gates and run for his life.

He looked toward the distant hills, then toward the wagons. For the first time since I had met him, he appeared genuinely frightened. He opened his mouth to protest, then shut it.

“I’ll take the lashes,” he said quietly.

The punishment was carried out immediately.

Kuangren removed his shirt and was bound to a wagon wheel. He was a pale, skinny man with narrow shoulders. I couldn’t imagine what women saw in him.

Sergeant Karim rolled his shoulders and shook out the bullwhip. Around us, merchants emerged from their wagons and tents to watch. Even the horses seemed unusually quiet.

Karim wound up, swung his arm and let the whip fly. The first strike landed with a crack like a branch snapping in half.

I flinched, as did several others. A red welt appeared on Kaungren’s back, and while he grunted in pain, he did not cry out.

The second blow cut through the skin. The third opened it. By the fifth, blood streaked Kuangren’s back and dripped onto the grass beneath him. His bride began shouting in alarm. Longwei, who spoke some Kyrgyz, hurried over to her and attempted to explain what was happening. Whatever explanation he offered only seemed to upset her more. She tried to push past him and run toward her husband, but Longwei gently restrained her.

The sixth lash landed. Then the seventh. Then the eighth. Each impact sounded worse than the last. Kuangren’s entire body jerked with every strike, yet somehow he remained silent. Sweat poured down his face. The muscles in his neck stood out like cables. His breathing became ragged and uneven, but not once did he cry out. This surprised me. Though he was a good fighter, I had always seen him as a fundamentally weak man. I did not find him funny or cute. In fact, I realized now, I despised him. Seeing him whipped provided me with no satisfaction, but it didn’t bother me either.

Still, by the tenth lash I found myself staring at the ground. By the twelfth, several of the older guards looked disturbed. Meilin looked as serious as I had ever seen her. The bride wept.

The whipping went on. A movement beside me caught my eye. Ahmed had stepped forward. Not much. Only a pace. But enough that everyone nearby noticed. His face showed horrified resolve. For a moment I thought he was going to intervene.

Karim looked at him. No words passed between them. Yet something in Karim’s expression caused Ahmed to slowly step back into line.

When the whipping was done, Karim stepped forward personally and untied the ropes binding Kuangren’s wrists. The moment he was released, Kuangren’s legs gave out beneath him. He was unconscious.

The camp physician immediately ordered everyone away. Without really thinking about it, I volunteered to help. The old man looked surprised. “You know something about medicine?”

“Yes.”

“Good.”

Kuangren awakened as we treated his wounds. His hands clenched and unclenched around the blanket while the physician worked, yet he never complained.

“You know the worst part?” Kuangren said.

“What?”

“I’m not even sure I know my wife’s name.”

The physician burst out laughing.

I shook my head, though I couldn’t help smiling.

Blue Domed Mosques

The weeks that followed carried us westward through lands I had only seen on maps. Uzbekistan was a country of broad valleys, ancient cities and blue-domed masjids that gleamed beneath the sun like polished gemstones. These masjids were the most beautiful things I had ever seen, and I thought that Uzbekistan must be a piece of Jannah on earth.

With everything that had happened after our visit to Kyrgyz, I had never given Weili the bracelet I bought for her. Now, the moment seemed right. I knew she was stationed at the rear of the caravan, and as we passed through a glorious valley alight with wildflowers, I pulled my horse out of formation and dropped back to find her. Her long black hair was loose and whipping in the wind. Sergeant Karim would not like that if he saw it. She rode easily in the saddle, her eyes scanning the surrounding hills.

I nodded. “Any news?”

She snorted. “What am I, the town crier?”

I laughed. With a smile, keeping my voice casual, I said, “I got you something back in Kyrgyz. With all the excitement I forgot to give it to you.”

Her face lit up. “Really? What is it?”

I handed her the bracelet. “It reminded me of you.”

A smile brighter than the sun transformed her face. “It’s lovely! Thank you so much, Darius. That’s so nice of you. Next time don’t wait a month to give it to me, though.”

I laughed again. “Glad you like it!” With that I galloped forward to my station. I was pleased with myself for having played it just right, nice and easy.

We arrived at a city called Samarkand. I stood staring at buildings so beautiful they seemed unreal. Great turquoise domes rose above tiled courtyards covered in geometric patterns and Quranic calligraphy. Merchants crowded the markets selling melons, apricots, silk, spices and carpets from every corner of the known world. Everywhere I looked I saw evidence of centuries of wealth, learning and trade.

And all these lands were Muslim. For the first time I was beginning to understand the vastness of Islam. It was not a local religion practiced by a minority of people. It was, quite possibly, the dominant belief system of the world. Many on our caravan were not Muslim, and in a turnaround I found satisfying, they were now the minority. All around me I was surrounded by my brothers and sisters in faith.

Yet I saw pick pockets and the occasional street fight. A local merchant struck his wife in the face, and another whipped his donkey too cruelly. A drunk sat slumped against a wall. One businessman accused another of cheating. Being Muslim, it seemed, was not a cure-all for humanity’s problems. It did not turn men into angels. This was something I would have to ponder.

Beyond Samarkand, we traveled through Bukhara, where Islamic scholars seemed almost as common as merchants. Half the people we encountered seemed to have memorized much or all of the Quran. This astounded and inspired me. Zihan Ma would love this place. I wished our caravan could stay longer. I resolved that one day I would return to study here.

Ahmed nearly drove Karim mad by repeatedly disappearing into bookstores and madrasahs whenever we stopped for more than an hour.

“If the scholars kidnap you,” Karim warned him, “I’m not paying a ransom.”

Ahmed looked genuinely puzzled. “Why would the scholars kidnap me?”

“To make you listen to their stories.”

Ahmed laughed. “Hey, as long as you’re not going to bullwhip me, I’m fine.”

Karim turned away, all humor gone from his face. No wonder Ahmed almost never told jokes. He was terrible at it.

After our time in Bukahra, I began spending more time with my own copy of the Quran. I memorized all of Juz Amma, and began on Surat Al-Mursalat, and then Al-Insan.

Good Spirits

From there we entered Tajik lands. The roads climbed steadily into mountain valleys fed by icy rivers descending from distant snow-covered peaks. Villages clung to hillsides above terraced fields. Stone houses stood against slopes so steep I could not imagine building anything there. The people looked different from those we had encountered farther east, many with lighter skin, lighter eyes and sharper features than I was accustomed to seeing. At first they looked strange to me, but soon I began to find them quite beautiful.

During all this time I continued to ride with Weili at times, sit with her at the campfire at night, and teach her the Quran. She often wore the bracelet I’d bought her, and that made me happy. I taught a number of the short surahs of Juz Amma. She stumbled over some of the Arabic, laughed at her own mistakes, and occasionally became frustrated, but she persisted.

“I know that you believe deeply in Islam,” she said to me one night over a campfire. “You talk about Allah, and it’s as if you are talking about your best friend. It’s amazing to me.”

“Don’t you believe?”

She stared into the flames for a long moment.

“I don’t know. I have seen a lot of evil.”

It was an honest answer, and I did not try to change her mind with my words.

In exchange, she began teaching me archery. I quickly discovered that shooting a bow well was much harder than it looked.

“You are pulling with your arms,” she said one afternoon as I attempted to shoot a very large tree and failed. “Use your back.”

I understood the concept of not using the arms to power a movement. My father had taught me the same thing in martial arts. Power came from footwork, body rotation and body weight. The back, however, was foreign territory.

“My back is for loading crates at the dock,” I complained. “How am I supposed to use it to pull the bowstring?”

“You’re not on the docks. Be quiet and empty your cup.”

That made me laugh. I had heard that expression many times from Zihan Ma, but never from Weili.

“Where did you learn that saying?”

“What? You think I’m stupid just because I don’t know how to read like you?”

“Of course not,” I said hastily. “You are very intelligent. I admire your brain. I mean, I think you are the most, you know, I mean you’re great, and -”

“Oh, shut up and shoot.”

I released the arrow. “I hit it!”

“It’s the biggest tree in the world,” she said. “It’s the size of a house.”

Which was true. And the arrow had, in fact, barely struck the edge of it.

Slowly, something changed in me. I found myself waking before dawn in unusually good spirits. Chores that normally irritated me seemed less burdensome. I brushed horses, checked harnesses, repaired equipment and stood watch without complaint. Food tasted better. The weather seemed friendlier. Even Karim’s constant criticism became easier to tolerate. And I thought about Weili a lot. I looked for her, and smiled when I saw her.

One evening Longwei sat beside me while I sharpened my dao and Weili practiced archery a short distance away.

“You look at her too much,” he observed. “And you smile too much.”

“I do not.”

He recited one of his poems:

A bee finds a flower
and believes the sun rises for him.
The flower blooms.
The bee grows drunk.
Winter begins its unforgiving descent.
The flower that bloomed dies away,
and the world wishes only to survive.

“That is depressing.”

“You should consider it carefully.”

I threw a pebble at him, and he smiled sadly.

Orange Bellbird

Several weeks later we entered a broad valley filled with farms, orchards and prosperous villages. Long before we reached the largest town, however, we began noticing signs of unusual activity. Banners hung from rooftops and fences. Families traveled the roads in carts and on horseback. Musicians played in the streets, and entire groups of villagers seemed to be heading in the same direction.

A local merchant eventually explained the reason. An annual archery competition was being held. Competitors traveled from throughout the region to participate, and the winner received not only a substantial prize but considerable prestige. The moment Weili heard this, she became impossible to live with. For the remainder of the day she bombarded every local she encountered with questions about the competition, the rules, the bows and the previous champions.

Weili’s excitement was infectious, and I was excited for her. She and I had grown very close by this point. We spent a lot of our free time together, though always in public. Our relationship was not physical, but I found myself dreaming about her occasionally. Even though Kaungren’s wedding had been a fiasco held at swordpoint, I thought about it a lot. Kaungren’s bride was no older than Weili. Yet whenever I considered the prospect of marrying Weili, my mouth became dry, and sweat broke out on my forehead. I knew that Weili liked me, but beyond that I was not sure of anything.

By the time we pitched camp outside the town, half the younger guards wanted to attend the archery competition. Karim eventually relented and allowed a group of us to go, provided we remained armed and returned before sunset.

Longwei approached me as I secured my pack straps.

“Have you considered my poem?” he asked.

“Which one?” I didn’t have time for this.

He regarded me solemnly. “Never mind the poem. In the forests of Southeast Asia there is a bird called an orange bellbird. It’s small, but sings more beautifully than any lute or harp. When you hear it, you are reminded of Allah’s angels. You feel that the world is beautiful, and that everything is possible.

Yet if you catch it and cage it, you will be disappointed, for it will sit silently, and will soon die. You can never own an orange bellbird. You can only appreciate it from a distance.”

I made a helpless gesture. “Are we talking about flowers or birds?”

Longwei pursed his lips. “Neither. Enjoy the archery competition.”

* * *

As-salamu alaykum dear readers. Sorry for  the delay. But hey, I have you a double length chapter this week!

Come back next week for Part 19 – The Glory of Persia

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:

Pieces of a Dream | Part 1: The Cabbie and the Muslim Woman

Trust Fund And A Yellow Lamborghini: A Short Story

The post Far Away [Part 18] – The Flower Blooms, And The Flower Dies appeared first on MuslimMatters.org.

So You Want To Become A Lawyer? [Part II] – How To Ready Yourself For A Career In Law

23 June, 2026 - 12:28

Previously (in Part I), I discussed some of the rationale behind the pressing need for Muslims to pursue law and emerge as excellent, well-rounded practitioners grounded in the Islamic worldview. The following turns to the practical, drawn from my own experience, mistakes, and the mentorship I received.

How Do You Know You’re Ready for Law School?

There is no single moment of readiness; however, what you should have is clarity of purpose and a realistic picture of what the next three years (and further study) will cost, financially and spiritually. If you cannot articulate why you want to practice beyond a blasé desire “to help people”, that is a sign to spend more time researching and speaking with lawyers in the field.

The day-to-day of legal practice is unglamorous, and law school is a sustained exercise in pressure. Solely wanting to do good, inshaAllah, is not enough of an anchor when it is difficult, and it will get difficult.

Relatedly, another signal of readiness is reading seriously and widely. Law is a discipline built on close, critical reading and writing. You should already be someone who reads deeply: history, philosophy, journalism, Islamic texts, etc. If sustained reading feels like a burden now, law school will not fix that. The students who thrive are not necessarily the most credentialed; rather, they are ones who have trained themselves to sit with difficult material and write clearly. Start there.

A word on finances: law school is expensive. High debt constraints choices and naturally push people towards higher-paying work and away from precisely the paths – public interest, solo practice, nonprofit, etc – most likely to serve everyday Muslim legal needs. Before committing to any school, do the math honestly. Look at average starting salaries in the field you want to enter and run numbers against your projected debt. Note that scholarship negotiation is normal, expected, and unlikely to jeopardize your admission. If you have a stronger financial offer from a comparable or better institution, say so professionally and leverage it. Often, students leave significant money on the table simply because they feel it was presumptuous to ask. 

Getting In and Getting Through: Practical Advice
  1. Map Out the Next Few Years

Before starting the law school application process, take time to map out where you want to be in the next 3-5 years. Think carefully about your ‘ilm goals, family goals, areas of interest, finances, and potential challenges, then speak to professionals in the field you aspire to enter. 

These conversations offer invaluable insights into the realities of the field, the steps you need to take, the timeline for achieving your goals, and what mistakes to avoid. Aiming for, say, expertise in tax law or the big-law route will look and make different demands on time, region, and (sometimes) tier of school, more than pursuing a judicial clerkship or becoming a solo practitioner.

I found it especially helpful to receive candid advice from other Muslimahs. All of them echoed that familial responsibilities should not be underestimated, but require diligent planning. A common concern is that being a Muslim woman in law will be impossibly difficult or require sacrificing marriage and family, but that is shaped by an outdated view of the profession, often modeled on the high-pressure, high-hour lifestyle of big law firms. In reality, the field is far more diverse. There’s a world of difference between litigating at a top defense firm and working remotely as corporate counsel, or building a public interest career. Government roles, nonprofit advocacy, academia, transactional versus litigation work, these all carry different demands, and many offered far more flexibility than I realized going in. The legal profession is vast, and with good guidance and planning, it can accommodate a wide range of life goals.

  1. Pursue ‘Ilm Early and Consistently

I spent my summer before and during law school in Cairo with my husband, studying with different teachers, and now have returned for (inshaAllah) a year of studies. I recognize that this is not feasible for everyone. However, there are excellent programs in the U.S. that make it possible to gain exposure to ‘ilm, whether online or in-person, part-time or full-time. The point is, any engagement with good teachers is invaluable. Begin with foundational works that cover ‘ibadat (worship), then exposure to issues of mu’amalat (transactions and relationships).

Prior to making the decision to move abroad, I spoke with a few mentors, including the Assistant Dean at my school. She noted that while it is not uncommon for law graduates to immediately start pursuing advanced degrees like an MBA or a PhD, delaying entry into the workforce results in falling behind peers financially and career-wise. That was her only point of caution when I mentioned my goals, but otherwise, she was supportive. 

If I could do it over, however, I would have pursued ‘ilm earlier, and not just for spiritual reasons. It simply is harder when career considerations and familial obligations grow. Learning Arabic, for example, opens access to legal texts and compendia that are indispensable for anyone interested in Islamic jurisprudence. Doing so would’ve been easier for me to engage in and relate to my classes and research papers by bringing that depth of research.

  1. Seek Mentorship and Good Suhbah (Company)

The legal field is already competitive, and depending on the school, it can be cutthroat. Law school is an isolating experience in many ways due to the demands on one’s time and relentless focus on performance. It builds discipline and good work ethics, but can quickly devolve into dreaded burnout and spiritual sickness.

During my first year of law school, I joined online legal ethics classes with Shaykh Amin Kholwadia of Al-Amin Ethics. Shaykh Amin’s focus on training Muslim professionals “to understand, present, represent, and re-present Islamic Civilizational values in their respective professions” bridged the gap between theory and practice I was looking for. It offered rigorous knowledge through an established methodology, tying back to the pursuit of ‘ilm point above, but also a space for mentorship and community, a rare combination that sustained me throughout my legal education.

Beyond the ethics classes, annual conferences and regular meetings became a crucial part of my suhbah and growth. They provided an opportunity to discuss challenges we were facing in our schools, receive guidance on applications and assignments, and engage with experienced legal practitioners and mentors with a similar mindset.

Good suhbah also provided a critical spiritual component. In the midst of demanding schedules and a hyper-competitive environment, being connected with individuals who prioritized faith and reminded me of my higher purpose kept me grounded. These were people who understood the unique challenges of weighing professional ambitions and religious obligations, and could reinforce the importance of maintaining integrity in both.

Conversations often extended beyond academic or career advice to reflections on how to approach legal practice as a form of service and accountability to Allah subḥānahu wa ta'āla (glorified and exalted be He). This spiritual companionship was essential in navigating moments of doubt or moral compromise. Finding a support system that can do this, whether at your university, local mosque, or similar online classes, will be invaluable.

  1. Engage with Your School and Extracurricular Activities

Extracurricular activities provide opportunities to polish critical skills. Joining a law journal allowed me to engage in editorial decisions and contribute my own writing, offering a place to bring nuanced perspectives relating to issues like the niqab. The next year, we held a symposium on the topic “Emerging Issues in International Humanitarian Law,” wherein many speakers discussed war crimes in Gaza.

Involvement in student leadership or organizations that represent the broader student body is another meaningful way to engage and have our positions heard. Like with many fields, one of the challenges was the dismissive or anthropological treatment of religion, which was particularly intriguing at an institution that prided itself on serving minority communities, many of whom are deeply religious. But, constructive discussions with school leadership can make a difference. Our Muslim Law Student Association was able to provide feedback that led to reasonable accommodations for religious holidays, including Ramadan, which started with building a good relationship with the administration and being active on the campus, and then substantive discussions on bringing in guest lecturers and possibly even classes on religion and the law in the future. In another example, our Law Students’ Association signed onto a letter to affirm its commitment to protecting students who were being doxxed or threatened for their views in support of Gaza. The same association also held an open forum to gather perspectives for its statement addressing the violence in the Middle East. 

While graduate school is a different environment from the undergraduate level, where most are more occupied with full-time responsibilities, that doesn’t mean meaningful campus engagement should be left behind. Advocacy at this stage also builds real-world skills (coalition-building, strategic communication, institutional negotiation) that translate directly into legal and policy work. Additionally, the relationships forged at this time with faculty, admin, or fellow students become the ones that open doors down the line, which leads me to my last point.

  1. Network Widely

Networking is essential, and limiting oneself to only Muslim circles can lead to an insular view of the legal system. While connecting with other Muslims, as noted above, is vital, engaging with non-Muslims is also critical for professional growth. Many areas of law (estate planning, corporate law, or even niche fields like arbitration) require collaboration with attorneys who have specialized experience. The opposite is also true; a non-Muslim attorney with Muslim clients in a region with little to no Muslim attorneys may often consult a Muslim attorney for guidance on certain issues. Attending webinars, conferences, or specialized training programs exposes you to a broader range of expertise and resources.

Every Muslim who enters the field with sincere intentions and a desire to seek sacred knowledge is, in some way, closing a gap that has had real consequences. The advice above is tailored towards providing a framework for entering the legal profession as a well-rounded individual, whose worldview informs the substance and direction of their work. The community’s legal needs run deeper than surface-level representation. Muslims dealing with issues of marriage, divorce, contracts, estates, disputes, etc., deserve attorneys who understand U.S. law and the moral and jurisprudential tradition that has shaped how Muslims understand their obligations. 

The work is long, the preparation longer, but as the community grows, its needs deepen, so too must the ranks of those equipped to serve it. Those who enter this field grounded in ‘ilm (sacred knowledge), supported by strong mentorship, and connected to a broader purpose, will be best positioned to practice law as a form of service and accountability to Allah subḥānahu wa ta'āla (glorified and exalted be He), inshaAllah.

 

Related:

The Limits Of Obedience In Marriage: A Hanafi Legal Perspective

The post So You Want To Become A Lawyer? [Part II] – How To Ready Yourself For A Career In Law appeared first on MuslimMatters.org.

So You Want To Become A Lawyer? [Part I] – On Faith, Duty, And The Legal Profession

22 June, 2026 - 12:09

Before applying to law school, I spoke to Muslim lawyers for advice and mentorship. One lawyer I connected with was based in the U.K. and worked in human rights, advocating for Muslims impacted by the War on Terror. 

At this point in my life, I was interested in either immigration law or international humanitarian law. During the call, he explained that while many Muslims seek a path in the legal field for similar reasons, many Muslims’ legal needs in the West actually lie in the day-to-day. Marriages, divorces, disputes, business contracts, estate planning – these are areas where the average Muslim regularly finds themselves at odds with the law of the land or unsure of how to reconcile their faith’s obligations as U.S. residents or citizens. You may be able to avoid it, but if you intend to live out the rest of your days in the U.S., then you must know that even you cannot outrun probate courts, and preferably thought about it beforehand rather than after the death of a loved one.

This idea was reinforced during an internship at a Muslim boutique law firm where the supervising attorney stressed the importance of “bread and butter” legal work: drafting contracts and settling disputes. These are, in the language of jurists, matters of mu’amalat: the domain of the Shari’a that governs our transactions and relationships with one another. This is not to diminish the significance of civil rights advocacy, humanitarian law, or immigration law. These fields are undoubtedly critical, especially in light of the genocide in Gaza, arbitrary detentions of student protestors and advocates, and deteriorating civil rights. However, we also cannot overlook the need for legal expertise in the domains that shape our everyday lives, particularly where our fard al-ayn is concerned. Ensuring that our daily interactions – contracts, marriages, business dealings, and how we resolve disputes with others both on an individual and institutional level – are shari’a-compliant (as best we can) is an obligation, not a personal preference or last-minute add-on. It is a fard (obligation) to know the ruling (hukm) of an act before engaging in it, yet we routinely do so.

A Case Study: Islamic Marriage Contracts in the U.S.

I’ll give readers a case study that is perhaps unusual when we think of Islam and U.S. law, nonetheless salient for the point I am trying to make. In 2001, the following case was presented to the Court of Appeals of California, Fourth District1: a Muslim couple married decades ago in Egypt filed for divorce. California, like other community property states, has a presumption that acquisitions during a marriage (barring exceptions like inheritance) belong equally to each spouse, thus are to be divided equally upon divorce – unless the presumption can be overcome. The husband presented their Egyptian nikah contract, claiming it was a prenuptial agreement stipulating that marital issues were to be governed under “Islamic law”, but nothing more. If the nikah contract was upheld as an enforceable prenuptial agreement under U.S. law, his medical practice and retirement accounts would be considered his separate property and not community property, thus would not have to be divided with his ex-wife.

And therein lies the problem: the Court here was not looking at the substance of Islamic law on marital assets, per se. In one footnote, they even comment, “There are at least four schools of interpretation of Islamic law…The legal system in various Islamic countries will often be influenced by one school or the other. Egypt, for example, has been influenced by both the Hanafi and Maliki schools.” Instead, the Court focused on whether the document contained sufficiently clear and enforceable terms to function as a pre-nup. They found that it did not. So, the presumption of splitting everything equally held.

When my marital property professor, herself a family law practitioner, taught this case, she mentioned the lack of adequate legal help for Muslims in the local area. Because when Muslims, like others, marry and divorce, and like others, who generally want to proceed in a manner most aligned with their values, they want to seek attorneys who understand their needs and know not only U.S. law, but are competent in Islamic law. In her experience, she’d seen clients with disputes over unpaid mahr, oral agreements, and the like, with little precedent on the best way to proceed.

This is not an article on how enforceable contracts among Muslims should be in U.S. courts and what the jurisdictional implications are for Islamic public law in America, nor am I the first to articulate this. Rather, it’s a point on how thin calls for diverse legal representation and Muslim representation are if it does not go beyond being a particular type of face among the same types of faces. It is far deeper and urgent. There is an immediate need for Muslim professionals who can articulate the Islamic worldview in their research and work.

The above case is just one of many growing numbers of cases dealing with the intersection of Islam and U.S. law, but the number of legal practitioners who have a basic grounding and connection to the Islamic sciences, equipped to think about these issues a step further than the status quo, is fewer than desired. And conversely, it is not within the realm of work, nor is the faqih/mufti equipped to navigate U.S. legal realities. 

The disconnect between ‘secular law’ and ‘shari’a’ (though the distinction is not so discreet as we would think) is one of the enduring consequences of secularism. The systematic marginalization of Islamic legal principles in favor of Western legal frameworks has left a void in which Muslims are forced to compartmentalize their lives: ‘ibadat in one corner, everything else in another. Obviously, this is due to living in the U.S. in the first place (and on a higher level, the structure of nations/states). By residing in a non-Muslim jurisdiction, one implicitly and explicitly affirms certain obligations to its system. But this overlooks and oversimplifies, for example, the freedom to contract, which allows individuals to determine many terms of their relationships and transactions, provided they do not contradict public policy or statutory law. This creates some space, however imperfect, for communities to govern their affairs in alignment with their values, even within a secular system. For example, multiple scholars and writers have drawn comparisons between the American Jewish experience with beth dins – Jewish religious courts – and Islamic councils or tribunals.

This sort of interplay of religious and secular legal systems, therefore, has precedents, despite what bills attempting to ban ‘shari’a law’ would have one think. Critics – both within and outside the community – might argue that such a ‘coexistence’ is ultimately contradictory and makes Islamic principles subordinate. Yet the alternative is a community left to navigate a legal framework that often fails to account for their religious needs, leading to compromises that undermine both their legal rights and their spiritual commitments. 

This challenge must shift from theoretical discussions to actionable strategies. Muslim lawyers have a significant opportunity to collaborate with ‘ulema and other relevant experts, leveraging their knowledge of Islamic jurisprudence while refining their own expertise in legal research and practice. Even those engaged in civil rights, humanitarian law, and other legal fields remain deeply connected to Islamic principles and jurisprudence; their work is inseparable from questions of right and wrong, justice and ethics, with accountability shaped by the moral and legal foundations of shari’a. Muslim lawyers must recognize that what we do is not value-neutral, and the community must recognize and support the need for competent Muslim lawyers. Work devoid of an Islamic objective and actualization is a failure of purpose.

[Look out for Part II next week inshaAllah]

 

Related:

Age of Consent in Classical Islamic Law

Why Studying And Teaching Aqidah is Necessary for the Ulama And Students of Knowledge

1    105 Cal. Rptr. 2d 863, 88 Cal. App. 4th 398.

The post So You Want To Become A Lawyer? [Part I] – On Faith, Duty, And The Legal Profession appeared first on MuslimMatters.org.

On Infertility And Not Having A Child: A Letter To Couples Going Through The Silent Struggle

21 June, 2026 - 05:10

Dear Struggling and Distressed Muslim,

This letter was meant for you. Yes, you specifically. The one who has been struggling and not understanding why it’s not working out. The one who has seen countless members of your family and friends “getting ahead” and sailing through this stage of life. The one whose suffering is not as visible or discussed in our communities, despite the pain striking and settling at the core of your heart, as you feel you have been left behind. This is regarding your pain from infertility and the struggle of not being able to have a child.

Know that you are not alone. There are millions across the world who are dealing with the same exact problem. But you have something that many do not: the Ultimate Supporter and Creator of the Universe is with you.

Infertility is not a sign of Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Displeasure, but rather a test. As with every test, everyone advises patience; yet, sincerely practicing patience is difficult. It is, however, a choice and an action. How we actively practice patience will inshaAllah bring peace and blessings to our hearts and lives. While I cannot take away your pain and struggles, what I can offer is advice to remind you of some actions that can be taken to strengthen your relationship with Our Creator, and find ease through this difficult time. 

Advice #1: Elevate Your Du’a and Fully Trust Allah subḥānahu wa ta'āla (glorified and exalted be He)

Du’a is not simply asking from Allah subḥānahu wa ta'āla (glorified and exalted be He). It’s the essence of worship and a way to rewrite our destiny. Du’a is, without a doubt, the most powerful tool we have at our disposal, but there are ways to make it more effective and meaningful. I will focus on these 3 points:

  1. Etiquettes of Du’a
  2. Focus on Forgiveness 
  3. Practical Game Plan

The Etiquettes of Du’a

The first etiquette is regarding what we should say before we even start making dua to Allah subḥānahu wa ta'āla (glorified and exalted be He). Specifically, praising Him subḥānahu wa ta'āla (glorified and exalted be He) and sending durood (peace and blessings) upon the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). Sending durood on the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is so powerful that even if we were to not ask anything and just spend our entire time sending durood on the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), our worries would disappear and our sins would be forgiven

This isn’t to say we shouldn’t ask and make du’a for what we want, but it’s just a point of how many blessings there are in just sending peace and blessings on the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). It could be that Allah subḥānahu wa ta'āla (glorified and exalted be He) appreciates so much that you send peace and blessings on the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) -the most beloved creation to Allah subḥānahu wa ta'āla (glorified and exalted be He)– instead of asking for your own needs, that He subḥānahu wa ta'āla (glorified and exalted be He) solves your problems and rewards you for it too. Do we really think that any problem in the world can withstand so many blessings coming from Allah subḥānahu wa ta'āla (glorified and exalted be He)?

The second etiquette I want to mention is calling on Allah subḥānahu wa ta'āla (glorified and exalted be He) by His subḥānahu wa ta'āla (glorified and exalted be He) many blessed Names and Attributes. 

Specifically, some names that come to mind are:

  • Al-Kareem and Al-Wahab – the One who is the Most Generous and Gives the best of gifts
  • Al-Qadeer and Al-Azeez – there is absolutely no problem we can ever have that will be more powerful or unable to be solved by the Almighty and All-Powerful
  • Al-Jabbar – the One who can mend your broken heart while you suffer through the pain

The third etiquette is to mention your weaknesses to Allah subḥānahu wa ta'āla (glorified and exalted be He) and never be disappointed in making du’a. When Zakaria 'alayhi'l-salām (peace be upon him) made du’a to Allah subḥānahu wa ta'āla (glorified and exalted be He) for a child, he knew that his state of being old didn’t matter – the Lord of the Worlds could change anything and everything if He subḥānahu wa ta'āla (glorified and exalted be He) willed it. He went decades without children but remained optimistic.

Do not focus on what you can realistically do, but focus on what the Lord and Creator of the Worlds can do. Allah subḥānahu wa ta'āla (glorified and exalted be He) made the rules of the world we live in, including our own medical states, and He [wt] can do whatever He subḥānahu wa ta'āla (glorified and exalted be He) wills. 

The fourth etiquette is to have full trust in Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Plan for you. This leads to consistency and surrendering yourself to Allah subḥānahu wa ta'āla (glorified and exalted be He) – you cannot lose hope. Even if you do not receive what you asked for, remember that Allah subḥānahu wa ta'āla (glorified and exalted be He) gave or will give you something equivalent or better; but it will be on Allah’s subḥānahu wa ta'āla (glorified and exalted be He) timeline, not ours. Our task is to be patient in making du’a. 

“Every one of you will have his supplications answered, as long as he is not impatient and he says: I have supplicated, but I was not answered.” [Bukhari and Muslim]

I’ve been guilty of this, where I make du’a and expect that my problem will be immediately solved. But du’a doesn’t always work like Amazon Prime. I personally know a couple who had multiple miscarriages, and it took almost 10 years for them to have their first child. We have to remember and trust that Allah subḥānahu wa ta'āla (glorified and exalted be He) knows and decides when the best time is for everything. He subḥānahu wa ta'āla (glorified and exalted be He) knows what is good for us and when it is good for us, and we do not. 

This is part of the perfection of our faith: to be content with what Allah subḥānahu wa ta'āla (glorified and exalted be He) has ordained after we have done everything we possibly can. This sentiment is perfectly encapsulated by the beautiful du’a of the righteous caliph Omar ibn Abdul Aziz raḍyAllāhu 'anhu (may Allāh be pleased with him)

“O Allah, make me pleased with Your decree and bless me in Your providence, such that I would not like to hasten anything You delay, nor delay anything You hasten.”

The fifth and last etiquette I will mention is to take advantage of the times when du’a is accepted. These include:

  • The last third of the night
  • Between the adhan and iqaamah
  • When it is raining
  • When in sujud
  • When traveling
  • A fasting person as they break their fast

Focus on Forgiveness

We all fall short of our duty to Allah subḥānahu wa ta'āla (glorified and exalted be He), and we all make mistakes. Even if we fulfill the obligations, did we fulfill them to a level that is befitting the Lord of the Universe? But, by the Mercy of Allah subḥānahu wa ta'āla (glorified and exalted be He), He subḥānahu wa ta'āla (glorified and exalted be He) still may accept our broken actions. 

Allah subḥānahu wa ta'āla (glorified and exalted be He) created us so that we would turn back to Him subḥānahu wa ta'āla (glorified and exalted be He) after we slip. What’s also interesting is that asking forgiveness from Allah subḥānahu wa ta'āla (glorified and exalted be He) for those same mistakes is directly linked to certain blessings.

A man once came to al-Hasan al-Basri and complained to him: “The sky does not shower us with rain.” He replied: “Seek Allah’s forgiveness (i.e. say أستغفر ألله).”

Then another person came to him and said, “I complain of poverty.” He replied: “Seek Allah’s forgiveness.”

Then another person came to him and complained, “My wife is barren; she cannot bear children.” He replied: “Seek Allah’s forgiveness.”

The people who were present said to al-Hasan: “Every time a person came to you complaining, you instructed them to seek Allah’s forgiveness?”

Al-Hasan al-Basri said, “Have you not read the statement of Allah? ‘saying, ‘Seek your Lord’s forgiveness, ˹for˺ He is truly Most Forgiving. He will shower you with abundant rain, supply you with wealth and children, and give you gardens as well as rivers.’”[Surah Nuh:10-12]

So, given that asking for forgiveness is one of the best ways to have a child, what is one of the best ways to ask for forgiveness?

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) taught us Sayyid al-Istighfar – the master du’a for forgiveness. I would highly recommend memorizing it and repeating it often.

Finally, an important part of seeking forgiveness is to leave the sins that we are knowingly committing. While we cannot eliminate every mistake, we can at least do our best to leave the things we know we are doing that are crossing the boundaries of Allah subḥānahu wa ta'āla (glorified and exalted be He)

Practical Game Plan

Now, what is a practical way to implement some of these etiquettes of du’a? Here is a game plan inspired by the dua of the mother of Imam Bukhari and of the legendary hero Salahuddin when he defended Jerusalem from the Crusaders. While you may not be able to do all of this, the goal is to try to do the best of your ability and at least do part of it. 

  1. Wake up during the last 1/3 of the night, especially on Friday night, about 30-45 minutes before Fajr, and pray 2 rakaats and make a long dua during sajdah (remember that in the Islamic calendar, Friday night starts on Thursday after maghrib)
  2. Go to the masjid, especially on Friday morning, right before fajr adhaan
  3. Combine the intention to pray 2 rakaats sunnah of fajr, sunnah of entering masjid, and sunnah in between adhaan and iqaamah, and make dua during sajdah
  4. Make dua right after fajr salah, after you’ve done the adhkaar after salah
  5. Consistently repeat this at least once a week, if not daily

During your du’a, complain of your own poverty to Allah subḥānahu wa ta'āla (glorified and exalted be He) and how you have done everything you possibly can, but there is nothing else you can do. Keep knocking on Allah’s subḥānahu wa ta'āla (glorified and exalted be He) door, just like Imam Bukhari’s mother. Imam Bukhari was born almost blind, and his mother would spend her nights making du’a for her son’s eyesight to be restored.

For 2-3 years, she she didn’t lose hope or give up. Just kept knocking and asking for a medical miracle from Al-Shafi.

Then one night, she saw Prophet Ibrahim 'alayhi'l-salām (peace be upon him) in a dream, who told her that because of her persistent du’a, her son’s eyesight had been restored. Imam Bukhari would go on to author the most authentic book ever written by man, leaving behind a legacy of scholarship that still endures over 1,000 years later. 

This is the power of du’a. Not because of what you can do. But because of what Allah subḥānahu wa ta'āla (glorified and exalted be He) can. 

There are many other things that can be done to elevate one’s du’a, but the crux of du’a is recognizing that Allah subḥānahu wa ta'āla (glorified and exalted be He) is in control and we need Him subḥānahu wa ta'āla (glorified and exalted be He). When we show and verbalize our need to Allah subḥānahu wa ta'āla (glorified and exalted be He) and show that we are not self-sufficient but rather completely reliant on Him subḥānahu wa ta'āla (glorified and exalted be He), we hope He subḥānahu wa ta'āla (glorified and exalted be He) will shower His Mercy and Bounties upon us. And just like anything in life, if we continue to do the same thing over and over again the exact same way, du’a can start feeling mundane and even empty, so I hope implementing some of these points can revitalize and reenergize our du’a again.

Advice #2: Internalize the Quran

The Quran was sent as a mercy to mankind and the way to expel darkness from our hearts and lives as we go through the trials of life. But when we only focus on reading it without reflection, especially as non-Arab speakers, we miss many subtleties and messages. 

Do these 2 things, and you will see how your perception of the Quran will change and how peace will enter your heart:

  1. Make yourself the audience of the verses you are reading. Do not just read the story of Musa 'alayhi'l-salām (peace be upon him) and think of it as a nice history lesson. Internalize the message as if the Quran is speaking to you and that the verses were revealed specifically for you. If there are verses about arrogance, ask yourself – am I arrogant? If there are verses about patience, ask yourself – am I patient? And so on and so forth.
  2. Pay attention to the Names of Allah subḥānahu wa ta'āla (glorified and exalted be He) that are used in the verses. Allah subḥānahu wa ta'āla (glorified and exalted be He) is the Greatest Writer, and every word and Name He subḥānahu wa ta'āla (glorified and exalted be He) places is placed in a very specific location for a reason. Reflect on what the verse is saying to YOU and why that specific name of Allah subḥānahu wa ta'āla (glorified and exalted be He) is being used. 
Advice #3: Practice Gratitude

Often, when we are struggling with something difficult, patience is what is recommended. But the fact of the matter is, sincere patience requires something even before that: gratitude. 

Allah subḥānahu wa ta'āla (glorified and exalted be He) told us in the Quran:

˹Consider˺ when Moses said to his people, “Remember Allah’s favour upon you when He rescued you from the people of Pharaoh, who afflicted you with dreadful torment—slaughtering your sons and keeping your women. That was a severe test from your Lord.

And ˹remember˺ when your Lord proclaimed, ‘If you are grateful, I will certainly give you more. But if you are ungrateful, surely My punishment is severe.’” [Surah Ibrahim; 14:6-7]

The Bani Isra’eel, after being tested with hundreds of their babies being murdered by Firawn, are not being told to be patient. They are being advised to be grateful. Ponder this profound point. Why would Allah subḥānahu wa ta'āla (glorified and exalted be He) and Musa 'alayhi'l-salām (peace be upon him) advise them on gratitude and remembering the blessings they have? Does not patience in this scenario make more sense?

The only way to practice sincere patience is to first appreciate all the blessings Allah subḥānahu wa ta'āla (glorified and exalted be He) has already given us. Only then will we find the strength to sincerely endure the hardships we are facing for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He)

And for those who think, “What blessings do I even have to be grateful for?”, consider these questions:

  • Would we trade even one of our eyes for Elon Musk’s trillion-dollar pay package?
  • Would we trade our warm beds for living in makeshift tents during the freezing, wet winter of Gaza while consistently being threatened by bombs and airstrikes? Or for a place in a Rohingya refugee camp?
  • Would we trade the security of our lives for the constant violence, hunger, and humanitarian crises happening in Sudan and Lebanon? 
  • Would we trade our freedom to practice our religion and beliefs for the religious and political persecution happening to Uyghurs in China or Muslims in Kashmir and India? 

None of this is to say that we don’t have problems or tests in life. But when we consider the enormous blessings Allah subḥānahu wa ta'āla (glorified and exalted be He) has bestowed upon us, we would not trade our problems for anyone else’s across the world. 

Furthermore, not having a child does not mean you don’t already have a loving, supportive spouse – do we appreciate him/her as we should? Or do we wonder if things would have been better if we had married someone we could have children with? If so, we are failing at understanding that while children can be a beautiful part of marriage, not having children does not mean a marriage is any less successful or less full of love. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) loved Aisha raḍyAllāhu 'anha (may Allāh be pleased with her) more than anyone else, and their marriage serves as a role model for all of us. This is despite them not having any children together.

Another point that I want to mention is that if we are given children and one of them causes us to lose our faith, was that child really a blessing? This point is emphasized during the story of Musa 'alayhi'l-salām (peace be upon him) and Khidr 'alayhi'l-salām (peace be upon him) in Surah Al-Kahf. Khidr 'alayhi'l-salām (peace be upon him) kills a child and later explains to Musa 'alayhi'l-salām (peace be upon him) that Allah subḥānahu wa ta'āla (glorified and exalted be He) wanted to replace that child with another one for the parents, as the first child could have caused them to become kuffar and destroy their relationship with Allah subḥānahu wa ta'āla (glorified and exalted be He). Who is to say that if we are given a child, that would not happen to us, and Allah subḥānahu wa ta'āla (glorified and exalted be He) is in fact protecting us from a greater evil?

The final point I will mention is that there will always be blessings given to others that we may never receive. At the same time, we have been given blessings in our lives that others can only dream of. This is by the decree of Allah subḥānahu wa ta'āla (glorified and exalted be He). So our focus should be on the blessings we have and how we can maximize them in pursuit of pleasing Allah subḥānahu wa ta'āla (glorified and exalted be He)

As Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) told us, “Know that whatever happens to you could never miss you, and whatever misses you could never reach you.” [al-Mu’jam al-Kabīr]

Advice #4: Increase in Good Deeds

Part of showing and practicing gratitude to Allah subḥānahu wa ta'āla (glorified and exalted be He) is to obey Him subḥānahu wa ta'āla (glorified and exalted be He) and fulfill the obligations He subḥānahu wa ta'āla (glorified and exalted be He) ordained on us. But, if you only fulfill the obligations, that alone will not necessarily get you special treatment from Allah subḥānahu wa ta'āla (glorified and exalted be He). If you think about our careers – how do we get ahead? We have to work harder than our coworkers, contribute extra on projects, serve on committees, etc., to get promoted. Those who barely do their job, under fair circumstances, would not be the ones who would get promoted and benefit from a bump in salary, benefits, perks, etc. 

In a hadith qudsi, Allah subḥānahu wa ta'āla (glorified and exalted be He) said:

“Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant it to him. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death, and I hate hurting him.” [Bukhari]

There are so many good deeds that can be discussed, including qiyam al-layl (which is the best prayer after the fardh salah), dhuha salah, various adhkaar, praying in the masjid, fasting, etc., but the one I want to emphasize is sadaqah. It’s an absolutely amazing, widely encompassing, and easy deed if we have the right mindset. Moreover, in the current state of the world where everyone is talking about investing and making money, the fact of the matter is, whatever money we spend in charity is our real investment because that is what we will see on our scale of good deeds in the Hereafter.

“Envy consumes good deeds just as fire burns wood. Charity extinguishes sinful deeds just as water extinguishes fire. Prayer is the light of the believer, and fasting is his shield from the Hellfire.” [Ibn Majah]

Advice #5: Seek Professional Help

The problem with this step is that we often either prioritize this step over fixing our relationship with Allah subḥānahu wa ta'āla (glorified and exalted be He), or neglect this step completely. Take advice from qualified medical professionals, talk with your family and elders, pray istikharah, and make a decision regarding next steps in your journey. We will never know what will or will not work unless we try, but we should be informed about the risks and benefits of each avenue available to us so we can make an educated decision.

I would also mention that infertility can come with a whole set of emotions, including depression, anger, despair, hopelessness, etc., so a qualified therapist, especially one with an Islamic background, could be beneficial in understanding how to process and manage our emotional state from both an Islamic and psychological perspective. I have included a list of resources for mental health at the end of this letter.

A man said, “O Messenger of Allah! Shall I tie it and rely (upon Allah), or leave it loose and rely (upon Allah)?” The Prophet SAWS said: “Tie it and rely (upon Allah).” [Tirmidhi]

Final Thoughts

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) frequently made a du’a asking Allah subḥānahu wa ta'āla (glorified and exalted be He) to make him firm in his religion.

It’s so hard to be consistent, and it’s even harder at times to be consistent and trusting when you don’t have physical proof in your hand of what you’re aiming for. There’s a reason why Muslims are called believers – one of them is that we believe in the Unseen. And can you imagine that the greatest of all creation, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), is making du’a to be steadfast on Islam? It’s surreal to me because he ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) had the Quran revealed to him by Jibreel 'alayhi'l-salām (peace be upon him). But while we’ll never have the same level of iman as the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), that doesn’t mean we don’t try. It’s up to us to remember that Allah subḥānahu wa ta'āla (glorified and exalted be He) is writing our story in the best way possible. 

Don’t be displeased with Allah subḥānahu wa ta'āla (glorified and exalted be He). You are where you are, and I am where I am, and every person is where they are exactly as the Greatest Story Writer has written. While we don’t know how things will go in the future, our job is just to do our best with what we know now. And part of this journey for you involves your family, so encourage them to do the things you all find beneficial – inshaAllah you all will grow closer together as you continue to support each other.

At the end of the day, it very well could be you’re never gifted a child. That doesn’t mean that all your efforts and du’as went to waste. We don’t know what Allah subḥānahu wa ta'āla (glorified and exalted be He) protected us from and what reward Allah subḥānahu wa ta'āla (glorified and exalted be He) has prepared for us in the Hereafter. 

I want to end with this advice a friend pnce gave to me:

“One of Allah’s Mercies towards you is that He continually creates needs for you to Him. Whenever He fulfills one of your needs, He creates another for you, so that you do not become detached from Him. Indeed, souls are inclined to detach from those they feel self-sufficient without.  Whoever becomes self-sufficient from Allah and detaches from Him will perish. Therefore, some scholars have said: ‘that Allah creates needs for you so that your servitude to Him may grow.’”

May Allah subḥānahu wa ta'āla (glorified and exalted be He) always guide and bless our families and us to what is best for us in this life and the next, relieve our struggles, anxieties, and fears, and always keep us hopeful in His Mercy and Plan. 

 

List of Mental Health Resources:

The post On Infertility And Not Having A Child: A Letter To Couples Going Through The Silent Struggle appeared first on MuslimMatters.org.

From The MuslimMatters Bookshelf: Your Summer 2026 TBR

20 June, 2026 - 12:00

Sun’s out, and while some people are ready for (halal) pool parties, some of us just want to pick up a good book or ten. And with Muharram having just begun, it’s important for us not to get caught up in the ghaflah (heedlessness) of summer holidays and to maintain a sense of intentionality in how we spend our time off.

As always, the MuslimMatters Bookshelf has you covered! No need to hunt around for interesting books when we’ve got a list ready to go right here.

A Beautiful Patience by Samaiyah Mushtaq [Non-Fiction]

Dr. Samaiya Mushtaq writes about her husband, Dr. Mahmoud Sabha, and his journey into Gaza on medical mission – not just once, but twice. But this book isn’t just about him, or about what he witnessed in Gaza; it’s also about her own raw experience being the wife who stayed home with two young children, who wrestled with her own emotions… with guilt, fear, shame, anxiety, and more.

This unique memoir is so beautifully written that I was on the verge of tears almost every time I opened it. The author touches on her own background, her first marriage and divorce, her second – happy – marriage, motherhood and post-partum… and how all the blessings in her life competed with her husband’s decision to serve the people of Gaza.

There’s so much I want to say about the book, but really there’s nothing more to be said other than that everyone should read it immediately. It’s a book for us all – not the heroes of Gaza, but those of us left behind, those of us who open our newsfeeds every day to read about massacres upon massacres and then swipe to pictures of restaurant meals and think about buying a sweet treat on our next outing and then wonder what we’re doing for Palestine.

Dr. Samaiya’s vulnerability and honesty pulls the reader in, holds up a mirror to our own selves, and then shines a light on how – even as we grapple with our guilty consciences – the people of Gaza and the medical heroes of Gaza push through daily horrors with a quiet strength and beautiful patience that comes from complete and utter trust in Allah alone.

This book is truly incredible, especially as more and more news from Gaza is throttled by the zyeo entity and the genocide escalates daily. It is a primer on sabr and tawakkul, and challenging ourselves in our positions of privilege.

Hope and Despair: My Struggle to Free My Husband by Monia Mazigh [Non-Fiction]

Most young Canadians today don’t recognize the name of Maher Arar, but as part of the 9/11 generation, I grew up reading the news about Arar’s illegal abduction by the FBI and his deportation to and torturing in Syria at the behest of the RCMP.

Hope & Despair was written by Arar’s wife, Monia Mazigh, whose unyielding pursuit of justice for her husband is what finally resulted in his release – and the exposure of the Canadian government’s responsibility in the entire affair.

While this book is about Monia and what she experienced from the day of her husband’s disappearance, to the day that a public inquiry finally vindicated him, this book serves as a stark reminder of the reality we live in: our governments are corrupt to the core, intelligence and security agencies are evil in their very essence, and both have no inclination to change their ways.

Yet rather than languish in silence, it is our responsibility to do as Monia did: to never give up, to pursue justice, to fight against the powers that be, no matter the discomfort or risks it carries. Given that the Canadian government continues to target Muslims, this book is necessary reading for us all – that we too do not give into learned helplessness, but know that Allah does not help a people until they help themselves.
It’s also a reminder that anyone who blindly trusts in the government as an agency of truth or justice is an absolute idiot.

That’s not to say that there aren’t occasionally good people out there. Mazigh writes of individuals who listened to her, who campaigned with her, who did their best to subvert the machinations of injustice from within. Allah brings forth help from where we do not expect… but we must demonstrate our own commitment first and foremost.

The Arar case isn’t just an aberration in the fading annals of Canadian history. It is just the tip of the iceberg of the Canadian government’s entrenched Islamophobia, and just a glimpse of what they have done and continue to do to Muslims across the country.

Some Justice: A Ghazi Ammar Medieval Mystery by Laury Silvers [Adult Historical Fiction]

Laury Silvers’ medieval Muslim mystery novels are a force of creativity and thoughtfulness that make the reader overlook the lack of professional editing and the rough-around-the-edges craft.

This newest book, the first of a new series connected to her original series (The Sufi Mysteries), follows former Ghazi Ammar at-Tabbani as he tries to solve the first big case to come to his investigation agency… a case that seems doomed from the very beginning. Zaytuna, the original heroine of the original series, has her own mystery to solve, of course – one that will teach her yet another lesson in trusting God. Ammar has his own lessons to learn, and readers will be enthralled by the introduction to medieval Baghdad’s more unsavory elements.

Note: This book explores very heavy, very dark themes of suicide (and worse), and is absolutely a very adult murder mystery.

The Ocean Would Paint Me Blue by Zoulfa Katouh [Young Adult Fiction]

The author of the legendary “As Long As The Lemon Trees Grow” is back with a new novel! This one is solidly young adult, and definitely targeted at Muslim teen girls.

Jihad is a Syrian American Muslim girl, whose grief over her mother’s death has leached away her ability to see the world in colour. When she’s enrolled at a bougie private school to improve her chances of getting into an exclusive arts university, Jihad has to contend with elitism, Islamophobia, and a sketchbook with the mysterious power to magically paint her murals across the city.

In all honesty, this is in many ways a Muslim teen girl fantasy: from Jihad’s unique talents as an artist to the smart, attractive teen boy who’s interested in Islam and becomes Jihad’s loyal friend/ protector, there’s a lot of angst and just-under-the-surface romance (nothing explicitly haram, as there’s a lot of care to avoid this, but there is a fair bit of Jihad and Jamie talking alone together). This is also a magical realism book, which might not be everyone’s cup of tea, but I know my teenage self would have been all over this book! Fans of SK Ali’s Misfits series will adore this book as well.

Amina Banana and the Formula for Fairness by Shifa Saltagi Safadi [Chapter Book]

The Amina Banana series never fails to serve up an excellent story that’ll keep kids hooked!

In book 4, Amina is struggling with how unfair life can be, AND with the school science fair. As always, the author manages to weave together a rich, layered story that covers themes that all kids will relate to: unfairness, jealousy, making some (big) mistakes… but also faith, forgiveness, and understanding.

I ADORE that there’s a scene where Amina wakes up to her grandmother praying tahajjud, proving once again that it is absolutely possible to include powerful Islamic representation in a kids’ story in a way that is organic and adds to the story without being preachy or annoying. There’s also a science activity included, as well as a recipe, and an explanation of the Islamic lunar calendar!

The Amina Banana series needs to be a staple for all chapter book readers – filled with heart, STEM, and most importantly, Islamic values that are never compromised.

Papa and the Missing Something by Shieda Majeed

“Papa and the Missing Something” by Shieda Majeed is a unique, incredibly sweet story about a man whose life is perfect… almost. Something inside him is missing, and he’s not quite sure what it is. This adorably illustrated picture book follows Papa and his family as they search for the “missing something.”

This is the first time I’ve ever come across a kid’s book specifically about parents coming to Islam, and this book is beautifully done! I did find it a titch long, but it should keep the attention of kids 7+ for sure. This is such a beautiful concept to see in Muslim kidlit, and it’s wonderful to see the spectrum of authentic Muslim representation mashaAllah.

What books have you added to your summer reading list?

Related:

From The MuslimMatters Bookshelf: Summer Reads For All Ages

From The MuslimMatters Bookshelf: Your Go-To Summer Reading List

The post From The MuslimMatters Bookshelf: Your Summer 2026 TBR appeared first on MuslimMatters.org.

Far Away [Part 17] – The Caravan

17 June, 2026 - 06:44

Darius is sent on a journey that shows him sights he never would have imagined, as well as feelings he did not expect.

Read Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16

* * *

Back Into the Fold

The next few months passed without serious incident. Our caravans were attacked a few times, but the attacks were clumsy and undermanned. I knocked a man out, broke another’s leg, and slashed another’s hamstring, hobbling him, but I did not kill anyone. This was deliberate on my part. After what had happened last time, I wanted no more blood on my hands, no murdered souls haunting my nightmares.

I began praying again. Ahmed welcomed me back into the fold without comment. By then I had earned a reputation within Five Stars Trading Company as disciplined, reliable and unusually calm under pressure. I arrived to work early, maintained my equipment carefully, avoided gambling houses and never drank. I also fought well enough that older guards stopped treating me as a curiosity.

Back in Deep Harbor, I was summoned unexpectedly to the company offices overlooking the western canal.

Shah Suliman stood waiting beside a large map covered in ink markings and trade routes.

“You read maps?” he asked abruptly.

“Not really, but I learn quickly.”

“But you are literate?”

“Yes, of course.”

One eyebrow lifted slightly. “Interesting. Come, let me show you.”

Using a slender stick, he pointed out to me the features of the map: mountains, rivers, provincial and national boundaries. He showed me the scale that indicated the relationship to actual distances, and the green lines that represented standard Five Star routes.

Then he pointed toward a route stretching westward farther than any I had traveled before.

“Have you heard of Persia?”

I twisted my mouth to the side and thought. “Far away land. A Muslim land. Where the flying carpets come from. And pistachios.”

Suliman laughed loudly at that. “Carpets indeed. Not flying, but yes, the Persians make intricate, durable and iconic carpets. Pistachios, as you say, and other nuts as well, along with dates and dried apricots, and a variety of spices. And horses! You have never seen horses like these, Darius. The Emperor’s horse is one we brought from Persia.”

“It sounds amazing. Have you actually been there?”

“Yes. And you are going in six days. There will be sixty wagons. The route is dangerous, and the potential for profit immense. We are sending Sergeant Karim with you.”

For a moment I thought I had misheard him. Then a smile crept over my face.

“You are sending me to Persia?”

He clapped me on the shoulder. “Prepare well. The war has cut into our profits. We are hurting more than anyone knows. This expedition must not fail.”

I felt honored that Suliman had confided in me, and vowed that, for my part, I would not fail him.

Sixty Wagons

The caravan that departed Deep Harbor was unlike anything I had ever seen. Sixty wagons stretched along the road like a moving village. There were merchants, translators, scribes, cooks, teamsters, laborers and guards, along with more than three hundred horses and pack animals. Every wagon carried cargo worth a small fortune. All the recruits I had trained with were together on this voyage.

As we rolled out through the city gates, I looked back only once. Deep Harbor’s walls receded behind us, then vanished into the morning haze.

At first the journey felt much like any other route. We crossed familiar provinces, camped beside familiar roads, and listened to the same complaints from merchants who thought the world existed solely to inconvenience them. They complained that the horses smelled, the road was too rough, and that we took too many breaks or not enough.

A common complaint was that the guards were not subservient enough. They wanted us to bring them food or drink, wash their clothing and polish their boots. We were not there for that. Our job was to be vigilant.

I had a small dual-language copy of the Quran with me. In the evenings, when I was off shift, I sometimes spent time reading it, working my way through the Arabic letters as Zihan Ma had taught me, learning the shorter surahs in Arabic, and memorizing the meanings in my language.

I sometimes noticed Weili watching me as I did so. Oh, she pretended she was brushing her horse or mending a tear in her tunic, but every now and then she’d glance my way. This made me smile. Weili was a beautiful young woman. There were a lot of men in the caravan who wanted her company, both merchants and guards. All were older than me, and some had money. The fact that she chose to spend her time spying on me as I read the Quran filled me with a warmth I did not care to examine.

When I had memorized a surah, I would sit with Ahmed, and he would check and correct my pronunciation, and tell me something about the tafsir or asbab an-nuzul.

Thin Air

The landscape began to change.

Mountains rose higher than I had ever seen or imagined. We crossed over a high altitude pass where, bundled like sheep, we shook with cold and gasped in the thin air. Several horses died of pneumonia and were slaughtered for food, though the Muslims among us did not eat of that.

Longwei, the poet of our group, composed a short poem:

Six horses drink from a mountain stream.
Two are soon to die.
A dragonfly buzzes from wagon to wagon.
The mountains watch us pass
without a whisper or a nod.

Meilin groaned. “If this journey does not kill me, old man, your poetry will.”

As for me, I found Longwei interesting. In the evenings when the caravan camped for the night, the guards took shifts keeping watch and guarding the perimeter. When Weili and I were not on shift, we often joined Longwei around his campfire. He was the eldest of us by far – perhaps sixty years old – and, by his account, as well travelled as anyone in the world. He claimed to have studied horsemanship in Mongolia, kung fu at the Shaolin temple, philosophy at a great university of the west, and poetry with a disciple of the tradition of Su Dongpo.

I could not guess at the truth of all that, except for the martial arts. I had noticed that Longwei always woke with a groan, clutching his back and rubbing his knees. Once he warmed up, however, he went through a series of morning exercises that looked much like my own Five Animals warmup. In combat, he was not acrobatic or flashy, but rather highly efficient in his movements. That kind of efficiency only came from training. His movements were in fact reminiscent of snake style, and reminded me of how my father used to move.

Often Meilin joined us around the fire, though I could not imagine why, since all she did was poke fun at Longwei.

A Drinker and Gambler

As we moved on, I saw rivers wider than any in my homeland, and valleys so fertile it seemed that they could feed the world. We passed through cities whose names I could not pronounce and whose markets sold foods that were gloriously spicy and strange. One town was famous for melons so large that a small child could sit inside one. Another sold sweet cakes flavored with rose petals.

Longwei composed:

A river as blue as a lung full of air.
Rose petal cakes.
A moment in time
fading to the sound
of the wagon wheels.

I liked it. It made me feel wistful and slightly sad. Yet Meilin cackled and said, “Those cakes went to your head, old man. Who do you think you are, Li Bai, the Poet Immortal? As for me, I welcome the sound of the wagon wheels, for with every moment it takes us closer to our destination.”

As for Kuangren, the little punk was missing in action half the time. He might be the son of a noble, trained in riding, etiquette, and archery, but he was a degenerate drinker and gambler. He owed money to a score of merchants and guards, and carried a flask from which he drank like a pelican, even when on duty. Our caravan did not pass through cities – we skirted them – but whenever we were within a few hours riding of one, Kuangren inevitably disappeared. Sometimes he returned looking spooked, as if someone were chasing him.

Other times he came back whistling, often with a trinket he hadn’t possessed before. He might return with a silver ring, silk gloves, a carved pipe or a jade figurine. When questioned, he refused to say how he’d come upon them. We guessed that he was either a thief, or – judging by the smell of perfume that sometimes clung to him – a seducer of wealthy women.

“Do you not care,” I asked Sergeant Karim once, “that Kuangren might be a thief?”

“I despise thievery,” he replied, “but first, I cannot prove anything, and second, what I care about is this caravan. If he steals from someone on the caravan, or if his thievery imperils us, I’ll deal with it. Otherwise, it’s not actionable.”

I did not know how Karim would “deal with it,” but I was sure it wouldn’t be anything pleasant.

Alhamdulillah

One night as I sat with the Quran, Weili approached me openly.

“Would you teach me?”

“Sit,” I told her, and without further discussion I began to teach her Surat Al-Fatihah.

“Zihan Ma taught me,” I told her, “that we begin every day with Bismillah, and lie down to sleep with Alhamdulillah. When Adam’s soul was breathed into his body, he sat up and sneezed, and said, ‘Alhamdulillah.’ This was the first word spoken by a human being, because it expresses the fundamental relationship between humankind and the Creator. We praise Him, and we are grateful to Him. Both of these attitudes are included in the word hamd.”

Weili smiled at me, and it was as if the sun had risen in the middle of the night.

“Darius, you’re very smart,” she said.

I blushed, and was grateful for the cover of night. “Not especially. I was fortunate to have a teacher.”

“My father taught me some things when I was small,” she said. “But I don’t remember. He was Muslim, but my mother was not. My family were farmers from the south. The invaders attacked our town. My father was killed, and my mother was taken captive. All my close relatives were slaughtered. I hid in a water urn and survived. I was sent to live with my aunt’s cousin in Deep Harbor. Her husband is an archery instructor. But he’s not Muslim.”

She said all this in an apologetic tone, and I felt deeply sad for her. I had often felt sorry for myself, but her story was far more tragic than mine. Yet she never complained. She rode tall in the saddle, practiced her archery, fought well when necessary, and cared for herself without asking for help from anyone.

That was the moment I began to fall in love with her.

The Birth

One evening the caravan stopped beside a stream. While we were making camp, I heard someone – a portly merchant with long, braided hair – say that one of the mares was acting strangely. I and a few other guards went to look. The other horses were feeding, but this mare was pacing, then lying down, then standing back up again. Her coat was slick with sweat.

“She’s in labor,” Weili said.

“Why would someone bring a pregnant horse on a caravan?” I asked.

She shot me a look. “It’s not always obvious. Don’t ask dumb questions.”

“Don’t we need boiled water, clean towels and I don’t know what else?”

“No,” Sergeant Karim said, arriving on scene. “Just back up and let the mare do her job.”

At that, a few dozen people stood at a respectful distance and watched as the mare gave birth, then licked the foal to clean away the birth fluids, and nudged the foal to breathe. Within an hour the foal was standing on wobbly legs. It was astounding, and all I could say was subhanAllah.

The next day Longwei recited a poem:

A mare knows how to clean the afterbirth.
A swallow builds a perfect nest.
Even turtles know where to bury their eggs.

Yet we humans walk where there is no path,
and often fail to earn our daily bread.
We kill from desperation,
and walk in darkness
in the midday sun.

Meilin groaned. “Just kill me now, please. Darius, do one of your insane moves and cut me in half with your sword.”

Coming out of the mountains, our caravan went south. We moved slowly as always, and the mare who had given birth – freed from the duty of carrying a rider or pulling a wagon, trotted alongside, as did the foal. The foal was brown with a white chest and white feet, and Weili named him White Chest, which I thought was a silly name, though I kept my opinion to myself. When White Chest became tired, he was ushered up a ramp onto a wagon, where he slept as the caravan rolled on.

A Barren Land

I kept thinking of Longwei’s poem. I had found the foal’s birth to be a beautiful and miraculous event, yet the same event had pushed Longwei’s mind to thoughts of loss and death. What had he been through to see the world that way? And what did he mean that we kill from desperation? I killed as a last resort, to protect the property of my employers. It was not an act of recklessness or despair.

We stopped at a river, and Sergeant Karim commanded us to fill every container we had with water. Continuing on, we passed through sparsely wooded foothills, then into a land of flat red earth that baked beneath the sun. When Sergeant Karim saw a man using the water generously to perform wudu, he punched him hard enough in the chest to knock the wind out of him. As the man lay gasping, Karim shouted, “A trickle only! Enough to wet your skin for wudu, no more! Any man who wastes water will be put on horseshit duty and cut to half rations.”

Trees in this land were scarce, and were twisted and stunted. In the villages we passed, everyone was barefoot. The men bore spears and hard stares, the women looked disconsolate and overworked, and the children had bloated bellies.

As we rode, Longwei recited another poem he’d composed:

A dry forest and a roasted plain.
A raven pecks at a monkey’s corpse.
I suddenly feel that I am dreaming
of my own future.

At this, Meilin laughed uproariously.

Kuangren gave a disgusted cluck of his tongue. “Why are you laughing? It’s the most depressing thing I’ve ever heard.”

Meilin grinned. “That’s what’s funny. The poet opens his mouth, and just when you think he might offer a wing of hope or a glimpse of heaven, he slaps you with a handful of baked earth.”

Weili, riding past, sitting upright and alert in the saddle, smiled. “That was well put. You are a poet too, Meilin.”

“Heaven forbid,” Meilin muttered.

The One I Missed

The foal, White Chest, grew quickly, and often ran madly up and down beside the caravan, making everyone laugh. At some point I realized that I was no longer lonely. I rarely thought of my parents, or of my aunt, Zihan Ma and Haaris. It wasn’t that I didn’t care about them. I loved them. But I was young, and every day was an adventure. There was always something new to see. And the job was demanding. I didn’t often have the luxury of daydreaming. By the time my head hit the pillow at night, my body was a wrung dishrag. I always fell asleep almost immediately.

The only one I truly missed was Far Away, which was strange. Why should I miss one mangy old cat more than the people who had taken me in and cared for me? Yet I did. I made dua for him after every salat: “Ya Allah, protect Far Away and care for him. Don’t let him run off or come looking for me. And let me see him again one day.”

One evening, after Karim caught two guards neglecting their horses, he marched the entire company into the camp enclosure and delivered one of his lectures.

“If your horse goes lame,” he growled, pacing before us, “the caravan slows down. If the caravan slows down, merchants lose money. If merchants lose money, Five Stars loses money. If Five Stars loses money, Shah Suliman becomes unhappy. And if Shah Suliman becomes unhappy, Karim becomes unhappy.”

He pointed at the guilty guards.

“You do not want Karim unhappy.”

“No, Sergeant,” everyone answered.

Karim was not satisfied. He paced up and down. “You all have grown lax,” he said at last. “We have not had a serious attack in some time. You have grown complacent. Men swapping shifts without permission, not oiling and sharpening their weapons, neglecting their horses, gambling.” He smiled at us, but it was like a tiger’s smile before it rips your throat open.

“It’s my fault,” he went on. “I’ve been too easy on you.” He pointed, and moved his finger along the line of men. “Not anymore. The next guard I catch neglecting any aspect of their duties, there will be consequences.”

I soon found out what those consequences were. I had often been astounded that Kuangren got away with half of what he did. One night, apparently, it was too much for Sergeant Karim. What happened next shocked me.

* * *

As-salamu alaykum dear readers. Just a quick note to assure you that Darius’s story is taking him far from where he began, but the road has not forgotten its destination. Stick with me, and inshaAllah we’ll get there together.

Come back next week for Part 18 – The Glory of Persia

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

 

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

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

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The post Far Away [Part 17] – The Caravan appeared first on MuslimMatters.org.

The Woman Who Corrected Umar: Mahr, Tafseer, and Advocacy

16 June, 2026 - 18:35

This Qurayshi woman remains anonymous, but her story features most prominently in the Qur’anic exegetical literature in connection with the well-known 20th ayah from Surah An-Nisa1. Her claim to fame was an incident in which she confronted ʿUmar ibn al-Khaṭṭāb raḍyAllāhu 'anhu (may Allāh be pleased with him) (d. 23 AH/644 CE) for a policy he enacted while caliph that limited the amount of mahr (marital gift) a woman could request upon marriage. While the general contours of her story are well known, what is missing is a closer analysis of the transmitted historical narrations about this incident and the remarkable details they reveal about the changed cultural ethos of seventh-century Arabia regarding women. More significantly, when we use this incident as a benchmark to measure women’s access, visibility, and advocacy in North American mosques, it reveals critical gaps that need to be addressed within our Muslim communities.  

Pre-modern and modern exegetical heavyweights alike often affirmingly cite this anonymous woman’s advocacy in connection to the meaning of the verse:

“If you desire to replace a wife with another and you have given the former a heap of gold (as a dowry), do not take any of it back. Would you take it unjustly and very sinfully?” [Surah An-Nisa, 4:20].

Most narrations focus on her success in convincing ʿUmar ibn al-Khaṭṭāb raḍyAllāhu 'anhu (may Allāh be pleased with him) to rescind his policy to institute a cap on the mahr based on the merit of her argument. According to one narration, ʿUmar raḍyAllāhu 'anhu (may Allāh be pleased with him) instituted a policy that put a 400-dirham limit upon the marital gifts given to women upon marriage.2 The Qurayshī woman argues that a correct understanding of Q. 4:20 demonstrates the permissibility of  women requesting a high marital dower (even heaps of gold), if they so wish. 

It is interesting to note that not a single exegete (mufassir) cites this story with any sense of rebuke, chastisement, or dissent to this woman’s advocacy. From Ibn Atiyya (d. 541/1147), Fakhr al-Dīn al-Rāzī (d. 606/1209), and Muḥammad ibn Aḥmad al-Anṣārī al-Qurṭubī (d. 671/1273) to Ismāʿīl ibn ʿUmar Ibn Kathīr (d. 773/1371) and Muḥammad al-Ṭāhir ibn ʿĀshūr (d. 1973), among many others, exegetical heavyweights cite this incident affirmingly. The woman’s success in advocating her case and ʿUmar’s raḍyAllāhu 'anhu (may Allāh be pleased with him) subsequent repeal of his policy becomes further evidence for classical exegetes that it is permissible for women to request a high or excessive marital gift. The primary piece of evidence they reference is the verse itself, since God does not use anything that violates divine law as an example.3 Accordingly, the verse’s example of a man giving his bride a qinṭār (a large amount of wealth) for her marital gift means it is valid to do so.  

Yet what is more important than the validity of women’s right to request as high a mahr as they choose, are the critical lessons offered by this historical incident on the ethics of dissent, a community’s inclusivity of individuals impacted by policies, women’s advocacy, and cultivating an egalitarian cultural ethos. There are many relevant lessons to glean from the historical encounter between this anonymous Qurayshī Arab woman and ʿUmar ibn al-Khaṭṭāb (God be pleased with them) during his reign as caliph of the Muslim empire between 634 to 644 CE. The woman’s ability to offer a dissenting opinion to his policy reflected a new cultural ethos that valued women’s perspectives, intelligence, knowledge, and contributions. I will provide a brief analysis of the historical narrations (riwāyāt) that have been transmitted about this woman’s advocacy and ʿUmar’s response, God be pleased with them. 

In the twentieth-century commentary of Muḥammad al-Ṭāhir ibn ʿĀshūr (1879–1973), Al-Taḥrīr wa’l-Tanwīr, he narrates the following version of this historical incident: 

For this reason, when ʿUmar ibn al-Khaṭṭāb raḍyAllāhu 'anhu (may Allāh be pleased with him) delivered a sermon in which he forbade excessive dowries, after he descended [from the minbar], a woman from Quraysh said to him, “O Commander of the Faithful, is God’s Book or your statement more worthy of being followed?” He replied, “Indeed, the Book of God. Why is that?” She replied, “You have just forbidden people from charging a high amount [al-mughālāt] in women’s dowries, although God states in His Book: even if you have given her a great amount of gold, do not take any of it back” (Qur’an 4:20).

ʿUmar raḍyAllāhu 'anhu (may Allāh be pleased with him) responded, “Everyone has a greater understanding [afqahu] than ʿUmar.” In another narration, he said, “A woman is correct and a leader is mistaken—and God’s help alone is sought [wa-llāhu al-mustʿān].” Then he returned to the pulpit and said, “I had previously restricted you from being excessive in the dowries of women; however, let every man do with his wealth as he wishes.”4

The first lesson to be gleaned from this riwāya (narration) is the nascent Muslim community’s inclusivity of women in this space where ʿUmar raḍyAllāhu 'anhu (may Allāh be pleased with him) declared this new policy. All the historical narrations about this incident demonstrate that this woman was in the vicinity to hear ʿUmar’s raḍyAllāhu 'anhu (may Allāh be pleased with him) ruling and publicly challenge this policy. Furthermore, the historical records underscore the woman’s accessibility to ʿUmar (God be pleased with them) such that she could respond to him when he declared this new ruling. She did not struggle to hear his policy from a remote room with a dysfunctional sound system. She did not have to walk around a building to find the men’s section. She did not have to walk down a second-floor balcony reserved for women or seek permission to speak to ʿUmar ibn al-Khaṭṭāb raḍyAllāhu 'anhu (may Allāh be pleased with him). She did not have to write a letter to his secretary to request a meeting with him. In only one of the exegetical reports I have come across, that of  Ibn ʿAṭiyya in his commentary, al-Muḥarrar al-Wajīz fī Tafsīr al-Kītāb al-ʿAzīz, he writes that the woman approached ʿUmar raḍyAllāhu 'anhu (may Allāh be pleased with him) from “behind the people” (min warāʾ al-nās)5. One of the narrations in Ibn Kathīr’s commentary notes that she was standing in the rows of women, which nonetheless indicates she was close enough to be heard (فقالت امرأة من صفة النساء)6.

Whether the woman approached him from behind the men or not, the transmitted reports unquestionably affirm the woman’s ease of access to ʿUmar ibn al-Khaṭṭāb raḍyAllāhu 'anhu (may Allāh be pleased with him). This accessibility is even more remarkable when we consider that ʿUmar (God be pleased with him) was not only functioning in his capacity as an imam, but as head of state, the caliph of the Muslim empire. The anonymous woman’s ability to offer a dissent to his policy reflected an egalitarian cultural ethos that valued women’s voice and perspective. 

These observations give rise to the following questions: How many Muslim women today would have access to a religious leader if she disagreed with a statement or policy he issued? Could this exact scenario be replicated in our own mosques today in North America? How many women would be rebuked, shunned or herded away if they wanted to be publicly heard in a mosque? Furthermore, do the structures and designs of our mosques today facilitate women’s access to the space where policies are being enacted? Or rather, do our mosques exclude women from spaces where policies are being enacted, even when those policies impact them directly? 

Second, and quite significantly, the reports cited in the exegetical literature affirm that the woman’s understanding of this ayah was correct. Although we don’t know her name, we know that her skilled legal reasoning changed a policy that may have impacted women for centuries thereafter. If God states in His Holy Book that upon divorce, men cannot take back a penny of what they’ve gifted their wives in the form of mahr, even if it was a heap of gold, this indicates that women could ask for heaps of gold, which would be deemed excessive in that historical context. In al-Qurṭubī’s commentary on this verse, he notes that scholars have agreed that there is no limit to the amount a man could gift his wife as a marital gift (mahr), but they disagree on the minimum amount7. Therefore, this woman’s advocacy and ʿUmar’s raḍyAllāhu 'anhu (may Allāh be pleased with him) subsequent repeal of his policy have shaped legal scholars’ understanding of this issue for centuries thereafter.  

Third, ʿUmar’s raḍyAllāhu 'anhu (may Allāh be pleased with him) response to this woman offers many lessons in effective leadership. First, he took the time to listen to her. Although he was a busy man and of great status, he didn’t see it “beneath him” to hear out this woman’s argument. Second, he displayed great intellectual humility by submitting that she was correct and that he made a mistake. Third, he immediately corrected his mistake, validating her judgment to subsequent scholars who analyzed this incident. He didn’t make excuses about how it would make him look or claim “it’s too late now.” He simply walked back up the minbar and rescinded his policy. According to a narration in Ibn Kathīr’s commentary on Q. 4:20, ʿUmar raḍyAllāhu 'anhu (may Allāh be pleased with him) states, “I had forbidden you from increasing women’s marital dowers beyond 400 dirhams. However, whoever desires, let him give from his wealth whatever he likes.8” The narrations underscore ʿUmar’s raḍyAllāhu 'anhu (may Allāh be pleased with him) remarkable intellectual humility, as he allegedly states, “God forgive me; everyone is of greater understanding [afqahu] than ʿUmar.” In another narration, he states, “A woman was correct, and ʿUmar was mistaken.9”

Fourth, the different transmitted narrations about this historic incident reveal the female companions’ deep level of trust in divine justice and their direct spiritual connection to God. Like the female companion whose advocacy forms the backdrop of Sūrat al-Mujādila (Khawla bint Thaʿlaba raḍyAllāhu 'anha (may Allāh be pleased with her)), this female companion demonstrates a deep spiritual connection to God and her faith in divine justice. In one of the narrations in Ibn Kathīr’s tafsīr, after ʿUmar raḍyAllāhu 'anhu (may Allāh be pleased with him) declares, “Do not increase the dowries of women, even if she is the daughter of a nobleman,” the tall Qurayshī woman says to ʿUmar raḍyAllāhu 'anhu (may Allāh be pleased with him), “That is not for you [to limit] (mā dhāka laka).10” 

Her statement, “that is not for you [to limit],” reflects more than meets the eye. Like other female companions during the prophetic period, this seventh-century Qurayshī woman felt a deep, personal connection to God and recognized Muslim women’s rights as divinely ordained. She and other female companions, based on other historical reports, did not view the male companions as the arbiters of their faith or deliverer of their rights. They understood that their rights came directly from God. 

The woman’s statement, “That is not for you [to limit]” reflects a recognition that the marital dower (ṣadāq) is ultimately a legal right that God Himself bestows upon women. The bride has full autonomy to determine what her ṣadāq should be, and the woman is the sole recipient of this gift. This anonymous Qurayshī woman’s ability to recognize God as the ultimate arbiter of women’s rights reflects her deep intellectual insight. Centuries later, legal-minded scholars arrived at a similar conclusion. For example, in his commentary on Q. 4:4, al-Qurṭubī notes writes, “Al-Ṣadāq [marital gift] is a gift from God to women.11” Similarly, the thirteenth-century exegete al-Rāzī, a logician and philosopher known for his philological tafsīr, deduces a similar understanding as the Qurayshī woman – that God is the one who has gifted women the ṣadāq. In his commentary on Q. 4:4, al-Rāzī asks, “From whom is the mahr a gift [ʿaṭiya]?” He notes that there are two possibilities. It is either a gift from the husband or a gift from God. In support of the second possibility, he writes, “Others have stated that God gave both men and women the shared benefits of marriage, such as sexual enjoyment and procreation, yet God ordained this gift from the husband to the wife, so it is a gift from God [to women] from the outset.12” 

This seventh-century Muslim woman’s response to ʿUmar raḍyAllāhu 'anhu (may Allāh be pleased with him), “that is not for you [to limit],” would come across to many Muslims today as offensive or insulting. Can we imagine, for a moment, a woman telling a religious leader in our Muslim community today that a specific matter was beyond his authority to determine? Instead of viewing this statement as insulting or offensive, we should view it as an affirmation of this woman’s tawḥīd, her belief in one God with whom there are no other sovereigns. This is perhaps the most important quality that we need to revive in our own communities today. The recognition that our loyalty belongs to God first and foremost, and that human beings can never stand as intermediaries in our relationship with God. Accordingly, when humans fail to deliver justice, whether they are religious leaders or not, this should not shake our faith but invigorate our search and advocacy for divine justice.  

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1    https://legacy.quran.com/4/202     Ibn Kathīr, Tafsīr al-Qurʾan al-ʿAẓīm, 1:580.3     Ibn ʿAṭiyya, al-Muḥarrar al-Wajīz fī Tafsīr al-Kītāb al-ʿAzīz, 2:29, aal- Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾan, 6:163; Ibn ʿĀshūr, al-Taḥrīr wa’l-Tanwīr, 2:288. Ibn ʿĀshūr states, “This exaggerative term indicates that giving a large amount (qinṭār) is legally permissible (mubāḥ sharʿan) because God does not give as an example something that the Sharīʿa condemns, such as the forbidden” (2:288). 4    Ibn ʿĀshūr, al-Taḥrīr wa’l-Tanwīr, 2:288-9.5    Ibn ʿAṭiyya, al-Muḥarrar al-Wajīz fī Tafsīr al-Kītāb al-ʿAzīz, 2:29.6    Ibn Kathīr, Tafsīr al-Qurʾan al-ʿAẓīm, 1:580.7    al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾan, 6:166-7. 8    Ibn Kathīr, Tafsīr al-Qurʾan al-ʿAẓīm, 1:580. He states, “إني كنت نهيتكم أن تزيدوا النساء في صداقهن على أربعمائة درهم، فمن شاء أن يعطي من ماله ما أحب.”9    Ibn Kathīr, Tafsīr al-Qurʾan al-ʿAẓīm, 1:580.10    Ibid.11    Al-Qurṭubī, Al-Jāmiʿ, 6:44.12    Al-Rāzī, Mafātīḥ al-Ghayb, 5:148.

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How to Build a (Muslamic) Library

9 June, 2026 - 12:00

From the moment that the first ayah of the Qur’an was revealed – “Iqra!” – reading has been a foundational part of the Islamic tradition. The Qur’an was the first book established by the Muslim community, heralding the beginning of a long, rich literary tradition. The early Abbasid era marked a true love affair between Muslims and books, which in turn led to the establishment of public and private libraries across the Muslim world (pg 8-9, on the love of books in the Islamic tradition). The Great Library of Baghdad, housed in Bayt al-Hikmah, was one of the world’s largest public libraries and its destruction by the Mongols remains the source of much grief. That was then – but what about now?

Libraries continue to play a deeply important role in society. Reading remains a signifier of emotional intelligence as well as intellectual knowledge. Unfortunately, we find that many Muslims discount the value of reading, especially fiction, without understanding that even fiction exists in our historic tradition. Not all fiction is “haram”! At the same time, Muslim parents, especially in the West, often bemoan that their children are always on screens, or consuming unIslamic content. Admittedly, the cost of books has gone up (along with groceries, gas, and everything else!)… So where are we supposed to get halal Muslim books from without bankrupting ourselves? 

Cue the concept of a local Muslim library. Imagine a resource where books by Muslims, for Muslims, can be found in one place, free of cost for patrons! While this sounds amazing, someone has to actually put one together. AlHamdulillah, more and more Muslim communities are taking on the responsibility of establishing libraries in our communal spaces. As one of those who took on this project in my own community, I’ll be sharing an outline of what you need to know before you go about creating a Muslim library of your very own.

Intention/ Purpose

What kind of library do you want to establish? This might sound like a silly question, but the truth is that there’s a world of difference between an Islamic library and what I call a “Muslamic” library. Islamic libraries are focused on Islamic content; that is, Islamic knowledge across various genres, maintaining a strict adherence to solely what is Islamically correct. This has incredible value of its own, and is a fantastic resource for parents wanting to share knowledge with their children, with laypeople seeking to increase their own knowledge of Islam, and for students of knowledge or scholars who need access to Islamic texts that may be difficult or unaffordable to purchase on their own.

A “Muslamic” library, on the other hand, will contain fiction, including novels that involve Muslim characters, but – as fiction often does – include stories, events, and characters which reference or engage in things that aren’t strictly “halal.” That doesn’t mean those novels are encouraging haram things, but that they present actions or situations in the context of a character’s development, or simply referencing things that do happen in real life. This can also include genres such as fantasy, which aren’t teaching about Islamic beliefs around the ghayb, but are flights of imagination and whimsy. And yes, we’ve already talked about whether Harry Potter is haram! Muslamic libraries have the benefit of presenting diverse characters and situations that readers can experience through storytelling, providing emotional depth and insight. As for determining what’s “halal enough” to include in a Muslamic library, this will be covered in the section on how to select books for your library.

As you consider what kind of library you want to build, think about who your target audience is. Is it children or adults? Students at a serious madrasah, or just kids who yearn for stories where they can see themselves reflected? Parents who need stories to tell their kids at bedtime, or Muslim homeschoolers and educators? Students of knowledge and scholars, or the average Muslim? The answers to these questions will help you refine the process of building your library and determine what your priorities should be in terms of choosing the right kinds of books to include. 

Location and Pitching the Project

Do you have a location for your library? Where will you start this project? Will it be a religious space, like a masjid or Islamic center, or be part of a Muslim school, or will it exist in an entirely separate third space? Do you have authority within the space, or do you need to seek the approval of a masjid/ organization board? Who has final say over the books chosen?

All of these factors will impact how your library is set up, and the extent of flexibility you will have in curating the library, as well as accessibility to the library itself. Often, you will have to pitch the idea of the library to multiple organizations/ masaajid, as not everyone is interested in the idea of a public library (or the potential liabilities involved). Ensure that you have a thoughtful, detailed pitch to present! Demonstrate that you’ve thought this through, have done your research, and have an action plan for implementation and maintenance. 

Selecting Books

Great, you have a place to set up shop! Now, how are you going to choose the books to include in your library? The first point to remember is who your target audience is – that will immediately narrow down the types of books that you’ll be acquiring to start the library. For an Islamic library, are you a subject matter expert? If not, ensure that you have at least one or two people who are, as this will require filtering out work that is passed off as “Islamic” but may in fact be deeply problematic. Along these lines, what are the affiliations of the location your library will be located in? If it’s a masjid, do they have strict rules around the types of content that they will host? For example, if it’s a Salafi masjid, will they allow works by non-Salafi scholars? Books on tasawwuf? Books on fiqh based on specific madhaahib? On the flip side, is it a masjid that is completely anti-Salafi, or stringently adhering to one madh’hab? Your book selection will be thus constrained by the organization that you’re dependent on for location.

If you’ve got more flexibility around choosing books, especially if you’re able to have a “Muslamic” library instead, you still need to think about how you’ll be selecting books and determining what’s acceptable and what’s not. Not every book written by someone with a “Muslim” name is okay! There are many books (including kids’ books!) out there that explicitly promote haram relationships, belittle the Shari’ah, have internalized Islamophobia, or other problematic elements. On the other hand, there are many books that will mention these things without promoting them, but as part of the context/ setting/ plot/ character development, with characters who will then change for the better. There are also books which may not exactly promote the haraam, but simply incorporate them as part of the story without passing a value judgement on them.

You will need to consider different genres, age groups (e.g. toddler books, picture books, early reader, middle grade, young adult etc.), your own community’s culture and approach to literature, and what to do if a library patron complains! However, you don’t need to start from scratch – one very valuable resource to turn to are Muslim book reviewers, who do the hard work of going through lots of different books and sharing their reviews of craft and halal-ness. Specific accounts (and websites) that are dedicated to this purpose include The Islamic School Librarian, MuslimKidsBookNook, and my own book reviewing account, as well as Goodreads.com, where you can see reviews from readers around the world. There are also many others involved in the “Muslim bookstagram” space online, so it’s worth doing your research to ensure that you’re getting a full picture of each book selected. And yes… you will need a lot of time for this part!

Funding/ Getting books

You’ve gotten approval, you’ve even decided your criteria for selecting books… Now how are you going to actually get the books you want? Most libraries have a combination of streams: donations (in the form of people donating books – which you’ll need to check for appropriateness and physical state – or money given specifically for the library); an allowance provided by the masjid/ Islamic organization to purchase books and other associated library expenses (bookshelves, software etc.); paying out of pocket by yourself (this gets VERY expensive, very fast!); and the final option – applying for grants! Depending on the country/ city/ locale you live in, there may be government or non-profit grants offered towards “arts and culture” programming. It’s absolutely worth applying for these! AlHamdulillah, my own Islamic center’s library received a local arts and culture grant that paid for our library software as well as a fair bit set aside for books. Regular funding is extremely important in order to continue buying new books, as well as replacing lost or damaged books (which happens a lot). 

As you think about how you’ll pay for books, you’ll also need to create a budget based on the funding that you have available. How many books do you want to start with in order to launch the library? Do you have a monthly allowance that you can use to purchase a certain number of books each month? Or can you splurge and buy a hundred books right off the bat? A budget will be important in order to keep track of ongoing expenses as well, and being able to determine how much you’ll need on a monthly or annual basis to maintain the library.

When purchasing books, be creative and look for various options. You don’t have to buy everything new, or from Amazon! Websites such as BookOutlet, BookDepot, ThriftBooks, and AbeBooks are all valuable resources for purchasing heavily discounted books. Don’t disregard your local thrift store, library sales, or used bookstores either – you’ll be surprised at what kinds of Muslamic books you can find there. You may also find it valuable to create a relationship with a local Muslim bookstore and get discounts. 

Systems and Maintenance

You’re almost there! What else do you need to know for setting up your local Muslim library? This is where things get boring but important: the nitty gritty details. How is your library going to operate? When will the library be accessible to the public? What days/ times will the library be open? Who is going to physically be present to oversee the library’s operations? How will you keep track of the books? There’s a lot of questions, and only you will be able to answer most of them.

One of the most commonly asked questions that I can help answer is about library systems. You will need a way of keeping track of the books, and the most efficient way to do that is through a library software of some type. 

The Handy Library app is suitable for personal libraries or fairly small ones, and allows you to scan the barcodes on physical books to add them to your account’s database. For a one-time fee, you can add an unlimited number of books to your account, and keep track of people borrowing the book (which is information that you’ll have to input yourself). 

ResourceMate is a more expensive, but much more expansive library software program that connects to multiple other library databases around the world. You also have the option of purchasing custom barcodes and library cards for your library, which means that you can then operate like any other public library! There are many other options that you can research online as well and determine which is most suitable for your particular library, budget, and other constraints. 

Whatever software or system you choose, however, somebody will need to be responsible for maintaining the library itself. This means that there will need to be at least one designated person willing to show up in person, input each book into inventory, ensure that patrons are registered, keep track of books being borrowed, follow up on late returns (and contend with damaged and lost books!), and of course… dealing with library patron complaints (which are inevitable). 

All of this means that you’ll need to develop a library policy as well. What information is required for someone to register as a patron of the library? How will you be able to communicate with them for book returns? How will you hold them accountable for late fees or replacing lost and damaged items? Do parents need to sign an agreement that they, and only they, are responsible for the types of books their kids borrow? 

Building Upwards

Libraries aren’t just physical locations filled with books… they’re also a place of community and growth. Libraries often serve multiple purposes, especially in terms of providing community programming around literacy, life skills, and more. Don’t let your library remain stagnant – once you’re able to establish the library itself, consider how else you can utilize this space and community to benefit your community. Host Muslim authors for meet-and-greets, set up a book fair, organize monthly storytimes, and encourage kids to write their very own stories and share them with the community in the form of spoken word or open mic events. The potential is endless! And if you still have questions, consider booking a library consult with the MBR team!

A Final Word

The one piece of advice I want to leave you with is the importance of sincerity and of commitment. Always ensure that your intention is truly for the Sake of Allah, no matter what drama you have to deal with or challenges come your way. Don’t let people sour you off from work done for Allah’s Sake! Commitment goes hand-in-hand with sincerity. Don’t start a project just to lose interest and walk away from it; this creates a lack of trust in the community around being able to have long-lasting, meaningful projects. Of course, if life circumstances are such that you have no choice but to abandon the library, then so be it – but make sure you take the necessary steps to find a replacement who will take this project very seriously. Great projects don’t last without effort and commitment, and a library should ideally play a very special role in every Muslim community.

And… that’s it! 

Congratulations, you’ve done it! You’ve established a Muslim library of your very own! May Allah grant you barakah and tawfeeq in your efforts, and count it as a sadaqah jaariyah for all involved.

What questions do you still have about setting up a community library? What did I miss? What experiences do you have to share about your own library? What success stories can we learn from?

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The post How to Build a (Muslamic) Library appeared first on MuslimMatters.org.

Far Away [Part 16] – Five Star Trading Company

9 June, 2026 - 07:56

A promising new life with Five Star brings friendship and the beginnings of prosperity, but the job exacts a bloody price.

Read Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15

* * *

Books and Lessons

Seeing Zihan Ma shook me and almost made me question the path I was now on – but not quite. Still, it reminded me of all he had taught me: medicine, calligraphy, and deen. I knew in my heart that these things were treasures I should not lose. So I bought an old acupuncture text. The diagrams fascinated me. Sometimes I copied the meridian charts repeatedly onto scrap paper while trying to remember Zihan Ma’s lessons.

Other nights I practiced calligraphy by lantern light. My handwriting remained clumsy, but slowly improved.

In a secondhand Islamic bookstore near the grand masjid, run by an ancient scholar with a bent back and a beard that hung to his waist, I spent a considerable amount of money to buy two books I had seen on Zihan Ma’s bookshelf: the Forty Hadith by Imam Nawawi, and Tianfang Dianli (Laws and Rituals of Islam) by Liu Zhi. Some nights I would sit in the masjid from Maghreb to Ishaa, reading one of these books.

Three days after Zihan Ma visited me, a courier arrived at my room shortly before noon.

He wore the dark blue sash of Five Stars and carried himself with the stiff posture of a minor functionary who enjoyed the importance of his duties a bit too much.

“Darius Lee?” he asked.

I nodded.

“You are invited to lunch with Shah Suliman at the Golden Lotus Pavilion. Immediately.” He handed me a folded note bearing Suliman’s seal and departed without another word.

I stared at the note for some time after he left, wondering what Suliman might want with me. Had I done something wrong? Was I to be reprimanded? Was I in danger?

Respectable

The Golden Lotus Pavilion was one of the most expensive restaurants in Deep Harbor. I had never set foot inside it, though I had passed it many times, and seen the nobles and merchants entering and dining on the upper balcony, which overlooked the river.

I washed quickly, combed my hair and put on my best clothing, which consisted of dark trousers, a wool tunic, and my least worn cloak. I strapped my dao to my back – I never went anywhere without it. For footwear I had only the kung fu shoes and my regular traveling boots. Moving quickly, I cleaned the road dust from the boots with a damp cloth, rubbed a mixture of tallow and beeswax into the leather, then hurriedly buffed them with an old rag until they gleamed. I still looked like a caravan guard, but a respectable one.

Of course, “respectable” might mean something very different to the people who ate at the Golden Lotus. But my father had taught me never to think of myself as beneath anyone else. In their hearts and souls, not to mention when squatting on the chamber pot, the rich were no different than the poor, and were often worse in character.

Two men in embroidered jackets stepped forward the instant I reached the entrance stairs. One was as tall and wide as a door, while the other was fairly ordinary looking.

“This establishment is private,” the big one said.

“I’m meeting Shah Suliman.”

He looked me up and down openly. “And I’m having an affair with the Emperor’s daughter.”

“You’d better keep that to yourself.”

He clucked his tongue. “Get lost.”

“I’m serious,” I insisted. “Suliman sent for me.”

“Then he should have come to collect you personally. Enough.” He put a huge hand on my shoulder.

Anger rose inside me. I worked for Five Stars, I bled for them. Not to mention, I was a member of the Shah family, though no one but Suliman seemed to know that. For the first time I felt a sense of resentment that Suliman was honored, while I was treated like streetside trash because I wore travel boots and a worn cloak. Why should that be?

“Get your hand off of me,” I said flatly. “Unless you want to lose it. It won’t be the first arm I’ve taken.” I touched a hand to the hilt of my dao. “You might have heard of me. They call me Bridge Boy.”

Internally I cringed. I never thought I would use that stupid nickname to my advantage. But I could not leave Suliman thinking I had failed to show up for this meeting.

The big man flinched and yanked his hand back as if he’d touched fire. He reached for the baton he carried at his hip. But the other one stayed his hand. “I’ll go check it out,” he said.

Routine Questions

A few minutes later, during which time me and door-wide stared each other down, Suliman came down personally,

“I’m so sorry, Darius,” he said. “These men -” he snarled the world – “had instructions to let you through.”

“This kid is your lunch companion?” the big man said incredulously.

Suliman’s face went hard. “Know your place,” he said flatly. He turned to me. “Let’s go upstairs.”

My eyes moved from one person to the next. “I lost my appetite.”

Suliman nodded. “I understand. How about if we walk and talk?”

We walked back toward the canal district, and when Suliman gestured toward a cramped working-class noodle shop, I nodded. Inside, steam clouded the windows. Laborers crowded shoulder to shoulder at rough wooden tables while harried but nimble servers carried bowls back and forth with astonishing speed.

Suliman seemed comfortable. We ordered beef noodles, pickled vegetables and tea.

He asked me a series of fairly ordinary questions:

How were the routes?

Which guards worked well together?

Had Karim trained us well?

Did I prefer horseback escort or wagon duty?

I answered cautiously.

Finally he set down his chopsticks and said, “You’ve done well so far.”

“Thank you.”

“The reports on you are excellent.”

“You get reports on everyone?”

“Reports are written on everyone. I don’t read them all personally.”

“But you read mine.”

“We have investigated you thoroughly.”

Father’s Footsteps

I sat back, digesting this. “What do you mean?”

“My men followed your father’s footsteps. They went to the town where he raised you. They even saw your mother’s grave. We have confirmed that you are Shah Nur’s son.”

I crossed my arms and pursed my lips. “I don’t need anyone to confirm what I already know. And I don’t care what you or anyone else thinks.”

“Are you sure?”

I ignored that, as curiosity had overcome me. “Your men saw her grave? How does it look? And the farm? And Lady Two?”

“Your father’s farm has been incorporated into a larger company farm owned by a wealthy businessman. Your father’s house is gone, but the grave is well tended. I don’t know who Lady Two is.”

I wondered if the “wealthy businessman” was the Mayor. A strange hollow feeling opened inside my chest. I was happy that whoever had bought the farm had enough respect to maintain my mother’s grave. But I hadn’t thought of her much lately, and I felt my heart stutter with guilt. She was the only person in my life who had ever truly loved me, and I was forgetting her. I needed to go back there, to sit by her side and talk to her.

“I hear,” Suliman said, “that Zihan Ma came to see you. What did he want?”

I stiffened. “You know about that?”

“I know many things.”

I took a bite of food. “Not that it’s any of your business, but he wanted me to return to live with him.”

“Are you considering it?”

I frowned. “No. Not really.”

He stirred his tea slowly. “Perhaps you should.”

“Why?”

He met my eyes, and I sensed genuine unease beneath his calm demeanor.

“It may be better for you in the long run.”

“Why?”

“Well.” He stood, leaving a large sum of money on the table – a lot more than was needed in this establishment. “May Allah protect us all.”

“You’re leaving? What did you want to talk to me about?”

“Everything we just talked about. You’re doing well. Consider Zihan Ma’s request.”

With that, he left me sitting there with more questions than answers. I pocketed the wad of money and finished my food.

Scut Work

Five Star began sending me on longer routes, which paid better. Sometimes I was accompanied by one or two of the other rookies I’d trained with, and occasionally by all. Because we were rookies, we were given the scut work.

Veteran guards rode at the front and rear of the caravan where the danger was greatest and the prestige highest. We rookies spent our days doing everything else.

We tended the horses, cleaned tack, inspected hooves for stones and cracks, hauled water, unloaded wagons, set up camp, dug latrines, and stood the least desirable watches. If a merchant wanted help erecting a tent, we were summoned. If a wheel broke, we repaired it. If a horse threw a shoe, we chased it down and held it while the farrier worked.

Worst of all, whenever wealthy merchants needed to relieve themselves along the road, a guard was expected to accompany them into the bushes to ensure they were not attacked by bandits, wolves, or overly curious travelers.

I spent many hours standing awkwardly among trees while pretending not to notice what was happening a few paces away.

“It is an honorable profession,” Ahmed informed me solemnly one evening.

I threw a pebble at him.

Even so, I found myself enjoying caravan life.

The roads carried us through mountains, forests, villages, farms and bustling market towns. Every journey revealed something new. Sometimes Longwei pointed out distant kingdoms or trading routes. Sometimes Ahmed told stories from the war. Sometimes Meilin complained so loudly and continuously that everyone else rode faster simply to escape her.

Unexpectedly Cheerful

I found myself unexpectedly cheerful whenever Deng Weili was in my caravan. I told myself it was only because she was such a good shot, so having her around made us all safer.

Once she found me studying the acupuncture text after we’d made camp for the night.

“You study medicine?” she asked skeptically.

“A little.”

“And hurt people professionally?”

“I don’t think of it that way.”

She shook her head slowly. “You are a strange person, Darius Lee.”

There came a time when I started wondering about her. Where was she from? Where were her parents? What else did she like besides archery? What did she think about during the long days on the road?

I didn’t know why I wanted to know these things.

Ambush

The longer routes brought greater danger.

One autumn afternoon we were escorting a shipment of medicines and dyed textiles through a wooded valley north of Deep Harbor. The road wound between steep hills thick with pine trees, and as we entered the narrow pass, a feeling of unease settled over me. The place felt wrong somehow. There were no farmers working nearby fields, no travelers moving in either direction, and not even the sound of birds. The only noises were the creaking of wagon wheels, the clatter of harnesses, and the occasional snort of a horse.

Ahmed seemed to sense it too. He guided his horse alongside mine and scanned the ridgelines.

“Too quiet,” he muttered.

I nodded. I was about to ride forward and speak with one of the veteran guards when the attack came.

Arrows burst from the trees without warning. One struck the side of a wagon with a heavy thump. Another buried itself in the neck of a horse, causing the animal to rear and scream. Merchants shouted in panic as guards scrambled into position. Before the echoes of the first volley had faded, armed men came rushing down the slopes carrying spears, axes and crude swords.

Training took over before conscious thought could catch up.

The veteran guards moved immediately, forming a defensive line around the merchants and wagons. Ahmed was already shouting orders. Kuangren had an arrow nocked and flying before I had even drawn my dao. Somewhere behind us, Meilin charged forward with a double-headed sword she sometimes carried, screaming insults so colorful that several merchants later adopted them into their foul-language repertoires.

I remember glimpses more than a coherent battle: Deng Weili standing atop a wagon, loosing arrows with terrifying speed and accuracy; Longwei dragging a wounded merchant to safety; frightened horses straining against their reins; the smell of dust, sweat and blood mixing in the autumn air.

Then one of the attackers came for me.

He was older than I expected, perhaps forty years old, with a graying beard and the gaunt appearance of a man who had not eaten properly in months. He carried a wood axe and wore patched clothing that hung loosely from his frame. For a brief instant he looked less like a bandit than a desperate farmer.

Then he jabbed at my chest with the axe. It was a halfhearted attack, as if he were testing the strength of a river’s current

Wielding my dao, I knocked the weapon aside and slapped him in the face with the flat of the blade. I don’t know why I did that. Five Star policy was to kill bandits. Yet in the moment I chose to simply stun him. He staggered backward, shaking his head, but instead of retreating he tightened his grip and attacked again.

This time I struck his weapon arm hard with the spine of the blade, and heard his arm break. Remarkably, he did not drop the weapon. He groaned in pain and transferred the axe to his other hand.

“What’s the matter with you?” I shouted. “Don’t make me kill you! Just run away.”

Fear flashed across his features, then shame, only to be replaced with grim desperation.

“No choice,” he said.

He took a step forward and I knew that either he would die or I would.

As he swung the axe at my neck with all his strength, I stepped inside the radius of the swing, seized his weapon arm with my left hand, and drove my dao all the way through his torso. His eyes widened in shock and bewilderment, and his face went white. He stumbled backward and fell, taking my dao with him, pulling it free from my hand. That had never happened to me. I leaped forward, put my foot on the man’s thin chest, and with two hands pulled the dao free from his dead body.

A Little Too Well

I stood there with my dao hanging at my side, dripping blood, as the battle raged around me. What was the matter with this stupid old father? Why was he even here? I bent over him and shouted, “Why did you do that?”

My shout attracted another of the bandits, who came at me.

I went a little crazy then. I fell into River Flow, and moved from one bandit to the next, cutting, slashing and thrusting. I felt no fear. It was an exercise, a training session beneath the stars. When there were no more opponents I moved in a circle, dao ready, my eyes sliding over everything like those of a man who sees either nothing or everything. Men stood in a wide circle around me, but they were Five Star guards.

“Darius!” one of them shouted. “Snap out of it!”

It was Ahmed. I let River Flow go and stood up straight. There was a trail of dead bodies behind me. I looked from one to the next. I had killed six men.

“Darius,” Ahmed said again. “Sheath your weapon.”

I gave the dao a flick to clear the blood, took a rag from my pocket and gave it a quick wipe, and sheathed it.

The circle around me dissolved. The surviving bandits had fled into the hills, leaving their dead and wounded behind. The merchants celebrated their survival. The guards congratulated one another. Someone clapped me on the shoulder and called me a hero.

I did not weep or vomit. I felt empty. I sat beside a wagon, and Ahmed handed me a waterskin. His expression was solemn, not celebratory.

“You did the job,” he said quietly. “Maybe a little too well, but it’s what they pay us for.”

That night, I tossed and turned, and shouted in my sleep.

Cat Toy

The next day the caravan passed through a market town, and we guards were allowed to go shopping in shifts. I went to the market with Weili. She bought bootlaces, a silken cord for her hair, a comb made from buffalo horn, and tea.

I bought warm gloves, a sesame sweet, and a small bag of spiced nuts. When we passed a vendor who sold cat combs and toys, I found it funny. Would people really spend money on such things? I picked up a toy that consisted of a thin stick with a string and a little toy bird on the end. The bird had real feathers, and I dangled it, making it dance. With a smile, I wondered what Far Away would think of it. Would he turn up his nose, or go crazy for it? And Haaris, he would probably laugh his head off.

Suddenly my hands began to shake. I put the toy down and turned away, and before I could take a step, I burst into tears. I walked to a corner where the marketplace wall met the wall of a vendor’s stall, and slid down with my back against the wall. I covered my face with my arms as I shook and moaned. An arm went around my shoulders and Weili said, “It’s okay. Tomorrow’s a new day. Take it one day at a time.”

“What do you know about it?” I finally managed to ask.

She gave my shoulder a squeeze. “Too much.”

My life took a turn then. I found myself praying less. Ahmed would call us for salat and sometimes I’d join, but often I’d make an excuse. I tucked the Islamic books away under my bed back in Deep Harbor and stopped reading them.

I didn’t want to be this way. I looked back at the naive, eager young man who had spent his time reading Islamic books, and wanted to be that man again. Truly I did. But the blood that had flowed from the edge of my sword told the truth about me.

I was promoted from scut work to proper guard duty, up front with the veterans. I was the youngest one there. But no one questioned my age when robbers came screaming from the hills with blades in their hands, and I was in the front lines, fighting like a man who didn’t care if he lived or died. No one told me to choose between healing and violence when my sword saved those around me from murder.

The merchants respected me because I was useful. The guards respected me because I fought well and never boasted. Even Kuangren, who disliked nearly everyone, stopped mocking me after I pulled him off his horse during an ambush moments before a spear would have taken him through the chest.

At Ishaa time I listened to Ahmed reciting the Quran and he led the Muslims in salat. Tomorrow’s a new day, I would think to myself. I repeated the thought like a mantra as I fell into night after night of troubled sleep.

* * *

Come back next week for Part 17 – The Old Man

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

 

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

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

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The post Far Away [Part 16] – Five Star Trading Company appeared first on MuslimMatters.org.

Prophets Are People: Rethinking Misinterpreted Events From The Seerah [Part 1 of 2]

3 June, 2026 - 05:06

What if certain famous moments from the seerah have been misunderstood? A closer reading reveals a Prophet ﷺ of greater dignity and compassion than we sometimes give him credit for.

When Popular Retellings Go Wrong

Many Muslims first encounter the Seerah (the biography of the Prophet Muhammad ﷺ) through khutbahs, lectures, short reminders, and simplified retellings. These stories are often told with sincere intentions. Speakers want to make the Seerah vivid, emotional, and memorable. Over time, however, subtle embellishments can accumulate. Tone gets added where the narrations themselves are silent, and sometimes it’s the wrong tone. Motivations are assumed where they don’t exist in the text. Personalities become exaggerated and flattened at the same time. The Prophet ﷺ and his Companions slowly begin to resemble sermon archetypes rather than real human beings.

But Prophets are people too, and so were the Sahabah, and their actions were often more nuanced, compassionate, and reasoned than we give them credit for.

This is most certainly not to accuse scholars or speakers of dishonesty. Most are simply retelling the stories as they themselves inherited them. One popular lecture might say that the Prophet ﷺ was angry at a particular moment, and that gets repeated until it becomes an assumed part of the story. Yet when we return carefully to the original narrations, we often discover something richer, subtler, and more profoundly human than the popular retelling.

The real Seerah does not become less beautiful when stripped of exaggeration. It becomes more believable. More textured. More emotionally intelligent. The Prophet ﷺ does not need theatrical embellishment to inspire awe.

Let’s look at four case studies from the Seerah that illustrate how misinterpretation of emotion or motivations risks flattening the character of the Prophet ﷺand those around him:

1. Khabbab ibn al-Aratt and the “Angry Rebuke.”

Khabbab ibn al-Aratt was among the early Muslims who were tortured in Makkah. He was a slave, employed as a swordsmith. His “owners” pressed red-hot steel bars to his back until his flesh melted and ran. Later, hot iron was applied to his head. His screams could be heard throughout the neighborhood.

He was a teenager. Some say 16 or so, alone with no family.

Yet even with that, he found time to learn and teach the Quran, as evidenced by the famous story in which Umar ibn Al-Khattab raḍyAllāhu 'anhu (may Allāh be pleased with him) was on his way to kill the Prophet ﷺ, and was informed that his own sister was Muslim. He stormed to her house, and learned that indeed she was Muslim – and, after quieting down and opening his mind, met the young man who had been teaching the Quran to his sister and her husband. This was none other than Khabbab. SubhanAllah! This young man had the courage and heart of a thousand men.

Yet the torture began to get to him, until he and others of the Sahabah came to the Prophet ﷺ to beg for relief.

In an authentic narration recorded in Sahih al-Bukhari, Khabbab himself relates:

We complained to the Messenger of Allah ﷺ while he was reclining in the shade of the Ka’bah, resting on a cloak of his. We said, “Will you not seek help for us? Will you not supplicate to Allah subḥānahu wa ta'āla (glorified and exalted be He) for us?”

He said:

“Among those who came before you, a man would be seized, and a pit dug for him in the ground. He would be placed in it, then a saw would be brought and placed upon his head, and he would be cut into two pieces, yet that would not turn him away from his religion. Iron combs would rake through his flesh and bones, yet that would not turn him away from his religion.

By Allah, Allah will complete this matter until a rider travels from Sana’a to Hadramawt, fearing none but Allah and the wolf for his sheep. But you are being hasty.”

Today, this incident is often retold as though the Prophet ﷺ became angry with Khabbab. I have heard this many times: “The Prophet became angry and stood.” Or, “The Prophet became angry and raised his voice.” One frequently hears dramatic descriptions of him sitting upright in irritation, sharply rebuking the Companions for their impatience, or sternly scolding Khabbab despite his suffering.

Astaghfirullah. La hawla wa la quwwata illa billah. Consider the character of the Messenger of Allah ﷺ. He was a deeply compassionate man – a mercy to the worlds. He was moved and touched by the plight of his Companions and used to make dua for them. Does it seem believable that he would become angry with a young, powerless man, a boy, who is being tortured in a way that would break 99.99% of human beings?

Step Back and Read More Carefully

Go back to the narration. It does not state that the Prophet ﷺ became angry. Nor does it say that his face changed color. It does not describe a harsh tone, nor any severe rebuke. Those details are supplied later by storytellers and speakers, perhaps unintentionally, in order to heighten the emotional intensity of the moment.

When we step back and read the narration carefully, another interpretation emerges, one more consistent with the Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) known character: he was comforting and strengthening his followers.

If you think of it in these terms, it falls into place. Imagine, perhaps, the Prophet ﷺ taking Khabbab’s hand gently, and saying, essentially:

I get it. You are suffering badly. Take comfort in the fact that you are not the first. Worse was done to those before you, and they remained steadfast. But don’t worry, I assure you that Islam will prevail. There will come a time when we control all of this peninsula, and safety will reign. You will not have to endure this forever.

And when he said, “You are being hasty,” this is a gentle correction born from compassion and perspective. There is a difference between correcting someone and becoming angry.

I’m not saying it happened exactly that way. Rather, I’m offering a more plausible way to interpret the mood of the moment.

Read the narration again now. The emotional movement points toward reassurance rather than rebuke. The Prophet ﷺ does not belittle Khabbab’s pain. He does not tell him to stop complaining. He does not accuse him of weak faith. Instead, he gives him historical perspective, spiritual meaning, and hope.

Sometimes, without realizing it, speakers import harshness into the Seerah where the texts themselves are measured and dignified. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was a compassionate man who loved his followers. Let’s keep that in mind in our readings.

2. The Dumping of Refuse on the Prophet’s Back

Among the most painful incidents of the Makkan period is the famous narration in which the Prophet ﷺ was praying near the Ka’bah when some of the Quraysh decided to humiliate him publicly.

In the authentic narration recorded in Sahih al-Bukhari, Abdullah ibn Mas’ud raḍyAllāhu 'anhu (may Allāh be pleased with him) relates that while the Prophet ﷺ was in prostration in front of the Ka’bah, Uqbah ibn Abi Mu’ayt – responding to a challenge by Abu Jahl – brought the entrails and filth of a slaughtered camel and dumped it on the Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) back and shoulders while the Quraysh laughed among themselves.

Ibn Mas’ud watched the scene unfold, but he – as a person of low social status, without any tribal support in Makkah – was powerless to intervene. Someone went to fetch the Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) daughter Fatimah raḍyAllāhu 'anha (may Allāh be pleased with her), who was roughly ten years old at the time. She came rushing to remove the filth from her father.

At that point, the Prophet ﷺ stood and supplicated against seven of the leading men of Quraysh who had participated in the abuse, naming them one by one, which instilled great fear in them. (Ibn Mas’ud comments that he later witnessed every one of those men killed at the battle of Badr).

This incident is often retold today with additional dramatic details. One frequently hears that the refuse was so heavy that the Prophet ﷺ was physically unable to rise from prostration, trapped helplessly beneath the weight until Fatimah arrived to rescue him.

Yes? Have you heard this? “The refuse was so heavy that he could not stand up.”

What? Says who? The narration itself does not say this. It says only that the Prophet ﷺ remained in prostration until Fatimah came and removed the filth.

The Prophet ﷺ was not physically frail. The Seerah repeatedly describes his strength, endurance, and resilience. He wrestled the famous strongman Rukanah and defeated him. During the digging of the trench at Khandaq, he worked alongside the companions with his own hands under brutal conditions of hunger and exhaustion. When Salman al-Farisi sought to purchase his freedom, the Prophet ﷺ personally participated in planting the palm trees required for his emancipation. This was not a man unaccustomed to physical hardship or exertion.

Are these speakers saying that Uqbah was strong enough to carry the entrails, and ten-year-old Fatimah was strong enough to remove it, but the Prophet ﷺ was not strong enough to shrug it off if he wished?

Then why didn’t he do so?

What Actually Makes Sense

A more natural explanation emerges directly from the character of the Prophet ﷺ: he chose to remain calmly in prayer despite the abuse, rather than abruptly reacting to the humiliation his enemies intended to provoke. He was a dignified man, not shaken by insult or mockery. In prayer, his connection with Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was absolute. Do you really think he would have broken his prayer and jumped up, outraged?

When we understand that he chose to remain in prayer, the moment takes on a completely different emotional tone. Instead of a scene of helpless panic, it becomes a scene of extraordinary composure. The Quraysh attempt to degrade him publicly, yet he remains focused upon his worship until the prayer is complete, or until his young daughter arrives, pushing her way through the onlookers, upset but undaunted; at which point he stands to show her the proper way to respond to such insults: by invoking Allah subḥānahu wa ta'āla (glorified and exalted be He). He thereby complements her strength with his own, as is fitting, considering that Aishah bint Abi Bakr raḍyAllāhu 'anha (may Allāh be pleased with her) later said:

“I have not seen anyone more closely resemble the disposition, mannerism, and characteristics of the Messenger of Allah, peace and blessings be upon him, than his daughter Fatimah, may Allah honor her countenance. If she entered his home, the Prophet would stand for her, take her by the hand, kiss her, and seat her in his place. If the Prophet entered her home, she would stand for him, take him by the hand, kiss him, and seat him in her place.” – Sunan Abī Dāwūd 5217, Sahih by Al-Albani

I did not witness these events any more than the modern speakers I have criticized. My interpretation is just that: another interpretation. Yet it is one that – I would argue – is more consistent with the character and dignity of the Prophet ﷺ. If we understand him as having chosen to remain in prayer, the suffering he experienced is still real. The humiliation is real. But the Prophet ﷺ does not appear as humiliated by the cruelty of Quraysh. Even in moments of public abuse, he is a man of immense self-control and inner strength, as befitting the final Prophet and Messenger ﷺ to humanity.

 

[Come back next week for Part 2 – The Old Woman Who Could Not Enter Jannah]

* * *

 

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:

Reconstructing Our Understanding of the Sīrah

Rethinking How We Teach The Topic Of Sīrah In K-12 Settings

 

The post Prophets Are People: Rethinking Misinterpreted Events From The Seerah [Part 1 of 2] appeared first on MuslimMatters.org.

Far Away [Part 15] – Caravan Guard

1 June, 2026 - 07:34

As Darius embraces the dangerous freedom of caravan life, success and adventure cannot erase the ache of the home and family he left behind.

Read Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14

* * *

Training to Exhaustion

I arrived before dawn at the Five Stars western compound, expecting a few drills and lectures before being handed a uniform and sent onto the roads. After all, I’d already won a fighting tournament, right?

First we were all de-loused, then given physicals. Upon learning of my cracked tooth, the screener gave me a note and sent me to a dentist two streets over, who applied a resin to seal my tooth. Then I returned to training.

It did not consist of easy drills and lectures. Instead, Sergeant Karim nearly killed us.

There were twenty-three candidates on the first day. To my surprise, five of these were women, including Deng Weili, the young woman who’d won the archery competition. Five Star apparently cared far more about ability than background..

“I don’t care if you squat to pee or not,” Sergeant Karim declared on the first day. “I don’t give a crap if you come from merchant or warrior families, or if you crawled out from under a rock. I don’t care if you are Muslim, Buddhist, Confucianist or if you pray to your own left foot. I don’t even care if you are a Korean lunatic, Tibetan navel-gazer or Uighur yak driver. All I care about is whether you can perform. The second I see weakness in you, the instant you say, ‘I cannot do it,’ you’re gone.”

Sifu Lu was not among the trainees. He apparently fought in the tournament only for status; he had a thriving school and I supposed he did not need the caravan guard job.

By the end of the second week, only eleven remained, myself and Deng Weili included. Sergeant Karim believed in exhausting men and women until their true character emerged.

“If you cannot function while tired,” he barked repeatedly, “then you cannot function at all.”

Weili made me nervous. She was nineteen years old, with intelligent dark eyes and an expression that often suggested she was privately amused by everyone around her. She wore her hair tied neatly braided and moved with quiet confidence whether holding a bow, climbing a wagon or cleaning horse tack. When she was around, I felt like I could not put my feet right.

There was another woman survivor as well. Her name was Meilin, which meant beautiful and delicate, which was funny because she was in her thirties, ruddy faced and a bit chubby, yet as muscular as an ox. I didn’t know if she grew up in a wushu school or what, but she could do cartwheels and flips, and could wield a variety of weapons with skill, including the three-sectioned staff and the broadsword. Yet she looked like a farm woman. Watching her was like encountering a young piglet, thinking how cute it was, and seeing it transform into a tiger before your eyes.

Fortunately, there was little time for male-female interactions, or any socialization at all. We recruits rose before dawn each morning. Out of the eleven, seven were Muslim, and were given the opportunity to pray Fajr. Then we ran the warehouse perimeter carrying sandbags on our shoulders. After prayer came conditioning drills: climbing ropes, hauling crates, lifting wagon wheels, carrying injured men on stretchers and pushing overloaded carts through mud pits behind the stables.

The Real Instruction

After breakfast the real instruction began.

Environmental awareness was Karim’s obsession.

“A caravan guard who notices danger after the attack begins is already dead.”

So he trained us to observe constantly:

  • disturbed mud beside roads
  • unnatural silence in forests
  • travelers who avoided eye contact
  • broken branches
  • missing birdsong
  • fresh horse dung
  • suspicious movement on ridgelines
  • hidden weapons beneath cloaks

Several times daily he deliberately tested us. One moment we might be marching normally; the next he would suddenly bark:

“How many blue doors did we pass?”

“Which horse is limping?”

“What was the innkeeper’s daughter carrying?”

“Who was watching us from the alley?”

Or we’d be marching through the forest, and a volley of dull arrows would come flying from an unseen location – once from archers perched high in the surrounding trees. These arrows could still bruise and cut, and in once case broke a man’s arm. He was not eliminated from the program, but was put on leave, and would have to repeat the training from the beginning when he recovered. So we were down to ten.

Wrong answers to questions earned punishment – usually running. There was always more running.

We learned hand signals for silence, danger, retreat, ambush and changing formation. Karim expected us to communicate almost wordlessly while moving.

“The roads are noisy,” he said. “People panic. Horses scream. Rain falls. Learn to use your eyes and hands.”

Group combat proved even harder. Individually many of the trainees were competent fighters. Together we were a disaster. Men collided with one another, blocked each other’s strikes or line of sight, broke formation and forgot their assignments entirely.

Karim beat us across the shoulders with a bamboo rod whenever we drifted out of position.

“You are guards,” he roared. “Not opera performers!”

The exception was a man in his thirties named Ahmed. He was slight of build, but with muscles as hard as stones sliding beneath his skin. He was a rare veteran of the war against the invaders, highly experienced in all battlefield tactics and maneuvers. Very little in the training program was new to him, and I was surprised they even put him through it. He was also a faithful Muslim, and would rally the rest of us to pray together every day. I made it a point to stay near him in training, watch him and learn from him.

Another vital lesson was that the merchants and cargo always came first. This was the prime responsibility of a Five Stars guard.

“If a guard dies protecting the wagons, that is acceptable,” Karim shouted. “If the wagons burn because a guard chased glory, he has failed.”

We practiced defensive wagon circles, escort formations and retreat drills. We learned how to shield the caravan merchants during attacks and how to prioritize wounded horses versus damaged cargo.

Horse Care and a Bad Companion

Horse care itself consumed astonishing amounts of time.

I had cared for and occasionally ridden the donkeys on the farm, but had never ridden a horse in my life. Suddenly I had to learn horse feeding schedules, hoof cleaning, recognizing sickness, repairing tack, calming frightened animals, and spotting exhaustion before collapse.

“An abused horse remembers,” Karim warned us. “And a dead horse can delay the entire caravan.”

I learned why Ahmed, our unofficial Imam, had been forced to go through this program: he had no experience with horses. He’d been an infantry soldier, and never even brushed or shoed a horse. It was odd to see this battle-hardened veteran shying away from a rearing horse. I showed him how to approach an animal gently, and speak to it softly to win its trust.

These concepts did not sit well with one of the recruits, a sallow-faced, mean young man named Kuangren, whose name meant madman. I supposed that was a street nickname that he was proud of. He was the son of a noble, skinny and bad tempered, and he always whipped the horses too hard.

“They’re stupid beasts,” he would complain. “You have to show them who’s boss.”

In spite of Sergeant Karim‘s earlier lecture about absolute egalitarianism, Kuangren often seemed to get a pass. Sure, the Sarge often shouted at him, but he never put his hands on the sullen young man. It was said that Kuangren had been excommunicated from his rich family for excessive drinking, gambling and consorting with prostitutes. He was arrogant and did not work well with others. I had to admit that he was good with a bow and a sword. Still, I found it baffling that he hadn’t been cut.

Afternoons were devoted to languages, customs and etiquette. That surprised me, as I had expected lessons in fighting, not lectures on understanding cultures. But Karim insisted: “A stupid guard starts wars. A smart one smooths over conflict.”

We learned basic greetings from neighboring regions, local taboos, negotiation etiquette and religious customs.

“In some places,” Karim explained, “showing the sole of your foot is an insult. Elsewhere refusing tea is offensive. Somewhere else touching a man’s wife, even bumping into her by accident in the marketplace, might get your throat cut. Learn the difference.”

One trainee laughed during the lecture.

Karim expelled him from the program. “Go live ignorant,” he said.

Nine of us were left. Then a boy, the youngest of us at only 14, loosed an arrow by mistake and shot another recruit in the leg. The boy was fired, and the other one was given leave.

Yet another young man became violently ill after eating or drinking something bad. He continued to waste away until he was sent to a Five Star medical clinic.

Good At Everything

Deng Weili, the archer girl, was somehow even more intimidating up close than she had been on the tournament field. She was good at everything, and Karim clearly respected her, which meant the rest of us suffered for it.

“Observe Deng!” he barked repeatedly. “She notices things before you idiots step in them!”

The other trainees grumbled openly about this. Not me though, I admired the girl.

Unfortunately, whenever Weili spoke directly to me, my brain stopped functioning. Once she asked me to hand her a water bucket and I nearly dropped it onto my own foot. Another time she caught me staring at her archery practice and raised one eyebrow.

“You trying to put the evil eye on me?”

“I was only observing your form,” I replied.

“And what conclusions did you reach?”

“That you rarely miss.”

She smirked slightly. “You are more right than you know, Bridge Boy.”

I had no idea how to answer that, beyond to say, “Don’t call me Bridge Boy.”

She walked away shaking her head while several trainees laughed openly at me.

At night we slept in long warehouse barracks smelling of sweat, leather and horse blankets. Men snored and shouted in their sleep. Bruises covered my body constantly. My hands blistered. Twice I considered quitting, but each time I remembered sleeping beneath the bridge. Besides, if the women could make it, so could I.

Occasionally Shah Suliman visited the compound to confer privately with Karim. The two would stand overlooking the training yard discussing routes, supply reports and candidates while Karim gestured toward us with visible irritation. Suliman never approached me directly, but more than once I noticed him watching me thoughtfully while I trained.

Six of us graduated: myself, Ahmed, Meilin the chubby farm fighter, the nasty youth Kuangren, Deng Weili, and a tall, muscular man named Longwei, who was thought stupid because he spoke slowly, but who – if you took the time to converse with him – was well travelled and thoughtful.

Caravan Work

Within a month the six of us were traveling with caravans as armed guards. At first we were assigned only to local routes between Deep Harbor and the surrounding provinces, where the roads were dangerous but still reasonably well patrolled.

Sergeant Karim rarely traveled with us himself, but his presence lingered constantly in our minds. Any time someone failed to notice a suspicious rider, a wobbly axle, or a poorly secured crate, one of the others would mutter in Karim’s growling voice, “Use your eyes, idiot,” and everyone would laugh nervously.

Our group settled into familiar roles surprisingly quickly.

Ahmed naturally became the steady center of us all. When arguments broke out over routes or guard rotations, he calmed them. As it happened, all of us new guards were Muslims except for Kuangren and Meilin. There was a scattering of Muslims among the veteran guards as well. When prayer time came, Ahmed called us together for salat quietly no matter how exhausted we were. Longwei called the adhaan in his slow, steady style, and we each put down a blanket, no matter where we were.

Ahmed had seen enough real warfare that ordinary danger did not excite him much. Once, after we fought off robbers along a forest road, I found him sitting calmly beside a wagon afterward, patiently sewing a tear in his sleeve while everyone else still argued excitedly about the fight.

Meilin was perhaps the strangest among us. Around campfires she complained constantly about sore feet, bad food and cold weather, sounding every bit the weary farmwife she resembled. Then robbers would appear and suddenly she became terrifying. More than once I saw bandits recoil in genuine alarm after she shattered a spear shaft with her three-sectioned staff while charging straight into them screaming curses.

Longwei spoke so slowly that strangers often assumed him dim-witted. In truth he had a strong mind. He could identify accents from distant provinces, predict weather changes and accurately estimate the value of cargo. During long rides he told fascinating stories about foreign ports and mountain kingdoms he had visited in his youth.

Kuangren remained unpleasant. He drank too much whenever we entered towns, gambled recklessly and treated locals badly. Yet he fought with real courage when attacks came. I could not deny that. During one ambush he took an arrow through the shoulder and still managed to shoot his attacker from horseback before collapsing. Afterwards, while Ahmed stitched the wound, Kuangren cursed continuously and accused us all of incompetence.

Deng Weili, meanwhile, continued making my life difficult merely by existing.

She rode with impossible confidence and could loose arrows accurately even from horseback at full gallop. Merchants adored her because she was polite and intelligent. The rest of us respected her because she never panicked under pressure. During one tense crossing through flooded roads, she spotted hidden movement in the reeds nearly a full minute before anyone else, giving us enough warning to prepare for the attempted ambush.

“You see?” she told me afterward while checking her bowstring. “That’s why Karim likes me more than you.”

“I think he just likes the turn of your ankles.” This was a cruel thing to say, and completely untrue, but it popped out of my mouth unbidden.

Weili glared at me for a moment, opened her mouth as if to berate me, then her face softened into a sly smile. “Oh, does he? That’s what he likes?” She walked away, leaving me standing red-faced.

Caravan work might seem glamorous to some, but it was hard work. Harder than working the docks, even. We escorted merchants, medicines, textiles and food shipments through increasingly dangerous roads. Refugees, deserters and starving men prowled the countryside. Rarely, robbers attacked openly. Other times they followed us for days waiting for weakness.

Riding a wagon for hours left me feeling like my bones were dice being rattled in a cup. There were times, passing through dangerous areas, when the caravan stopped neither for sleep nor meals, and we prayed and ate on the move. The constant need for vigilance wore on a man’s mind. I noticed Kuangren, for example, becoming increasingly irritable and paranoid. Once he shouted, “Ambush!” and let loose several quick arrows, only to find that he had killed a squirrel. Everyone laughed uproariously, and he sulked for days afterward.

An Unexpected Visit

Every time a caravan returned to Deep Harbor, we were given several days off. With the money I was now making, I rented a permanent room above a noodle shop near the western canal district. It was a tiny room with a narrow bed, cracked wash basin and boarded up window that rattled in the wind. The chatter from the noodle shop came through the walls, vendors shouted in the street outside, and roaches scurried across the floor.

It was my home. I accepted this fact. I missed my past, I missed Haaris and Far Away, but this was my life now. New adventures opened before me. Still, there was a part of me that didn’t know what I was doing anymore, or why. I was lonely. I wrote this feeling off as fear of something new, and ignored it.

I bought sturdy boots. Better clothing. A winter cloak lined with wool. I repaired and sharpened my dao regularly, oiling the blade with almost religious care. Every now and then I returned to the bridge with donations of food and warm clothing. There, with my old riverside companions, I felt comfortable and whole, for a while.

Sometimes, when we were given leave, I followed my colleagues to see what their lives were like. One by one, I learned their secrets: Kuangren immediately vanished into gambling houses and brothels. Longwei visited teahouses and storytellers, and fought in amateur wrestling competitions for money. Meilin always ate enormous meals at restaurants, then went to stay with a woman who looked like her sister. Ahmed spent much of his free time at the masjid. As for Weili, she went to an archery range where she practiced shooting for hours, then to a little rooming house on the other side of town from my own. I wondered, did she not have a family? Was she an orphan too?

Having learned these things, I realized that the knowledge meant nothing and did not ease my loneliness. I stopped following them.

I was in my little room, eating noodles purchased from the shop downstairs, when a firm knock sounded at the door.

I felt a rush of excitement. Who could it be? Maybe one of my work mates had come to visit?

I opened the door and found Zihan Ma standing before me. He looked different. There was gray in his hair that had not been there before, and new lines creased his forehead. Either I had grown or he had shrunk, for I stood the same height as him now. He wore walking boots and a medical bag slung over one shoulder.

What I noticed most, however, was that his eyes were tired.

A Grievous Error

“Uncle!” I blurted out. “How did you find me?”

He took a slow, deep breath. “I have been looking for you, Darius. For many months I have looked.”

“You have?” I remembered, some months ago, seeing him standing in front of the masjid, watching the faces of the men as they entered. “But why?”

His eyes met mine. “I judged you wrongly. I committed a grievous error. I ask Allah’s forgiveness and yours. We miss you. We want you to come home.”

This speech, short as it was, carried such weight that I took a step backward, then another, until I found myself sitting in the only chair in the room, beside a small table.

“May I enter?” Zihan Ma asked.

I waved to him to enter.

“May I sit on the bed?”

I nodded dumbly.

“What…” I paused to gather my thoughts. “So you now do not believe that I stole the bracelets and the gifts?”

“I know you did not.”

“How do you know?”

He swallowed. “Your Nai Nai sent a letter by courier, only a week after you met her that day. Those bracelets had been locked in a secure chest. She confronted her husband, and he admitted that he ordered the servant to plant them in your pack. His justification was that you were a bad seed, and it would be better for the family to get rid of you.”

I tilted my head back and looked at the wooden ceiling rafters. “So now you know I’m not a bad seed, is that it?”

“I never thought that.”

“What if… What if Nai Nai had not written that letter?”

Zihan Ma sighed. “I made a mistake, Darius. Have you never made a mistake that you regret deeply, and that you are ashamed of?”

I gave him a blank look. “Not really.”

He winced at that. “Haaris misses you. You’re his brother. And he has to do all the farm work by himself again. It’s hard for him.”

That hurt me. “That’s not fair.”

“Your Lee Ayi talks about you every day.”

I stood suddenly. “I have a new life now. I have to go forward, not backward.”

Zihan Ma stood as well, pushing on his knees with his palms. “Our home is your home,” he said. “You can return anytime, to live or to visit. You don’t even have to knock. We love you. I… Well, I love you.”

This nearly made me break into tears but I held myself rigid. Zihan Ma turned to leave.

“Uncle. How is Far Away?”

He smiled. “He runs, climbs walls, suns himself atop the house. Bao Bao can’t keep up. He even jumps onto the donkey’s back sometimes. Alhamdulillah for all His mercies upon us. The world is built upon rahmah, Darius. Mercy. Nothing else. I forgot that for one moment. I am sorry.”

When he left, and the door was firmly closed, I fell onto my bed and wept.

* * *

Come back next week for Part 16 – Five Star Trading Company

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:

Kill the Courier |Part 1 – Hiding in Plain Sight

Moonshot: A Novel of Marriage, Love and Cryptocurrency

The post Far Away [Part 15] – Caravan Guard appeared first on MuslimMatters.org.

Arafah: The Door That Opens Once a Year

26 May, 2026 - 06:29

Allah will look at His creation and boast of them to the angels. He will ask: What do these servants of mine want? And then, before they finish asking, He will answer their dua. This happens on the day of Arafah, and you can be among those He is talking about. If the first days slipped by unnoticed and for many of us they did, Arafah is Allah’s final and greatest offer of this season. Do not miss it.

When Allah swears an oath in His Book, it signals immense significance. In Surah al-Fajr, Allah swears by the dawn and by the ten nights. The majority of the mufassireen including Ibn Abbas, Ibn Kathir, and Ibn Taymiyyah identified these ten nights specifically as the first ten days of Dhul Hijjah, not the last ten nights of Ramadan. Ibn Hajar al-‘Asqalani in Fath al-Bari (the commentary on Sahih al-Bukhari) noted that what makes these days uniquely precious is that no other time of year brings together all the great acts of worship simultaneously: prayer, fasting, charity and Hajj converge in these ten days alone, and that convergence is what elevates them above everything else, including Ramadan.

Reflect on the Past Year

There is something else about these days that we rarely pause to acknowledge. Dhul Hijjah is the final month of the Islamic calendar. The year is closing. Before the rush of these blessed days pulls you forward, let them also turn you inward, toward an honest account of how the year was spent, which sins have accumulated, which obligations were neglected, which relationships were damaged. The best deeds in the best days of the year deserve to be paired with a sincere intention to enter the next year differently.

Many Muslims become busy with celebrations, gatherings, and preparing the feast for Eid, but the righteous predecessors viewed the end of the year very differently. They saw it as the closing of a personal record, a chapter of deeds that would never return until the Day of Judgment. Our most powerful reflection should be: Who have I become this year? Not what was earned, posted, achieved, or purchased, but what changed within the soul. Did the prayers become stronger or weaker? Did the Qur’an become more beloved or more neglected to us? Did sins quietly become habits? The scholars often said that one of the clearest signs of Allah wanting good for a person is steady growth in obedience and a heart that begins to feel uneasy with sin. Ibn al-Qayyim wrote extensively in Al-Jawab al-Kafi that sins darken the heart slowly until a person no longer feels their weight. The end of the Islamic year is therefore a crucial time to sit alone and honestly audit the state of one’s heart before Allah.

And alongside repentance, bring gratitude. How many unseen disasters did Allah shield you from this year? How many duas were quietly answered? How many times did He conceal your faults while still holding the door open? Ibn Rajab in Lataif al-Ma’arif warned that the greatest loss is reaching a sacred season without internal transformation. Gratitude softens what guilt alone cannot. Enter Arafah with both the humility of someone who knows what they’ve done, and the hope of someone who knows Who they’re standing before.

Gear up for the best day of your life

The Prophet ﷺ testified that these are the best days of this world. Ibn Abbas narrated: ‘There are no days in which righteous deeds are more beloved to Allah than these ten days’. The companions asked, ‘Not even jihad, ya Rasulullah?’ He ﷺ replied: ‘Not even jihad, except for a man who goes out risking his life and wealth and returns with nothing.'” (Bukhari)

‘Whoever cannot perform Hajj should magnify these ten days and fill them with good deeds at home, for they are more beloved to Allah than even the days of Ramadan.’ (Ibn Rajab)

Among the deeds we should prioritise are:

  1. Fasting: It is Sunnah to fast the ninth day of Dhul Hijjah. Fasting is one of the best of deeds, and these are the best of days.
  2. Raise your voice with dhikr: The Prophet ﷺ said: ‘There are no days greater in the sight of Allah than these ten days, so increase in them the Tahleel, the Takbeer, and the Tahmeed.” (Ahmad)

    Ibn ‘Umar and Abu Hurayrah would go out to the marketplace during these ten days reciting Takbir aloud, and the people would follow their practice.

  3. Give Sadaqah: The Prophet ﷺ said: ‘Charity extinguishes sinful deeds just as water extinguishes fire.’ (Ibn Majah) And if charity extinguishes sins, then these are the days to pour the most water because sins in sacred seasons carry heavier weight, and they deprive the heart of the very forgiveness it came here to receive.
The Day of Arafah

The day the entire season builds toward is the Day of Arafah. It was the day Allah bestowed upon this Ummah its greatest gift: He perfected the religion of Islam and completed His favour upon us.

When the verse ‘This day I have perfected your religion for you” (Surah Ma’idah, verse 3) was revealed, a Jewish man said to Umar ibn al-Khattab: ‘If this verse had been revealed to us, we would have taken that day as a festival.’ Umar responded, ‘We know exactly which day it was revealed, and we honour it every year. It was Arafah and for those standing before Allah on that plain, it already carries the joy of Eid.’

The Prophet ﷺ said: There is no day in which Allah sets free more slaves from the Hellfire than the Day of Arafah (Muslim). The Prophet ﷺ told us the best supplication is the supplication of Arafah. And the best thing ever said on that day by him ﷺ and all the Prophets before him (Tirmidhi):

ا إِلَهَ إِلَّا اللهُ ، وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ، وهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

Abdullah ibn al-Mubarak came to Sufyan al-Thawri on the eve of Arafah and found him weeping on his knees. He asked: ‘Who is in the worst condition among this gathering?’ Sufyan replied ‘The one who thinks Allah will not forgive him’. That is the only barrier. Allah already knows your sins. He already promised forgiveness. ‘O My servants who have transgressed against their own souls, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Truly, He is the All-Forgiving, the Most Merciful.’

The Day That Makes the Year

The year is almost over. The days you were given, the ones spent well and the ones that slipped through your fingers and the ones you would rather forget are drawing close. And in His mercy, Allah did not end your year in silence. He ended it with Arafah. With a day on which He draws near, boasts of His servants to the angels, and forgives before they finish asking. You may have entered this year with intentions that never became actions, with sins that became habits, with a heart that drifted further than you meant it to. Bring all of it to this day. The repentance, the gratitude, the grief over what was lost, and the hope of what can still be written. Arafah is not a reward for those who had a good year rather It is a mercy for everyone. Do not let it pass while you are distracted. Stand before Allah wherever you are, with your hands raised and your heart honest. He is already listening. He was always listening. And today, of all the days of the year, He is closest.

Related:

Hajj Reflections: In Arafah with Allah

Yaser Birjas | The Days of Hajj Series | The 9th of Dhul Hijjah

The post Arafah: The Door That Opens Once a Year appeared first on MuslimMatters.org.

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