Reading Time

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

Learning Objectives

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

Class Summary

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

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

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

2. Sunrise to Mid-Morning (Dhuha Time)

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

3. Mid-Morning to Noon

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

4. Noon to Early Afternoon (Dhuhr)

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

5. Early Afternoon to Late Afternoon (Asr)

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

6. Late Afternoon to Sunset

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

7. Sunset to Evening (Maghrib)

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

Reflection and Self-Accountability

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

Transitioning into Night Worship

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

Lessons for Consistency and Growth

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

Conclusion: Time as a Precious Gift

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

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

Full Transcript

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

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

Awareness of Current Events

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

The Plight of Gaza

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

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

The Tragic Death of Imam Hassan Sharif

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

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

Introduction to Virtuous Times for Worship

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

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

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

The Fourth Virtuous Time: Zawal to Dhuhr

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

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

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

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

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

The Fifth Virtuous Time: Between Dhuhr and Asr

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

The Sixth Virtuous Time: Between Asr and Sunset

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

The Seventh Virtuous Time: Sunset to Maghrib

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

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

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

Reflection and Self-Accountability

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

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

Introduction to Nighttime Worship

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

Looking Ahead to the Next Volume

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

Continuity in Good Deeds

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

Closing Reflection

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

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

Q&A Virtuous Times for Worship

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

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

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

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

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

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

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

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

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

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

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

Innalillahi wa inna ilayhi raji’oun.

 – by Ibrahim Moiz

 

Related:

– Belgian Muslim Historian Yahya Michot Passes Away

– Renowned Scholar Abu-Ishaq Hegazy Passes Away

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

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

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

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

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

Innalillahi wa inna ilayhi raji’oun.

 – by Ibrahim Moiz

 

Related:

– Renowned Scholar Abu-Ishaq Hegazy Passes Away

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

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

Reading Time

• Summary Transcript: ~7 minutes
• Full Transcript: ~36 minutes

Learning Objectives

• Understand the significance of starting the day with the Sunnah of Fajr and its role in spiritual growth.
• Learn the appropriate duas for entering and exiting the masjid and their spiritual benefits.
• Explore the rewards of staying in dhikr after Fajr until sunrise and performing two rak’ahs of prayer.
• Recognize the importance of diversifying acts of dhikr, including dua, Qur’an recitation, praise, and reflection.
• Comprehend the virtues and timing of the Duha prayer as a valuable mid-morning act of worship.
• Identify the steps to erase sins through good deeds and the role of consistent repentance in spiritual refinement.
• Discover the types of good deeds, such as salah, fasting, and dhikr, that help purify the soul and bring one closer to Allah.
• Learn how to transform daily responsibilities into acts of worship through sincerity, honesty, and compassion.
• Understand the purpose and benefits of a midday nap (qaylula) in supporting physical and spiritual productivity.
• Appreciate the balance between worldly duties and spiritual practices as a framework for a fulfilling and meaningful life.
• Reinforce trust in Allah’s mercy and forgiveness, emphasizing the value of sincere repentance.
• Develop a practical, structured approach to daily worship and reflection, inspired by prophetic teachings.

Class Summary

In our fast-paced world, maintaining a meaningful spiritual practice can be challenging. Yet, the teachings of Islam provide us with a clear roadmap to balance worship, repentance, and daily responsibilities. Below, we explore timeless guidance inspired by the Prophet Muhammad, peace be upon him, and classical scholars on organizing your day for spiritual growth and connection with Allah.

Begin Your Day with Purpose: Fajr and Early Morning Practices

The day starts with the Sunnah of Fajr. The Prophet, peace be upon him, taught that praying the Sunnah of Fajr at home before heading to the masjid is a highly rewarding act. Following this, one should engage in dhikr (remembrance of Allah) while walking to the masjid and make duas asking for Allah’s mercy and blessings.

Upon entering the masjid, say, “O Allah, open for me the doors of Your mercy,” and as you leave, ask Allah for His bounty. These simple acts align your heart with the purpose of the day ahead. Additionally, after the Fajr Salah, remaining in dhikr until sunrise and praying two rak’ahs can bring rewards equivalent to Hajj and Umrah.

The Power of Reflection and Dhikr

Morning dhikr is a cornerstone of spiritual focus. Spend this time alternating between supplication, Qur’an recitation, and reflecting on Allah’s blessings. Diversifying your worship helps maintain engagement and keeps the heart attentive. Allocating even a few moments for gratitude and contemplation can set a positive tone for the day.

Embrace the Virtue of Duha Prayer

The time between sunrise and midday is an opportunity for further spiritual enrichment. The Duha prayer, often referred to as the “forenoon prayer,” carries immense rewards. It serves as a substitute for charity on behalf of every joint in the body and symbolizes taking a pause from worldly distractions to remember Allah.

The Gift of Repentance: Erase Your Sins with Good Deeds

No one is perfect, and Islam acknowledges our human frailty. The Prophet, peace be upon him, taught that when we commit a sin, we should follow it with a good deed, which erases the sin. This can be as simple as praying, fasting, engaging in dhikr, or even shedding tears out of fear of Allah. Repentance is not just about seeking forgiveness; it is a continuous return to Allah, a sign of sincere faith.

Practical Tips for Balancing Worship and Work

Daily responsibilities are also acts of worship when approached with sincerity. Whether working, learning, or caring for others, performing these duties with honesty, trust, and kindness transforms them into acts of ibadah (worship). Adding a midday nap (qaylula) can help recharge energy for nighttime prayers, but balance is key—moderation in sleep and work leads to productivity in worship.

Conclusion: A Roadmap for Spiritual Connection

By structuring your day around acts of worship, reflection, and good deeds, you create a routine that brings you closer to Allah. The Prophet’s example reminds us to remain steadfast in prayer, consistent in repentance, and mindful of Allah’s blessings in every moment. This balance between spiritual and worldly commitments ensures a meaningful and fulfilling life.

Incorporate these practices into your daily routine to nurture a deeper spiritual connection, stay grounded in gratitude, and continuously draw closer to Allah. May He guide us all on the path of righteousness. Ameen.

Full Transcript

In the English translation, at least the first part of it is the inner secret of worship. Insha’Allah, we have been discussing the last portion of this segment, which is the adhkar—making dhikr and making dua. Last week, if you remember, we went through the different segments of the day, which Imam al-Ghazali, rahimahullah, divided into multiple segments, about seven of them.

Early Morning Worship and the Sunnah of Fajr

We covered the first one, which is the early time of the day, before even Fajr Salah. We discussed what dua and what adhkar need to be mentioned. Now, we will continue, insha’Allah, with that portion, bi’idhnillahi azza wa jal, starting from what he said to remind ourselves about what was covered—these supplications and words of remembrance.

Bismillah, let’s proceed. Bismillah wa salatu wa salamu ala Rasulullah, salallahu alayhi wa sallam. The author, Imam Ibn Qudama, rahimahullah, says: Before he sets out for the morning prayer, Salatul Fajr, he should pray the Sunnah prayer at home. After that, he heads towards the masjid and says this dua:

Alhamdulillahi rabbil alameen wa salallahu wa sallam wa baraka nabiyyina Muhammadin wa baraka. Imam Ibn Qudama, rahimahullah ta’ala, says that before setting out for the morning Salah, Salatul Fajr, one should pray the Sunnah prayer at home. Where is this derived from? It is taken from the Prophet, salallahu alayhi wa sallam, who would typically perform tahajjud. When he was done with tahajjud, salallahu alayhi wa sallam, he would wait until he heard the adhan. When Bilal, radiallahu anhu, would call the adhan, the Messenger of Allah would pray two light rak’ahs—rak’atani khafifatan—because he had spent the night praying tahajjud.

Resting Before the Iqamah

When it came to the Sunnah of Fajr, he made them light. He would then go to the masjid, rest on his right side, and wait until Bilal came to call him for the iqamah. That resting position, after the Sunnah of Fajr and before the iqamah, is noted by Imam Ibn Hazm, rahimahullah ta’ala, as being mandatory, though others differ on this.

The Prophet, salallahu alayhi wa sallam, had Bilal call him, and he would go out to pray Fajr directly. It was also reported that there should be no prayer between the Sunnah of Fajr and Fajr Salah unless one arrives at the masjid and prays Tahiyyat al-Masjid. If someone decides to pray extra rak’ahs at this time, it is not recommended.

The Virtue of Sunnah and Fajr Salah

The Prophet, salallahu alayhi wa sallam, said that the two rak’ahs of Fajr are better than this world and all it contains. Moreover, when the Prophet, salallahu alayhi wa sallam, traveled, he would not pray Sunnah except for the Sunnah of Fajr and Witr. Besides that, he would forgo other prayers until returning home.

The Supplications for Walking to and Entering the Masjid

So, after praying Sunnah at home, one should head to the masjid. On the way, one can say the following dua: “O Allah, I ask You for the blessings of this walk and that You do not allow me to walk in arrogance, hypocrisy, or vanity. I seek Your pleasure and refuge from Hell.”

However, scholars note that this hadith is considered weak due to certain statements. For example, the phrase “I ask You by those who ask You” has been critiqued as lacking proper adab with Allah. No one imposes upon Allah any obligation. Rather, He, subhanahu wa ta’ala, places obligations upon Himself out of His mercy. Despite the weak chain of narration, the general meaning of the dua is beautiful and worth reflecting upon.

When entering the masjid, one should follow the Prophet’s guidance: “When any of you enters the masjid, he should send blessings upon the Prophet, salallahu alayhi wa sallam, and say, ‘O Allah, open for me the doors of Your mercy.'” And when exiting the masjid, one should say, “O Allah, I ask You for Your bounty.” These duas are appropriate for the moments they are recited. Upon entering, one seeks Allah’s mercy, and upon leaving, one asks for provision and blessing in their daily affairs.

Securing a Place in the First Row and Performing Adhkar

After entering the masjid, strive to secure a place in the first row and recite dhikr and supplications while waiting for the congregation. This assumes one arrives early, as recommended, to gain the khayr available between the adhan and the iqamah. Additionally, after Fajr Salah, it is encouraged to remain in the masjid in dhikr until sunrise. Anas, radiallahu anhu, narrates that the Prophet, salallahu alayhi wa sallam, said: “Whoever prays Fajr in congregation, then sits in remembrance of Allah until the sun rises and prays two rak’ahs, will have a reward like that of Hajj and Umrah.”

The condition for this reward is praying Fajr in congregation. However, for women praying at home, it is hoped that Allah will grant them a similar reward if they remain in their prayer area and engage in dhikr. The essence of this practice is consistency and presence of heart. Remaining in one’s place fosters focus and a deeper connection to the act of worship.

The Four Types of Dhikr After Salah

The Prophet, salallahu alayhi wa sallam, emphasized that dhikr can take many forms: dua, recitation of Qur’an, reflection, and praising Allah. It is essential to diversify acts of worship to maintain engagement. If one has an hour until sunrise, divide the time between morning adhkar, Qur’an recitation, dua, and reflection. Organizing one’s time ensures a balance between spiritual and practical responsibilities.

The Time Between Sunrise and Mid-Morning (Duha)

The duties of the day continue with the time between sunrise and midday. During this time, one should strive to combine both spiritual and practical responsibilities. First, engage in making a living if required. Whether you are a merchant, laborer, or professional, ensure that your work is marked by honesty, trust, and care. Work with sincerity and compassion, remembering that your profession is also a form of ibadah when done with the right intention and conduct.

The Importance of Consistent Repentance

Now, turning to the importance of consistent repentance (tawbah): The hadith of the Prophet, salallahu alayhi wa sallam, teaches us to follow a bad deed with a good one, as this will erase it. This is emphasized in the verse, “Establish Salah at each end of the day and in the first part of the night. Good deeds erase bad deeds.”

This hadith teaches us that righteousness is not defined by being free from sin but by returning to Allah with sincerity after committing a mistake. Continuous repentance is a sign of faith. The Prophet, salallahu alayhi wa sallam, assured that Allah forgives those who genuinely seek His forgiveness, even if they repeatedly fall into the same sin. This is demonstrated in another hadith where Allah says about a person who sins and seeks forgiveness repeatedly, “My servant knows he has a Lord who forgives sins and punishes for them. I have forgiven him.”

Acts of Worship That Remove Sins

For example, a companion who struggled with alcohol repeatedly faced punishment for public drunkenness. When another companion cursed him for his repeated offenses, the Prophet intervened, saying, “Do not curse him, for he loves Allah and His Messenger.” This demonstrates that while we may struggle with certain sins, our love for Allah and sincerity in repentance keep us within His mercy.

Additionally, consider that good deeds themselves can erase sins. Acts like Salah, dhikr, fasting, and crying out of fear of Allah are all means to purify oneself. The Prophet, salallahu alayhi wa sallam, described that praying between the prescribed Salahs erases the sins committed in between. Fasting out of faith and seeking Allah’s reward also cleanses sins. Hajj, performed sincerely, removes all prior sins. Similarly, dhikr such as saying “Subhanallah wa bihamdihi” a hundred times a day can erase sins as numerous as the foam on the sea.

Concluding Reflections on Worship

In conclusion, the teachings of the Prophet, salallahu alayhi wa sallam, and the practices of the righteous predecessors provide a structured way to balance worship, repentance, and daily responsibilities. Organizing one’s day around acts of ibadah, combined with a focus on sincerity and consistent repentance, ensures spiritual growth and proximity to Allah. As we navigate our daily lives, we should strive to remain conscious of Allah, seek forgiveness for our shortcomings, and engage in good deeds that bring us closer to Him.

May Allah subhanahu wa ta’ala make us among those who listen to the speech and follow the best of it. Ameen.

Q&A

1. What is the first act of worship recommended at the start of the day?
   • The Sunnah of Fajr, prayed at home before heading to the masjid.
2. What dua should be recited when entering the masjid?
   • “O Allah, open for me the doors of Your mercy.”
3. What dua should be recited when exiting the masjid?
   • “O Allah, I ask You for Your bounty.”
4. What reward is associated with staying in the masjid after Fajr until sunrise and praying two rak’ahs?
   • A reward equivalent to Hajj and Umrah.

5. Name the four types of dhikr that can be practiced in the morning.
   • Dua (supplication), Qur’an recitation, praising Allah, and reflection (tafakkur).
6. Why is diversifying acts of worship important?
   • It keeps engagement high and ensures attentiveness in worship.

7. What is the significance of the Duha prayer?
   • It acts as charity for every joint in the body and is highly virtuous.
8. When is the best time to perform the Duha prayer?
   • Mid-morning, during the busiest part of the day.

9. What should one do immediately after committing a sin?
   • Follow it with a good deed to erase it.
10. What are some examples of good deeds that erase sins?
    • Salah, fasting, dhikr, repentance, and crying out of fear of Allah.
11. What did the Prophet, peace be upon him, say about those who repeatedly seek forgiveness?
    • Allah forgives those who genuinely repent, even if they fall into the same sin multiple times.

12. How can daily responsibilities be transformed into acts of worship?
    • By performing them with sincerity, honesty, trust, and kindness.
13. What is the purpose of taking a midday nap (qaylula)?
    • To recharge energy and make nighttime prayers easier.

14. How does the Prophet’s guidance help structure daily life?
    • It provides a balance between spiritual duties and worldly responsibilities, ensuring spiritual growth.
15. What should one always remember about Allah’s mercy?
    • It is far greater than our sins, and sincere repentance is always accepted.

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Her smile was visible even behind her niqab as she weighed my bags at the check-in counter, the souvenirs from Makkah making them slightly heavier than allowed. “Han’adeeha,” she said, meaning “I’ll make an exception for you,” her young voice warm and friendly, eyes crinkling above the black fabric that concealed the rest of her face.

This small mercy from someone who perhaps understood the significance of the journey I had just completed felt like a final blessing, an umrah that, in an attempt to cleanse my soul, had now, apparently, earned me a reprieve from excess baggage fees. Allah’s Blessing, I reflected, manifests in unexpected ways, sometimes through the kindness of strangers.

As she processed my check-in, I noticed her discreetly reach for her personal phone below the counter after tagging my bags. With practiced subtlety, a movement likely invisible to less observant travelers, she angled her device toward my passport, then toward her screen, capturing images without comment or explanation. I caught a glimpse of her sliding the phone lower, likely taking my photo as well. Nothing in her demeanor acknowledged this surveillance; it was simply part of an invisible protocol, an unspoken routine.

I’ve come to recognize these moments. Many travelers remain unaware that airline staff often use unofficial WhatsApp groups on personal devices for rapid intelligence sharing, creating shadow systems of surveillance that operate alongside official channels. These digital breadcrumbs follow you from checkpoint to checkpoint, discussed in messaging groups beyond any oversight.

Then, as if confirming my suspicions about what was happening beneath the surface of our interaction, the boarding pass slid from the printer with four innocuous letters that made everything clear: SSSS.

Secondary Security Screening Selection.

She hadn’t flagged me herself; these systems operate beyond individual control, algorithmic machinery grinding beneath the surface of human interaction. Her kindness regarding my luggage was genuine; the system’s suspicion equally so. I deliberately ignored the SSSS designation, maintaining the same cheerful appreciation for her help with my overweight luggage. I smiled, thanked her again, and walked away with my heart already accelerating, though a calm voice inside reminded me: the One who had protected me through my journey to the holy lands would surely protect me through whatever indignities awaited. Still, the duality of this moment crystallized a fundamental contradiction in our security apparatus: the human face of bureaucratized suspicion, the velvet glove on an iron fist.

The Algorithmic Architecture of Discrimination

To truly understand the SSSS designation is to comprehend not merely a security protocol, but an intricate system of social control disguised as protection. This is not hyperbole; it is structural analysis. The enhanced screening selection process operates through multiple vectors of surveillance:

PC: Timeo Buehrer (unsplash)

Government watchlists constructed through often questionable intelligence merge with travel patterns deemed suspicious (one-way tickets, cash purchases) without contextual understanding. National origin and travel history become proxies for threat assessment, while algorithmic flags built on biased training data reproduce and amplify existing prejudices. This system represents not random selection but targeted surveillance masquerading as objective security. Its genius—and its danger—lies in its opacity. There exists no meaningful oversight, no pre-travel appeals process (Pre-TSA and Global Entry may not always work), and no transparency regarding selection criteria. The burden of proof is inverted: you must prove your innocence rather than the system proving your guilt.

When administrations change, particularly when one with explicit nationalist or racially biased tendencies takes power, these systems become weaponized with frightening efficiency. Historical data bears this out: during the Trump administration, CBP detentions of travelers from majority-Muslim countries increased dramatically following the implementation of Executive Order 13769, commonly called the “Muslim Ban,” which barred entry for nationals of seven Muslim-majority countries and suspended refugee admissions. This order, which sparked national protests and legal challenges over religious and national origin discrimination, was later superseded by Executive Order 13780, which maintained many of the same discriminatory provisions while adding more waiver guidelines.

The institutionalization of bias continued with Executive Order 13815, which restarted the refugee program with new, stricter “extreme vetting” procedures. While the Biden administration formally revoked these policies on January 20, 2021 (Proclamation Ending the Muslim Ban, 2021), the underlying infrastructure remained largely intact.

This represents a critical insight: the infrastructure of surveillance doesn’t require rebuilding; it merely needs recalibration. The architecture remains, only the targeting parameters shift. This explains the rapid implementation of discriminatory practices following administration changes; the foundation was already laid, waiting only for new operators to turn theoretical racism into practiced policy.

The Empirical Failure of Profiling as Security

The evidence is not merely suggestive but conclusive: profiling based on race, religion, or national origin fails as security methodology. This statement is not ideological but empirical. Behavior detection programs typically show “limited basis in science” and cannot be proven effective. The Government Accountability Office (GAO), which has been the government’s official watchdog since 1921 (yes, long before DOGE and today’s tech billionaires discovered government waste), has repeatedly criticized the TSA’s behavior detection program (SPOT) for lacking scientific validation. A 2013 GAO report recommended limiting funding until TSA could prove the program works, and a 2017 follow-up testimony noted that while TSA had revised and reduced funding for SPOT, it still lacked scientific evidence for its effectiveness.

TSA’s behavior detection techniques are no better than random chance, with less than 0.01% of flagged travelers posing actual security threats. The “hit rate” for finding genuine threats through racial or religious profiling is statistically negligible, while resources concentrated on demographic profiling create dangerous blind spots in security systems.

The security apparatus has constructed what experts term a “classification error” at a massive scale: false positives (innocent people flagged) overwhelm the system while potential false negatives (actual threats missed) slip through precisely because attention is misdirected toward demographic categories rather than evidence-based risk factors. What these systems actually produce is not security but security theater; performative rituals that create the illusion of safety while potentially undermining actual safety. This theater serves political rather than security objectives, a distinction critical to understanding why ineffective practices persist despite evidence of their failure.

The operational inefficiencies of these security procedures are further exacerbated by mismanagement within agencies like Customs and Border Protection (CBP). A 2022 DHS Office of Inspector General audit found significant evidence of poor operational controls and mismanagement within CBP. Additionally, the technologies supposedly supporting these security efforts often fail to function properly. Reports from 2024 found that nearly one-third of surveillance cameras on the U.S.-Mexico border were not working, highlighting the gap between the perception and reality of border security.

Does any of this actually help with security? The clear answer is no; it’s not reasonable, and it doesn’t truly help with security. Targeting people based on race, religion, or ethnicity creates a false sense of security while distracting from real threats. It wastes resources on innocent people while allowing actual risks to go unnoticed because they don’t “fit the profile.”

Data consistently shows that racial profiling leads to more false positives without improving the success rate of detecting genuine security threats. Beyond its ineffectiveness, it damages trust and cooperation with communities that could otherwise be allies in crime prevention efforts. People become less likely to report concerns or cooperate when they feel unfairly targeted.

The Multidimensional Trauma of Targeted Communities

For those bearing the weight of these policies, the impact transcends mere inconvenience, constituting a form of state-sanctioned traumatization that operates across multiple dimensions. The uncertainty principle becomes weaponized; never knowing if you’ll be detained, for how long, or why, creating a persistent state of anticipatory anxiety. This manifests as clinically significant symptoms: hypervigilance, sleep disturbances, concentration difficulties, and intrusive thoughts. Many develop what psychologists identify as “secondary traumatic adaptation”,  modifying behavior, dress, speech patterns, and even names to avoid triggering the system. It creates a profound spiritual contradiction that weighs on the soul.

My faith teaches tawakkul, complete reliance on Allah’s Protection and wisdom, yet the system forces me into a state of perpetual hypervigilance. I find myself caught between two realities. In one, I surrender to divine protection with absolute trust. In the other, I must constantly scan for threats, monitor my speech, curate my appearance, and anticipate others’ suspicions. This duality fragments the spiritual cohesion that the pilgrimage had just restored. It requires me to simultaneously inhabit contradictory states of being: trusting in God’s plan while strategizing against man’s prejudice.

The public humiliation functions as a disciplinary mechanism, reinforcing outsider status. Being singled out for scrutiny communicates a powerful subtext: “You do not belong here. Your presence is provisional.” Travelers describe the emotional impact in devastating terms: humiliation and shame from being searched, interrogated, or treated like criminals in front of others strips away dignity. Anger and resentment simmer, not just toward the officers, but toward the country or system they believed in. Many stop talking about these experiences out of embarrassment or fear, which leads to emotional suppression and disconnection from community support.

The body bears witness to this trauma as well. Long detentions, jet lag, missed flights, and sometimes lack of restrooms, all take a physical toll. Those with chronic conditions may be denied access to medication or medical support during lengthy questioning periods. The physical discomfort or violation of patdowns, bag searches, and digital strip-searches (phone and laptop scrutiny) can feel invasive, violating both bodily and digital autonomy. Stress hormones flood the system during these encounters, cortisol and adrenaline spiking with each additional security layer. Over time, this stress response becomes chronic, contributing to documented health disparities.

The material consequences cascade beyond the immediate encounter. Detentions and missed flights affect job opportunities, school admissions, and professional reputations. Some are denied visas or re-entry unjustly. Families watching their loved ones being mistreated suffer too, with children sometimes growing up fearing travel or resenting their parents’ countries of origin. Legal fees, rescheduled flights, or dealing with lost work days can lead to real financial strain. Most profound is the existential impact; what philosopher Frantz Fanon identified as the “ontological insecurity” of being perpetually suspect. The question becomes not merely “Will I be detained?” but “Am I ever truly a citizen? Will any amount of compliance ever be sufficient?”

The Coerced Complicity of Community Members

The most sophisticated aspect of this system is how it transforms potential resistance into reluctant participation. The young woman in niqab who printed my boarding pass embodies this contradiction, simultaneously part of a targeted community yet participating, however unwillingly, in the machinery targeting her own. This represents not personal failure but structural coercion operating through multiple mechanisms.

This dynamic raises a painful question: why would Muslim employees, themselves part of a targeted demographic, participate in the security apparatus targeting their own community? The answer lies not in individual moral failure but in structural coercion. At the individual level, employees face job pressure and fear of retaliation if they fail to comply with security protocols. Many feel trapped: “If I don’t report this person, I might be next.” Over time, even Muslim employees can internalize the biased security narrative they’ve been trained in, unconsciously beginning to see their own community through the lens of suspicion.

“The most insidious aspect of structural oppression: fracturing solidarity within targeted communities by forcing members to participate in systems that harm their own.” [PC: Charles de Luvio (unsplash)]

The mindset becomes particularly complex for employees from Arab or Muslim backgrounds working in airlines like Qatar Airways or Turkish Airlines. These companies, despite being based in Muslim-majority countries, frequently flag passengers who share their employees’ faith and cultural background. The question becomes even more pointed: why would airlines from Muslim and Arab-majority countries flag their own people?

The answer reveals multiple layers of power dynamics. Airlines from Muslim-majority countries flag their own people not out of loyalty to them, but out of political pressure, business interests, and fear of being targeted themselves. To comply with U.S. and Western security demands, airlines like Qatar Airways, Emirates, and Turkish Airlines must follow U.S. rules, even outside U.S. soil, sharing passenger data, implementing “enhanced screening” protocols, and sometimes adopting U.S.-style watchlists. They face a stark choice: protect passengers’ dignity or protect profits and partnerships. Business almost always wins.

Some governments in the region (especially those with authoritarian or Western-aligned leadership) want to appear cooperative with the West, even at their citizens’ expense, fearing being labeled as “harboring extremism” or losing favor in international intelligence-sharing networks. Major airlines, often state-owned or state-backed, view international approval as strategic currency affecting not just tourism but foreign investment, diplomatic relations, and trade deals. Flagging a few “suspect” passengers becomes a sacrifice to maintain broader global access.

Perhaps most revealing is that just because a passenger is Arab or Muslim doesn’t mean the system sees them as worthy of protection. Class, citizenship, and politics often matter more: a Qatari citizen may be treated better than a Syrian or Palestinian refugee; a Turkish diplomat’s child may fly through security while a Turkish activist is flagged. It’s not about shared faith or identity; it’s about power, image, and alliances.

At the personal level, some employees feel they must overcompensate to prove they’re not biased or are “loyal” to the institution, going harder on their own community to avoid suspicion themselves. Power dynamics and ego sometimes play a role, where individuals with limited power use their authority to feel important, especially if they’ve felt marginalized. Not all frontline workers realize that the system they’re upholding is flawed or discriminatory. They see themselves as doing their job, following instructions, and checking boxes, without understanding the impact.

This represents the most insidious aspect of structural oppression: fracturing solidarity within targeted communities by forcing members to participate in systems that harm their own. The young woman in niqab who processed my check-in was not my opponent, but my fellow captive in a system designed to divide us.

The Strategic Political Utility of Discriminatory Security

If empirical evidence consistently demonstrates that these practices fail to enhance security, why do administrations, particularly those with explicit bias, embrace them? The answer reveals the actual function of these systems: not protection but political utility. This utility operates through distinct mechanisms that serve specific political objectives beyond the stated purpose of security.

Security theater provides tangible evidence that the administration is “protecting” supporters from exaggerated threats, creating what political scientists call “performative governance”, policies designed not for effectiveness but for visibility and emotional resonance with core supporters. Economic anxiety, healthcare concerns, and social instability get redirected toward visible “others,” employing what rhetoricians identify as “transfer” technique, attaching negative emotions from complex systemic problems to simplified human targets. Creating an atmosphere where certain communities feel perpetually observed modifies behavior beyond direct encounters with authority. This produces what philosopher Michel Foucault termed the “panopticon effect”: self-regulation due to the possibility of surveillance, even when no actual surveillance is occurring.

Administrations empower such policies not because they are effective, but because they serve political, ideological, or strategic purposes. Harsh immigration or security stances often play well with certain voter groups driven by fear, nationalism, or misinformation, a way to show they’re being “tough” and “protecting the homeland,” even when the policies are misguided. Blaming immigrants or minority groups for economic issues, crime, or cultural shifts diverts attention from policy failures or deeper systemic problems by giving people a target. A stricter security apparatus creates an atmosphere of fear and obedience, sending a message, especially to marginalized communities, that dissent or deviation from the norm will be punished. This becomes a tool of authoritarianism.

Some administrations have staff or advisors with strong nativist, anti-immigrant, or even white supremacist views. They see immigration and diversity as threats to their idea of national identity and use policy to shape the country in their image. Once these policies are in place, they can be hard to undo. Empowering DHS, CBP, and TSA with unchecked authority weakens civil liberties, which can be used later to suppress a broader range of dissent or opposition.

Historical data reveals the pattern clearly. During the Obama administration, DHS focused resources on specific threat profiles rather than broad demographic categories, resulting in a reduction in secondary screenings while maintaining security protocols. The Trump administration reversed this approach with a 2017 executive order explicitly targeting seven Muslim-majority countries and internal CBP memos expanding “discretionary screening” protocols. The Biden administration partially rolled back these policies with Executive Order 140121, which called for the review and removal of barriers in the legal immigration process, but maintained much of the infrastructure. The administration also emphasized more humanitarian approaches through Executive Order 140102, which directed DHS and the State Department to examine the root causes of migration from Central America and improve asylum access.

Now, with security policies shifting again under new leadership, we see the pendulum swinging back toward demographic profiling. An executive order issued on January 20, 2025, required intensified security vetting of any foreigners seeking admission to the U.S. in order to detect national security threats. This order led to considerations of expanding travel bans to dozens of countries with “deficient vetting and screening information.” Although these orders did not explicitly instruct other countries to tighten their security measures, the implication was clear: to maintain their citizens’ access to the U.S., these nations needed to comply with enhanced security and information-sharing requirements. The resulting increase in SSSS designations for travelers from specific regions in just the first quarter of 2025 demonstrates how quickly these policy shifts translate to real-world impacts on targeted communities.

Perhaps most concerning is how temporary political movements embed their worldview into permanent structures through policy changes, personnel appointments, and procedural modifications that outlast administrations. This transforms fleeting political power into enduring institutional bias. The suffering of targeted communities becomes not an unfortunate byproduct but a central feature of the system, demonstrating the administration’s commitment to exclusionary governance. This suffering is the point; visible evidence that the machinery of the state has been turned against those defined as outsiders.

Control Through Fear and the Politics of Division

The political utility of discriminatory security extends beyond mere performance for supporters. It serves as a sophisticated mechanism of social control. By creating an atmosphere of fear and suspicion, it discourages dissent and political participation from targeted communities. Those constantly worried about their status or safety are less likely to engage in civic activities, organize politically, or challenge existing power structures. This suppression of political engagement serves to maintain existing hierarchies and prevent challenges to authority.

Discriminatory security also functions as a wedge issue, deliberately dividing the population along racial, religious, and ideological lines. By framing certain communities as inherently suspicious, it creates an artificial binary: those who belong and those who don’t. This division makes coalition-building between different demographic groups more difficult, preventing unified opposition to policies that might otherwise face broader resistance. The polarization serves political interests by ensuring that base supporters remain loyal through fear while potential opposition remains fragmented.

The Human Enforcers: TSA and CBP Officers as Players in the System

At the frontlines of this security apparatus stand the individual officers: the human faces of an inhuman system. Their participation in this “game” of security theater is neither uniform nor simple. To understand why CBP and TSA officers participate in practices that harm innocent travelers requires examining the spectrum of mindsets that exist within these agencies.

Some officers genuinely believe in the mission. They’ve internalized the post-9/11 security narrative so completely that they see their role as the crucial barrier between America and potential threats. Their training has convinced them that certain demographic profiles legitimately correlate with risk, and they view their scrutiny not as discrimination but as necessary vigilance. They take pride in their thoroughness and view travelers’ discomfort as an acceptable price for national security. “Better safe than sorry” becomes the mantra that justifies any level of intrusion.

Others participate with clear awareness of the system’s flaws but feel powerless to change it. These officers often experience significant cognitive dissonance, recognizing the ineffectiveness and injustice of profiling while following protocols that require it. They are officers who whisper apologies while conducting searches, who roll their eyes at having to confiscate innocuous items, who try to make the process less humiliating through small kindnesses. Officers who know that this isn’t what they signed up for, but they need this job. Many in this category develop coping mechanisms; focusing on procedural correctness rather than outcomes, mentally separating their personal values from their professional actions.

“For policymakers with explicit bias, the calculations are coldly political, they view certain communities as acceptable collateral damage in service to larger political goals.” [PC: Claudio Schwarz (unsplash)]

A third category includes those who find personal satisfaction in exercising authority over others. For these officers, the security checkpoint becomes a realm where they wield near-absolute power, if only temporarily. Psychological studies have repeatedly demonstrated how quickly humans can become corrupted by authority, particularly when that authority is exercised over “othered” groups. These officers may linger over searches, ask unnecessarily intrusive questions, or deliberately delay travelers they find “suspicious” or simply annoying. Their behavior often escalates when they sense resistance or when they believe their authority is being questioned. The lack of meaningful oversight or accountability structures within these agencies enables this abuse of power.

Perhaps most troubling are officers who openly harbor racist or xenophobic views and find in TSA or CBP a legitimate outlet for these prejudices. Internal investigations and whistle-blower accounts have exposed text messages, social media posts, and workplace conversations revealing deeply concerning attitudes within segments of these agencies. Under biased administrations, these officers often feel emboldened, sensing tacit approval from leadership for more aggressive enforcement targeting certain groups. One former CBP agent described a culture where “certain accents or names would trigger extra scrutiny” and where “making jokes about travelers from specific countries was normalized.”

The different perceptions among officers sometimes manifest in how they interact with travelers. There are situations in secondary screening where two officers conducted the same process with markedly different approaches: the first was mechanical and cold, avoiding eye contact, treating the traveler as an object to be processed; the second maintained a professional but human demeanor, explaining each step, acknowledging the inconvenience, preserving dignity within an undignified process.

The system creates perverse incentives that reward certain officer behaviors. Performance metrics often prioritize processing speed and “compliance” rather than actual security effectiveness or respect for travelers’ rights. Officers who flag more travelers or find more prohibited items (however harmless) may receive recognition, while those who focus on treating travelers humanely risk being seen as “soft” or inefficient. The culture within these agencies often discourages questioning protocols or raising ethical concerns, creating an environment where “going along” becomes the path of least resistance.

When administrations change, particularly when one with xenophobic tendencies takes power, subtle shifts occur within these agencies. Memos circulate emphasizing “heightened vigilance” toward certain groups. Training materials are revised to expand “suspicious indicators.” Officers who might have exercised discretion in favor of travelers suddenly find themselves under pressure to demonstrate stricter enforcement. Those with predispositions toward bias feel validated and emboldened, while those with more moderate views face the choice between compliance and career consequences.

The mindsets behind these systems vary dramatically based on one’s position. For policymakers with explicit bias, the calculations are coldly political, they view certain communities as acceptable collateral damage in service to larger political goals. For career security officials, the mindset often involves professional detachment, viewing travelers as risk categories rather than individuals, and procedures as merely protocols rather than experiences with human impact. For officers on the ground, perspectives range from those who embrace discriminatory policies to those who implement them reluctantly, believing they have no choice.

For travelers from targeted communities, perceptions of these systems vary based on personal experience, religious outlook, and resources. Some adopt a fatalistic view: accepting discrimination as inevitable and focusing on survival strategies. Others maintain righteous anger, documenting abuses and challenging the system at every opportunity. Many, like myself, find ourselves navigating between faith in divine protection and practical strategies for minimizing harassment.

What unites all targeted communities is the recognition that these systems operate not from evidence but from prejudice, not from security necessity but from political expediency. This understanding forms the foundation for resistance, for refusing to accept discriminatory treatment as normal or necessary.

The Moral Imperative of Resistance

As I walked away from that check-in counter, boarding pass in hand, I recognized that the young woman in niqab and I were both caught in this machinery, her as reluctant enforcer, me as perpetual suspect. This realization demands not resignation but resistance. The system thrives on normalization, the acceptance that certain communities must endure degradation for collective “security.” This premise must be rejected categorically. The question is not how to make discriminatory security more palatable but how to dismantle it entirely in favor of evidence-based approaches that enhance actual safety without sacrificing fundamental rights.

For those not directly targeted, moral clarity demands action: bearing witness to these realities rather than averting your gaze, using privilege to document and challenge discriminatory practices, and refusing the comfortable fiction that these systems protect rather than harm. For those within targeted communities, the path requires strategic resistance: documenting encounters through formal complaints, building community support systems to mitigate trauma, engaging legal and advocacy organizations to challenge systemic abuses, and preserving dignity through refusing the role of compliant subject.

When my name was called for special screening before boarding, I stood, conscious of the public spectacle being created. The process unfolded with mechanical predictability: the enhanced pat-down, the explosive residue testing. I felt a profound calm, the certainty that Allah’s Protection surrounded me regardless of what this system demanded.

Toward Justice and Human Dignity

The journey home from sacred spaces should not lead through the machinery of suspicion. Yet, for many of us, it does. Perhaps there’s wisdom even in this; a reminder that the peace of sacred spaces exists alongside the struggles of everyday life, that our faith must withstand not just the ease of worship but the trial of worldly systems. In recognizing this reality, and in refusing its legitimacy while maintaining trust in a higher protection, lies the first step toward a security paradigm that protects all by degrading none.

True security comes not from performative screening or algorithmic suspicion but from justice, dignity, and the recognition of our shared humanity. It comes from systems built on evidence rather than fear, on targeting genuine threats rather than entire communities. For those not targeted, the call is clear: Witness this reality. Speak against it. Recognize that a system that violates the dignity of some ultimately diminishes the humanity of all.

Resistance as Survival: The Way Forward

For those of us from targeted communities, navigating these systems is not merely a question of convenience. It is a matter of survival, dignity, and collective liberation. Our path forward demands both intimate, personal resistance and bold, collective action.

“True security comes not from performative screening or algorithmic suspicion but from justice, dignity, and the recognition of our shared humanity.” [PC: Mike Von (unsplash)]

Individually, we must perfect the art of dignity preservation. This means refusing with unwavering resolve to internalize the system’s judgment of our worth. When the SSSS appears on our boarding passes, when our bodies are searched, when our loyalty is questioned, we must recognize these actions for what they are: reflections of a flawed system, not reflections of our value. This internal fortification is not passive acceptance but active resistance. It is a refusal to surrender the sanctuary of our self-perception to the machinery of suspicion.

Yet individual resilience alone cannot dismantle structural oppression. Collective resistance becomes our oxygen, our sustenance. We must meticulously document every discriminatory encounter, building an irrefutable record that transforms isolated incidents into recognizable patterns. We must organize across ethnic, racial, and religious lines, recognizing that though the targets shift, the machinery remains constant. We must engage strategically with legal systems designed neither by nor for us, yet which contain tools we can repurpose for justice. Community healing circles, know-your-rights workshops, rapid response networks; these become our infrastructure of resistance.

The human elements within this system reveal critical pressure points for change. The TSA officer who refuses to make eye contact while conducting a “random” search knows what they’re participating in. The CBP agent who apologizes in a whisper while confiscating your phone recognizes the moral compromise they’ve made. These moments of human recognition, these fleeting acknowledgments of the system’s cruelty, reveal the fractures where resistance can take root.

Most telling are the encounters with officers from our own communities. The Black TSA agent who overcompensates with harshness toward fellow Black travelers, desperate to prove his allegiance to the system. The South Asian officer who slips into subtle solidarity through an extra moment of explanation, a discreet nod of understanding, recognizing the parallel between your experience and her family’s. The Latina agent mechanically following protocol while avoiding eye contact, the weight of her community’s similar scrutiny hanging between you. These interactions expose the system’s most insidious success: forcing the oppressed to participate in their own oppression.

These officers face impossible choices daily: between feeding their families and maintaining moral clarity, between professional advancement and community solidarity, between the safety of conformity and the risk of resistance. Understanding this complexity doesn’t excuse harmful behavior but illuminates the sophisticated machinery that transforms potential allies into reluctant enforcers.

In this recognition lies a profound opportunity. When we see these officers not as natural enemies but as potential collaborators trapped in impossible positions, we expand our vision of resistance. The most powerful challenge to unjust systems often comes from those working within them who choose, in critical moments, to bend rules, look away, warn, or whisper truths they’re not supposed to share.

Our resistance must therefore be as sophisticated as the oppression we face. It must operate simultaneously at the level of personal dignity, community solidarity, institutional challenge, and alliance-building with those inside the system whose humanity remains intact despite enormous pressure to surrender it.

This is not merely a strategy for survival but a reclamation of what these systems seek to destroy: our belief in the possibility of justice, our capacity for solidarity across difference, and our fundamental recognition of each other’s humanity.

The young woman in niqab at the check-in counter and I exist in the same system, both navigating its contradictions. Her kindness and the system’s cruelty coexist not as paradox but as evidence of the fundamental truth: human dignity persists even within structures designed to deny it. And above all, divine protection remains constant—whether manifested through the kindness of a stranger, the strength to maintain dignity under scrutiny, or the clarity to see these systems for what they truly are. This persistence is not merely resistance—it is the foundation upon which more just systems will eventually be built.

 

Related:

– Surveillance, Detentions And Politics of Fear: Managing Kashmir The Palestinian Way

– WATCH: Bloomberg Claims Mass Surveillance Of American Muslims Was “The Right Thing To Do”

1    Executive Order 14012, Restoring Faith in Our Legal Immigration Systems and Strengthening Inclusion for New Americans. (2021, February 2). https://www.federalregister.gov/documents/2021/02/05/2021-02563/restoring-faith-in-our-legal-immigration-systems-and-strengthening-integration-and-inclusion-efforts2    Executive Order 14010, Creating a Comprehensive Regional Framework to Address the Causes of Migration. (2021, February 2). https://www.presidency.ucsb.edu/documents/executive-order-14010-creating-comprehensive-regional-framework-address-the-causes

The post The Theater Of Security: How Kindness And Cruelty Coexist At Our Borders appeared first on MuslimMatters.org.

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

[This is part 1 of a two-part story. Part 2 will be published next week inshaAllah]

Too Poor for Tacos

The Eid-ul-Fitr picnic was jumping. Hamid found a spot at a concrete table and sat. The weather was fantastic for Sacramento – sunny and cool – and the park was packed with Muslims. It was a gorgeous spot with mature trees. There were food trucks – the usual shawarma and burgers, but also mini pancakes and smashed tacos, whatever that was, as well as games and rides. Overall, Hamid had to say the organizers had done a fantastic job, mashaAllah.

Parades of women passed by. Teenage Pakistani girls eating snow cones, Arab moms with babies in strollers, Afghan aunties sitting in a circle beneath a tree, chatting. African-American families in elegant, brightly colored clothes. Men standing in the sun, discussing politics and the government’s economic policies.

Hamid opened his messenger bag and took out his musallah, as well as the banana, blueberries, and chips he’d brought from home. There was no way he could pay the crazy prices these food stalls charged. He was a graduate student and teaching assistant. His salary was dirt. Well, alhamdulillah, he didn’t want to deny any of Allah’s Blessings. But still, he was poor. No other word for it. When you’re poor, you know it.

Litter

Someone had left trash at the table, and he took a moment to collect it, along with some used napkins on the ground, and take it to the trash can. Littering at such events was par for the course. It angered him. But he told himself that some of these folks came from countries with inadequate sanitation systems and had never learned to dispose of trash properly. He remembered, from visits to his native Afghanistan, how urban waste was dumped in the streets. They needed to learn how things were done here.

He ate the banana and started on the chips. There were a thousand conversations happening around him, blending into a sound like bongo drummers banging away randomly. A tall Latino brother wearing a turban carried an armful of cold cans of Dr. Pepper, trying not to drop any. Three teenage Afghan boys walked by, and one used a curse word. Hamid hesitated, considering whether he should jump up and grab the boy’s arm and tell him that was not how a Muslim spoke. But the boys were walking quickly, and were soon gone. No matter. He knew the boy’s father and could speak to him later.

The Vanguard

A recent African-American convert wore a thobe, kufi, and keffiyeh. Hamid knew him, he was a video producer, smart and easy to talk to. It was funny how many of the converts dressed more like “Muslims” than the Muslims. More Arab than the Arabs, more Afghan than the Afghans. In a way, Hamid admired them. He had often thought he should dress more traditionally to such events, but some part of him was embarrassed.

But the converts were all heart, they didn’t care what anyone thought. If they had worried about other people’s opinions, they wouldn’t have become Muslim in the first place. They attended all the masjid classes, and some even traveled to the Muslim world to study the deen. They were the vanguard of Islam in America. The future leaders, the beacons. The converts were the spiritual successors of the sahabah. Not the immigrants, nor the second generation like himself. The converts.

He imagined he would marry a convert one day. Who else? Certainly not one of his own people. Afghan women were so materialistic. They were all about the gold, beautiful dresses, Mercedes SUV,s and McMansion in the suburbs. Sometimes, he felt that his people had lost themselves in the transition to the new world. He remembered from his visits to Afghanistan how deeply kind people had been. Not only his cousins, who treated him like a king, but even ordinary people like the barber, shopkeeper, or taxi driver. All had been courteous and generous.

By comparison, the Afghans here in Sacramento often seemed petty, rule-bound, and overly concerned with each other’s doings.

Hamid had no gold or Mercedes SUV, and maybe never would. He was a botany major and would probably work for a food processor when he completed his studies. Or maybe as an agricultural consultant. Or perhaps for the State of California, if he was lucky. It was a decent profession, but not the kind that made a man rich.

Who wanted such a superficial woman anyway? No, give him a convert sister! Once again, they were all heart. Those sisters didn’t care how much money he had. They wanted a man with deen, iman, and a good heart.

A Connection

Oh, what did it matter? The only woman he’d ever loved had been stolen away by his own twin brother, Ali. His former brother, with whom he had no contact and never would. The snake, the traitor. They might share blood, parentage, and even a genetic code, but Ali was the worst kind of backstabber. They hadn’t spoken in two years, and as far as Hamid was concerned, Ali could get sick and die, and he wouldn’t attend the funeral.

A woman with three kids sat across from him at the picnic table. They had some of the smashed tacos, which did not look appealing. One of the kids, a little boy, eyed Hamid’s baked chips and said, “I want chips.”

Hamid poured out the rest of the chips onto the boy’s plate. The boy beamed and began gobbling them down. The mom muttered a quick thanks, but her tone was flat, and it occurred to Hamid that maybe she didn’t want her kid eating chips for lunch. Embarrassed, he packed up his stuff and went to a corner of the park, where he set down the musallah and prayed Asr.

It was during the salat that he had the sudden feeling that Ali was here. Goosebumps rose on his arms. This happened sometimes. He and Ali were identical twins, and yes, Hamid was aware of all the mysticism and nonsense regarding twins, but in this case, this one particular thing was true: he often knew when Ali was near.

He finished the salat and stood. He was tempted to leave. He absolutely did not want to see Ali, and even less to see Hala, the woman Hamid had loved, and who Ali had stolen and married. He did not hate Hala, but seeing her was a reminder of what he could have had. When it came to his opinions about Afghan women, Hala was the exception to the rule. She was unselfish, generous, and sweet-tempered.

To be honest, he wouldn’t have minded seeing his nephew and niece. But there was no way to engineer that without seeing the parents as well.

Chips of Turquoise

He peered about with a feeling of dread in his stomach, looking for Ali, Hala, and the kids. The park was large and crowded, and he did not see them. Only then, however, did he notice that at the north end of the park, bordering the Sacramento River ravine, a group of men and women were setting up a hot air balloon. It was still in the process of being inflated. Wow! He’d always been fascinated by balloons, zeppelins, and blimps. He’d dreamed of traveling to New Mexico one day for the annual balloon festival. Now, there was one right here in front of him. SubhanAllah! He didn’t care how much it cost, he would go up in that balloon!

He began walking across the park, threading his way around awnings and vendor stalls. As he did, he noticed people occasionally staring at him, and sometimes even doing doubletakes. He was used to it, especially in Muslim gatherings. He’d been told he had classically Afghan looks, with a square jaw and long nose, and thick eyebrows, and just over six feet in height. But that wasn’t why they looked at him. After all, he wore jeans and tattered sneakers, and a wash-worn “Free Palestine” t-shirt. He was no icon of good looks.

No, it was his eyes that caught people’s attention. Like some Afghans, his eyes were light, and in his case, they were almost ice blue. So blue they looked like chips of turquoise. Contrasting with his olive skin tone, the eyes caught a lot of people off guard. Hamid found it annoying. He was a curiosity to them. Not a real person with feelings.

Big Magician

He came across a magician doing an act. Hamid studied the spectators, who were mostly kids, for any sign of his niece and nephew. Nothing. He began to relax. His presentiment of “connection” had been wrong before. It might have been nothing more than the breeze coming off the river, blowing on his neck and arms, that had stirred up the goosebumps.

Curious, he watched the magician, a beefy Caucasian man in a purple suit with a curly purple wig. The guy was huge, like a lumberjack. He could have been doing a strong man act rather than magic. He lit a long match, then said, “Like Allah protected Abraham from the fire, He will protect me!” Flourishing the match, he lowered it into his mouth.

What the heck? Hamid thought. Isn’t that semi-blasphemous? He looked around, wondering if anyone else thought this was weird, but the crowd of kids and teens loved it, applauding and cheering.

The hulking magician said, “Just as Eve was created from Adam’s rib, I will bring a woman out of my own body.”

Okay, Hamid had to see this. The magician began to clutch at his ribs, as if in pain. A bulge grew in his side beneath his suit. This was wild. Suddenly, a cloud of purple smoke rose from the stage, obscuring everything. When it cleared, a small woman in a purple abayah and hijab stood beside the magician, looking around in wonder, as if newly born.

“Eve is born!” the magician proclaimed with a flourish.

A Horse Can Be A Horse

Hamid laughed out loud. It was entertaining, he had to give the man that. But definitely weird. Grinning, he walked away. Before he got to the balloon, he encountered brother Omair, a founding member of one of the three masjids participating in this carnival. He greeted him and gave him a quick hug.

“Have you seen this magician?” Hamid asked.

Omair shrugged. “I know. He is a new Muslim. Very recent convert. He promised us that every part of his act would relate to Islam in some way. We didn’t know this was what he meant.”

“Not everything has to relate to Islam you know,” Hamid remarked. “A magician could just be a magician. A horse can be a horse. It doesn’t have to be an Islamic horse.”

Omair looked around. “Are there horses?”

“No. I’m just saying.”

Behind them, the magician said, “Just as the Prophet Moses’s hand came out shining white, watch my hand!”

Omair raised his eyebrows.

“You should definitely do something about that,” Hamid said, and walked away.

Fifty Dollars for Two Minutes

There were no kids in the line for the balloon ride – only teens and adults were allowed, apparently. Which was fine with Hamid. Yet, the line was long. In fact there were three separate lines that merged at the front. The ticket cost a full $50. The ticket seller explained that the ride would last two minutes, not counting ascent and descent.

Fifty dollars was a lot of money, and two minutes seemed very short. But this was a lifelong dream, so he paid and waited in line. As the balloon went up for the first time, its reflective red and blue surface caught the afternoon sun. It looked like a star rising over the river valley. It was enchanting. Hamid found himself grinning widely.

The balloon went up, came down, and went up again. It was held in place by three tether ropes that reeled out on winches as the balloon rose, and retracted as it descended. Hamid noticed that the ride operators only allowed two to three passengers per trip, plus the pilot. If a passenger was alone, they had to share the trip with a stranger. That was fine, he didn’t mind.

He also realized that it would be more than an hour before his turn came. To pass the time, he took out his phone and began studying a PDF on the use of ionized water rinses in the postharvest handling of fruits and vegetables. It was something his team was working on in the lab, and could potentially be profitable for the university if they could develop a marketable product.

Rules and Accidents

He shuffled his feet and moved with the line like an automaton, and when he next looked up from his phone he was near the front of the line. Outside the balloon’s perimeter fence was a sign that read:

Safety Rules

1. No children.
2. Follow the pilot’s instructions.
3. Do not touch the burner or control lines.
4. No pushing, shoving, or horseplay.
5. Do not lean out or sit on the edge of the basket.
6. Do not bring large bags, sharp objects, or loose items that could fall or interfere with controls.
7. No smoking.
8. Stay quiet during ascent and descent so pilot can communicate with ground crew.
9. No intoxicated passengers allowed.
10. Hot air balloons are inherently dangerous. By riding this balloon, you accept all liability for any harm that may result, including and up to injury and death.

Darn. No large bags? Well, there was nothing in his bag but a notebook and pen, a book on postharvest practices, and a box of blueberries. He could leave the bag beside the fence and pick it up later. If someone stole it, he would be unhappy but not devastated.

Rule ten gave him pause: injury and death? Laying it on thick, weren’t they? Yes, as someone fascinated by balloons, he was aware of the infamous Alice Springs accident of 1989. It claimed 13 lives when one balloon struck another’s basket during ascent. The descending balloon deflated explosively and fell 1,000 meters in 51 seconds.

There had been other incidents, one of the most recent being the catastrophic accident over Egypt’s ancient city of Luxor in 2013, that took 19 lives. Investigators found that a fuel leak had caused an explosion, sending the flaming balloon plunging into the Nile River. The crash exposed lax safety standards in Egypt’s balloon tourism industry.

But this was Sacramento, not Egypt, and there was only one balloon here, so no one to crash into.

A Dream Gone Awry

His turn came. The balloon hovered several feet off the ground. Hamid handed over his ticket, climbed up a set of metal stairs, and greeted the pilot, a lean, fortyish woman with gray hair and blue eyes. She looked strong, experienced, and strict. She reached out a hand and helped Hamid into the basket. It swayed slightly beneath his feet, and he put a hand on the wall of the basket to steady himself. The wall was only five feet high, presumably so passengers could have a clear view. Hamid’s stomach turned over, and he thought he might be sick, but he pushed it down. This was his dream.

Thrilled in spite of his stomach’s misbehavior, he studied the balloon’s burner, which was suspended above his head, and the control handle that hung from it, as well as the other miscellaneous controls. He was not paying attention as another man stepped into the balloon.

“Alright gentlemen,” the pilot began. “My name’s Jean. Face me, and let’s go over the safety rules.”

Hamid turned and saw the other man who would be sharing the ride with him. His heart turned to ice in his chest. His eyes widened, and his nostrils flared. The other man in the basket with him was his brother, Ali.

Seeing Ali was like looking into a funhouse mirror that distorted reality and sent back an altered image. In contrast with Hamid’s casual American clothing, Ali wore a beautiful traditional Afghan outfit consisting of a long blue linen shirt, baggy pants, jeweled shoes with curled toes, and a black Afghan hat. Where Hamid had a goatee, mustache, and a bush of curly hair, Ali was clean shaven, with his hair cut short and sharp. Their features, though, were exactly the same. The same olive skin, square jaw, and blue eyes so light they might be holding a piece of the sky.

He raised his hands, waving them back and forth. “No, no, no,” he said. “Not with him. Get someone else. I can’t ride with him, it’s impossible.”

An Ultimatum

The pilot’s eyes narrowed as she looked back and forth between the two brothers. “You look exactly the same. Is this some kind of practical joke? ‘Cause I’ll tell you, I have zero patience for nonsense, and I will kick you both out of this basket before you can say, ‘Heaven help me.’”

Hamid turned his back to his brother, looking only at Jean. “It’s not a joke. Yes, this is my twin brother, but we don’t speak. I cannot ride with him. Let him go next and bring someone else, or let me get out and go next.”

Jean set her jaw. “I run this craft, not you. If you want to get out, that’s fine, but you will go to the back of the line. In fact, why don’t you go ahead and get out, and don’t bother getting back in line. I won’t fly you.”

“I have no problem riding with him,” Ali said.

Hamid felt his mouth go dry as he realized he was about to miss this chance to experience his dream. Licking his lips and swallowing his pride – and it was bitter in his mouth – he said, “I’m sorry. I’m fine too. Forgive me. There’s no problem.”

A long moment passed as Jean considered. Finally, she nodded, glaring at Hamid. “Fine. But not another word of nonsense from you.”

Hamid nodded quickly. “Of course.”

Only Takes One Idiot

“Alright. Now, I’ve been flying these things since y’all were learning to walk and chew gum at the same time. So trust me when I say: it only takes one jackass to kick a hole in a barn door. Don’t be that jackass.

Keep both feet planted, hands inside the basket. If you feel unsteady, sit. No leaning or climbing. You won’t like this next one, but keep your phones in your pockets. There are a lot of people down below. Phones go flying a lot faster than you think, and a falling phone could seriously hurt someone.

This is the burner. Do not touch it. Yes, it makes fire. No, you can’t try it. If you feel heat or hear the roar, that’s me doing my job—don’t panic.
See this red cord? That opens the top vent and lets hot air out. Also not yours to pull.

We’re tethered to three points. The ground crew will keep us stable, and we won’t go higher than seventy feet.

Last thing: this basket is small. Be polite. Keep your elbows in and your temper down. This is not the place to settle scores.”

Again, she narrowed her eyes at Hamid and Ali. “You good? Alright then. Let’s fly.”

Jean pulled on the burner cord. There was a whooshing sound as a tongue of flame shot up from the burner. The envelope – as the skin of the balloon was called – snapped full, and the balloon began to rise, nice and easy.

***

Part 2 will be published next week

 

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:

A Ramadan Quran Journal: A MuslimMatters Series – [Juz 17] Trust Fund And A Yellow Lamborghini

A Wish And A Cosmic Bird: A Play

The post Hot Air: An Eid Story [Part 1] appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18, Episode 19, Episode 20, Episode 21, Episode 24, Episode 25, Episode 26, Episode 27, Episode 28, Episode 29

Transcript

For the last episode of this year’s Ramadan reflection series, I wanted to go over the summary of Surah Al-Asr, surah 103. Allah subhanahu wa ta’ala begins this surah by taking an oath on time.  

وَٱلْعَصْرِ ١ 

“(I swear) by the Time.” (Quran 103:1) 

 Time, which is the most valuable, most precious commodity that Allah subhanahu wa ta’ala has given each of us. This is because it is with this time and the effective, beneficial usage of this time that a person is able to either earn the mercy of Allah subhanahu wa ta’ala, His forgiveness, and be in Jannah for eternity. Or they can make use of this time in a dispute, destructive way and seal their fate for eternity.   

إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍ ٢ 

Surely humanity is in ˹grave˺ loss. (Quran 103:1) 

 Allah subhanahu wa ta’ala says that mankind is at a loss. And they are at a loss because they don’t know what to do with the time that has been given to them. 

  It is through this existence that Allah subhanahu wa ta’ala has given us where a person is able to fulfill the reason for their existence, which is to acknowledge the greatness of Allah subhanahu wa ta’ala. Throughout the entire Qur’an, Allah subhanahu wa ta’ala always highlights the role of the intelligence that He has given us: the role of our eyes, our ears, our tongue, and the things that allow us to understand and perceive the world. Meaning, if a person is sincere and open-hearted, open-minded, the world around them will lead to Allah subhanahu wa ta’ala. And when a person believes, they have taken the first step into making sure that their existence is beneficial and good.  

 Allah subhanahu wa ta’ala says, the people who make effective use of their time in this world are those who believe. That’s step one. When a person believes, they have sealed, inshaAllah, their space in Jannah. They have at least taken the very first step. However, a person can do more. And a person is expected to do more. Allah subhanahu wa ta’ala says, except for the ones who believe and do good.  

 So, it’s not just about believing. But that belief that is within us, which is intellectual or spiritual, must be exemplified and demonstrated through our actions, through how we live our life in this world, maintain our relationships in what we do and what we stay away from. Everything has to be driven by our internal belief. So our Iman has to lead a person, has to lead us to do good. 

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ  

“Except those who have faith, do good.” (Quran 103:3) 

 Our belief and our actions go hand in hand. It’s not sufficient for a person to just say, I am a believer. Rather, every action of theirs must always demonstrate that commitment to Allah. In other words, it’s not just about believing, but my belief driving every action that I do in my life. Whether it’s in terms of religious or even non-religious worldly things. Everything is within the ethical framework, within the mindset and world view that Allah has given us.  

 Number three, Allah says that the believers are those who are not just worried about themselves because they believe and do good. But, they remind each other and advise each other of the truth. 

And we, as human beings, are forgetful creatures. We always need a reminder. The reminder is beneficial for the believer. And the most beneficial reminders are the reminders that tell us the most critical things. And the truth, the truth of our life, the truth of our existence, the truth behind our reason for living is the best reminders. The believers are those who constantly tell each other that they are here for a purpose. This is not the end-all be-all. There is something far greater to work towards that Allah subhanahu wa ta’ala has given you and me: an innate dignity and honor that we are committed to and which prevents us from living our lives in any way that we please, in any way that our self (nafs) would want to live, or in any way that we are tempted by shaytaan and the world around us.  

وَتَوَاصَوْا۟ بِٱلْحَقِّ 

“And urge each other to the truth.” (Quran 103:3) 

 We remind each other of the truth. And reminding each other of the truth oftentimes might not be enough because people need constant reminders. But also, the fact that we live in an arena of trial. We live among people who might not have the same priorities as you and me, which is where the temptations might get very, very difficult. And it might become very difficult to continuously obey Allah subhanahu wa ta’ala. So Allah subhanahu wa ta’ala says to the believers,  

وَتَوَاصَوْا۟ بِٱلصَّبْرِ ٣ 

“And urge each other to perseverance.” (Quran 103:3) 

 They not only remind each other of the truth but they remind each other to be patient. Meaning, this world is not the end-all-be-all. That if we don’t get something in this world, Allah subhanahu wa ta’ala will reward us for it in the hereafter. If we don’t get justice in this world, then the justice of Allah subhanahu wa ta’ala is waiting to prevail on the day of judgment.  

 When we see the world around us and we see so much chaos, death, destruction, so much oppression, that we feel helpless to do what we can. In the eyes of a believer, nothing is ever hopeless. Even though we might feel that we are failing.  

 The justice for our brothers and sisters in Gaza, Sudan, and all over the world is not going to be possible in this world. We don’t lose hope because we know Allah subhanahu wa ta’ala is watching. And those who are committing these atrocities. Those who are committing these acts of oppression, Allah subhanahu wa ta’ala is waiting for them. And nobody will be able to escape the justice of Allah subhanahu wa ta’ala.  

 So, we remind each other to be patient. That is Allah subhanahu wa ta’ala‘s plan. It unfolds in a manner that He sees fit and that He knows is best.  

 May Allah subhanahu wa ta’ala give us all the ability to not just be believers, but to be true believers where all of our actions are embodied with that belief, where we are always there for each other as individuals, as families, as communities, that we are constantly reminding each other of the truth, and we are constantly reminding each other to be patient. May Allah subhanahu wa ta’ala guide, bless and protect us all.  

والله أعلم وبالله التوفيق 

The post IOK Ramadan 2025: Four Steps | Sh Zaid Khan appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18, Episode 19, Episode 20, Episode 21, Episode 24, Episode 25, Episode 26, Episode 27, Episode 28,

Transcript

In this episode, I wanted to share some reflections on the second verse of Surah Al-Mulk where Allah subhanahu wa ta’ala says the following:   

ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ ٢ 

˹He is the One˺ Who created death and life in order to test which of you is best in deeds. And He is the Almighty, All-Forgiving. (Quran 67:2) 

Meaning, Allah subhanahu wa ta’ala is the one who has created death and life so you may be tested as to who does the best of actions and He is the Almighty and All-Forgiving. In this ayah, Allah subhanahu wa ta’ala very simply and clearly lays out the purpose of our existence, which is to earn His mercy, His appreciation, and His love through our actions. Thus, our actions are to be the most beautiful actions that we can do.    

Note that Allah subhanahu wa ta’ala did not say “the one who does the most deeds”, “the one who does the grandest of deeds”, or “the one who spends the most money” because to earn the mercy of Allah is easy. Allah is always waiting to forgive His servants. Allah’s mercy does not discriminate, it even goes to the people that who do not believe in Him in this world. People who reject His very existence are still able to breathe, eat, and drink because Allah’s mercy is for all in this world.  

Now what would be beautiful or what would be defined as the most beautiful of actions? How can we think about this? The Prophet ﷺ was asked by Jibreel, peace and blessings be upon him, the definition of ihsaan and the Prophet ﷺ replied and defined ihsaan as worshipping Allah as if you can see Allah. But if you cannot see Him then you should know that He is seeing you.   

This particular definition speaks to human psychology of how we immediately tailor fit our actions and how we are very much aware of the fact of what we are doing when we know we are being observed. For example, if a person is in a room where he might be taking an exam and they know they are being observed or when doing a task and they know a supervisor is observing them, then they will ensure that they don’t do anything in a wrong way. They will ensure that they are doing it as well as possible because that is the power of being observed.  

Allah subhanahu wa ta’ala is always watching us. And for us to worship Allah should be with the mindset as if we are also witnessing Allah subhanahu wa ta’ala, even though that’s not a possibility in this world; and inshaAllah it will be a possibility in Jannah. 

But when we know Allah subhanahu wa ta’ala is watching us, this should immediately have the effect of us elevating our level of worship, of us elevating everything that we do to the best of our ability. It’s not about quantity, but about quality. It’s not about fitting into our daily routines as many things as we can but doing one or two things beyond our base obligations that will allow us to make the most of it. When the month of Ramadan is concluded, and we have alhamdulillah fasted many days and stood for taraweeh many nights. And when the month of Ramadan is over, the biggest question that everyone has is how can I try to capture some of the beauty of the month of Ramadan in my day-to-day routine? 

 Ramadan is no doubt a very special month in which we are able to do so much in so little of a time with little energy. Yet, Allah subhanahu wa ta’ala does not expect us to keep ourselves at that level throughout the entire year. However, what we can do is choose one or two things that we can do consistently and as well as possible beyond our base obligations. And this is something that we can try to incorporate into our daily lives. Allah subhanahu wa ta’ala wants our best effort. Our best effort is going to be what we present to Allah subhanahu wa ta’ala on the Day of Judgment when we are petitioning for his mercy and forgiveness. 

 Imagine standing in front of Allah subhanahu wa ta’ala and presenting your effort that you know you had put your all into it, or something that you had really, really dedicated yourself to. Compare that to an act of worship that may not have your best effort, that may have been just done half-aware or not with your best effort, not as well as you could have made it. Which would you feel more comfortable presenting to Allah subhanahu wa ta’ala? Allah subhanahu wa ta’ala tells us very plainly that your purpose of life is to do the best of deeds, and the best of deeds are the ones that you do as perfectly as possible.  

 May Allah subhanahu wa ta’ala guide us, protect us, give us knowledge that benefits us, and give us the ability to do all that we can, as best as we can, so that we are not ashamed to present them in front of Allah subhanahu wa ta’ala on the Day of Judgment. May Allah subhanahu wa ta’ala guide, bless and protect us all. Assalamualaikum warahmatullahi wabarakatuh. 

والله أعلم وبالله التوفيق

The post IOK Ramadan 2025: Do Your Best | Sh Zaid Khan appeared first on MuslimMatters.org.

A man once asked Abu Hurairah , “What is taqwa?” He asked, “Have you taken a path with thorns?” When the man said yes, he asked, “So what did you do?” The man replied, “When I saw a thorn, I moved away, orcrossed over it, or avoided it.” Abu Hurairah replied, “That is Taqwa.”1

Self control and restraint when no one is watching is at the core of taqwa. A quick look at contemporary culture and discourse shows self-restraint to be a highly sought-after trait. The admiration of the discipline of athletes, particularly Muslim ones (Khabib and co.), the glorification of the “hustle” of entrepreneurs and business giants, the lineup of motivational speakers and entire sections of bookstores dedicated to self-help, all exemplify the existent urge to attain mastery over oneself in one aspect of life or another. Even with the current age pushing the boundaries of freedom and self-expression further, the need to limit oneself from falling into vanity persists. While people seek various means to attain it, Allah has blessed us with a month that embodies restraint and purifies us from all vices, as He has stated,

“O you who have believed, fasting has been prescribed for you as it was prescribed for those before you (so) that you may attain Taqwa.” [Surah Al-Baqarah: 2;183]

The beauty of the month of Ramadan is that it provides both a generic and personal path towards restraint and piety; it shows people their potential and lays down a blueprint to follow to achieve greater control over the self. Pivoting back to the aforementioned motivational gurus and self-help literature, the fundamental flaw of both is that their content is either too generic to offer unique insights or too specific to feasibly map onto every person who seeks them for guidance.

The beauty of Ramadan lies in the fact that trends accompanying it (such as increase in voluntary prayers, supplications and forbearance, and eschewing of vices such as vain and foul speech) provide a substantive generic benefit to ones engaging in them in the form of multiplied rewards, while also revealing to each individual the areas they can very realistically improve themselves in.

“The beauty of the month of Ramadan is that it provides both a generic and personal path towards restraint and piety.” [PC: Moslem Danesh (unsplash)]

To elucidate using a personal anecdote: every day, I would walk from my office to my residence, a journey of little over 20 minutes, while doing nothing. During Ramadan, with the aim of finishing the Quran during the month, I would read it during the walk and would finish nearly half a juz’ during it. Hence, over 20 minutes from my day that could be infused with worship were not being utilised and were brought to my attention. This “method” can very easily be mapped onto each person’s day and experience to find areas to improve in, whether it be time being under-utilised or areas of behaviour to be worked on.

The virtue of this restraint is magnified to the highest degree as the honing of the self undertaken during Ramadan is done for the ultimate cause, the very purpose of creation: to worship and submit to Allah and seek His pleasure. It directs towards the attaining of an extremely worthy trait in the path of the noblest of aims; one disciplines themselves not for material gains but for an achievement described as fawzan adheema, a great victory. Orienting willpower towards the true purpose of our existence also aids in setting priorities straight, since attaining rewards in the Hereafter often comes with shedding worldly desires and gains. It reiterates the importance of the next life and the insignificance of this one, and purifies the soul by giving spiritual accomplishment priority over its material counterpart. In a culture geared towards extracting maximum material benefit out of things, a month emphasising the spiritual becomes an obstacle that puts one at a worldly disadvantage. Commitment to observe Ramadan then serves as a reminder to shed one’s hawa in pursuit of rewards that may not immediately bear fruit; to rise above the need for instant gratification for – as the Quran describes – a more fruitful and lasting transaction that will never perish.2

Finally, as the training weights of Ramadan come off, the celebration that is Eid ul-Fitr does not lift the restrictions to make way for excess and extravagance, but exhorts towards sacrifice and praising Allah with zakat al-fitr and reciting of the takbir; it further emphasizes on being mindful of the ultimate purpose, even in celebration. Ramadan is an exercise in restraint, the ultimate self-help guide for the loftiest goal. The path to eternal doom in the Hereafter is littered with desires, and it is through perfecting khair az-zaad, the best provision for the journey of life that one safeguards oneself from that fate. The month of Ramadan provides the perfect conditions for stitching the garment that will shield one from the allure of desires, the garment of Taqwa – that is best.3

 

Related:

– Before You Seek Answers, Seek Him First: A Muslim Chaplain’s Ramadan Reflection

– Why We Fast: The Theological Danger Of Awkward Apologetics

 

1    Ad-Durr al-Mansur2    Surah Faatir, 35:293    Surah A’raaf, 7:26

The post At The Close Of Ramadan, Reflecting On This Sojourn Of Restraint And Spiritual Self-Help appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18, Episode 19, Episode 20, Episode 21, Episode 24, Episode 25, Episode 26, Episode 27

Transcript

All thanks and praise are due to Allah subhanahu wa ta’ala and may His peace and blessings be upon His last and final Messenger ﷺ, his family, his companions, and those who follow them until the end of times.  

In this episode, I want to talk about Allah subhanahu wa ta’ala highlighting the selflessness of the Ansar, the residents of Madinah. In Surah Al-Hashar, verses number 7, 8, and 9. Allah subhanahu wa ta’ala talks about the authority He had given the Prophet ﷺ to distribute the spoils of war among the Muhajireen, those who had migrated from Makkah to Madinah. This was primarily so that they would be lifted to a state of independence because they had sacrificed everything for the sake of Allah subhanahu wa ta’ala when they had immigrated to Madinah. Yet, Allah subhanahu wa ta’ala, while talking about the sacrifices of the Muhajireen and how they did so for the sake of Allah subhanahu wa ta’ala, highlights the Ansar and how selfless they were in giving preference to their Muhajireen brethren. Allah subhanahu wa ta’ala says: 

وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلْإِيمَـٰنَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِى صُدُورِهِمْ حَاجَةًۭ مِّمَّآ أُوتُوا۟ وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌۭ ۚ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ٩ 

As for those who had settled in the city and ˹embraced˺ the faith before ˹the arrival of˺ the emigrants, they love whoever immigrates to them, never having a desire in their hearts for whatever ˹of the gains˺ is given to the emigrants. They give ˹the emigrants˺ preference over themselves even though they may be in need. And whoever is saved from the selfishness of their own souls, it is they who are ˹truly˺ successful. (Quran 59:9) 

Meaning, the ones who were already residing in Madinah and had accepted Islam before the Prophet ﷺ and the sahabah had immigrated to Madinah, they love their Muhajireen brethren and they don’t want what their muhajireen brethren are given by Allah subhanahu wa ta’ala. They don’t covet that. They prefer them over themselves even if they are in need themselves. 

 In other words, the Ansar are selfless to the point that, even if they are in need, they recognize the greater need of their Muhajireen brethren. And this is an instructive moment for us. When it comes to a selfless, healthy functioning society, Allah subhanahu wa ta’ala reminds us that the way it will be functioning in a healthy manner is if every person not only gives their due rights to each other, but also prefers others to themselves. Allah subhanahu wa ta’ala reminds us in verse 7 of Surah Al-Hashr that Allah subhanahu wa ta’ala, had given authority to the Prophet ﷺ to distribute wealth as he saw fit so that the wealth would not accumulate within only a certain group of people. This is so that the wealth would be spread within the community. 

 One of the benefits of sadaqah is that Allah subhanahu wa ta’ala has given us the mechanism that allows us to give and prevents hoarding among ourselves. In other words, this idea of accumulation that we constantly try to earn, gather, and have as much as possible for ourselves and less for others, this is worked against by a person giving away and by a person preferring others to themselves. When a person can put somebody else’s needs in front of themselves, that’s when a person gets the mercy of Allah subhanahu wa ta’ala.  

 This is something that we all do naturally throughout our lives. Parents sacrifice for their children. The elder siblings might sacrifice for their younger siblings and so on and so forth. However, it’s very easy to prefer others to yourself when you have a connection with them, when you have blood ties with them, when they owe you a favor, when you have a relationship with them, or when you can benefit from them by you sacrificing for them. It’s very easy to do.  

 However, when a person has no connection with someone else, and the only thing that might bind them together are the bonds of Iman, that’s when a person is truly tested. This accumulated wealth that Allah subhanahu wa ta’ala has given you and me, how much of it are we willing to sacrifice it for others? These are people who, we don’t know, who we may never meet, and who can absolutely be of no benefit to us, perhaps other than their du’as. We’re not going to get anything from them other than their du’as. But are we willing to sacrifice what we might achieve in terms of comfort for the sake of others? Because if we do so, we are following the example of the Ansar. We are following the example of the people who preferred others even though they were in need. And Allah subhanahu wa ta’ala highlighted them in the Qur’an.  

 May Allah subhanahu wa ta’ala guide, bless, protect us, and give us the ability to be selfless in everything that we have, so that Allah subhanahu wa ta’ala can have mercy upon us on the Day of Judgment. 

والله أعلم وبالله التوفيق  

The post IOK Ramadan 2025: Giving Preference to Others | Sh Zaid Khan appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18, Episode 19, Episode 20, Episode 21, Episode 24, Episode 25, Episode 26

Transcript

In this episode, I wanted to briefly reflect on the three groups that Allah subhanahu wa ta’ala mentions in Surah Al-Waqihah. In Surah Al-Waqihah, Allah subhanahu wa ta’ala divides humanity into three groups. On the Day of Judgment, there will be only three groups to be a part of. Allah subhanahu wa ta’ala talks about the people of the right. He says the people of the right. 

فَأَصْحَـٰبُ ٱلْمَيْمَنَةِ مَآ أَصْحَـٰبُ ٱلْمَيْمَنَةِ ٨ 

The people of the right, how ˹blessed˺ will they be; (Quran 56:8). 

In other words, what else can be said about the people of the right? This is a designation for the people who will be granted entry into Jannah. May Allah subhanahu wa ta’ala make us from amongst them. They are called the “people of the right”. According to the majority of the scholars, these people will receive their book of deeds in their right hand. Other narrations mention that, perhaps, they were created from the right side of Adam عليه السلام. Allah subhanahu wa ta’ala knows best.  

Allah subhanahu wa ta’ala says that the second group are the people of the left. 

وَأَصْحَـٰبُ ٱلْمَشْـَٔمَةِ مَآ أَصْحَـٰبُ ٱلْمَشْـَٔمَةِ ٩ 

The people of the left, how ˹miserable˺ will they be; (Quran 56:9) 

As for the people of the left, what can be said about the people of the left? And these are the people who will receive their book of deeds in their left hand. According to some narrations, perhaps they were created from the left side of Adam عليه السلام. May Allah subhanahu wa ta’ala protect us from being amongst them. These are the people of the hellfire.  

And Allah subhanahu wa ta’ala mentions a third group: 

وَٱلسَّـٰبِقُونَ ٱلسَّـٰبِقُونَ ١٠ 

And the foremost ˹in faith˺ will be the foremost ˹in Paradise˺. (Quran 56:10) 

These are the forerunners. What could be said about the forerunners? These are the people who Allah calls أُولَٰئِكَ الْمُقَرَّبُونَ. These are the people who are close to Allah subhanahu wa ta’ala.  

So, I wanted to reflect on these three groups, but highlighting the fact that Allah subhanahu wa ta’ala has given us more opportunity to be part of the people of Jannah. 

If you think about the three groups, two of them are part of the people of Jannah and one group is for the fire. In other words, there doesn’t need to be a forerunner group for the people of the fire because if a person is part of the people of the left, then they are already doomed for eternity. There is no reason for them to have another group or subgroup within that.  

But Allah subhanahu wa ta’ala has given us ample opportunity to be part of the people of Jannah, the people of the right. The people who will receive their book of deeds in their right hand-are going to be the majority of the people of Jannah. These can range from any person, at any time, at any place, part of any ummah, of any prophet, from the time of Adam عليه السلام until the last person, until the Day of Judgment, and at any level of good deeds. A person can become part of this very, very special group of people.  

But even within this group of people, Allah subhanahu wa ta’ala highlights the muqarrabun (الْمُقَرَّبُونَ), the sabiqun (ٱلسَّـٰبِقُونَ), the ones who are the forerunners. And who are these individuals? The commentators say that these are the prophets, the true conviction believers, the martyrs, and the ones who are truthful, the siddiqeen. And Allah subhanahu wa ta’ala calls them as sabiqun because they always went beyond what was obligated. They went beyond what was expected them from Allah subhanahu wa ta’ala. And they were always at the forefront of going towards Allah subhanahu wa ta’ala. They competed with each other in getting closer to Allah subhanahu wa ta’ala.  

We find this within the stories of the companions رضي الله تعالى عنهم, whereby they would compete with each other in trying to do as much good as possible. And this speaks to the mindset that we are supposed to ideally have, within our communities. We should create a culture of virtue, a culture where people are encouraged to do good, are encouraged to improve themselves, and grow closer to Allah subhanahu wa ta’ala. Allah subhanahu wa ta’ala calls these people muqarrabun. They will be close to Allah subhanahu wa ta’ala on the day of judgment. So, the question that we have to ask ourselves is, what group will I be in on the Day of Judgment? 

Of course, Allah knows best. But, taking a step back, analyzing our actions, our purpose and direction and trajectory of life, where do we see ourselves headed? Which group are we likely to be a part of? Of course, Allah subhanahu wa ta’ala can have mercy upon us, absolutely forgive us of our sins, and make us part of the people of the right, the people of Jannah. But, what group, what are we doing in order to earn that mercy from Allah subhanahu wa ta’ala? That if we want to petition for the mercy of Allah subhanahu wa ta’ala on the day of judgment, what am I and you doing in order to build a case that we can present to Allah that, “Oh Allah, I am in need and in deserving of your mercy. That I wish to be the people of Jannah. And I did as much as possible in order to be from the people of Jannah. That I wish to be the people of Jannah. And I did as much as possible in order to be from the people of Jannah.” 

So, in this Ramadan, every Ramadan, and of course, every day, we are supposed to constantly think back: what group am I working towards? Which group do I want to be a part of on the Day of Judgment? May Allah subhanahu wa ta’ala make us from amongst the people of Jannah, allow us to do the deeds that will get us to Jannah, allow us to do the deeds that will attract the mercy of Allah subhanahu wa ta’ala upon us on the day of judgment. May Allah subhanahu wa ta’ala guide, bless, and protect us all.  

والله أعلم وبالله التوفيق  

 

The post IOK Ramadan 2025: Which Group Are We In? | Sh Zaid Khan appeared first on MuslimMatters.org.

As the sun rises over Gaza, it does not bring warmth—it casts light upon a broken land, where minarets have crumbled and streets are paved with dust and blood. The call to Fajr is no longer carried by the towering speakers of grand mosques, but by a lone muezzin who stands atop a pile of rubble, his voice trembling yet unwavering. This is Ramadan in Gaza.

Where the world celebrates the holy month with abundant feasts and tranquil prayers, the people of Gaza endure hunger, not by choice, but by siege. They fast, not knowing whether they will see another sunset. They pray amidst ruins, their whispers of supplication rising alongside the smoke of burning homes.

The Fast of the Starving, the Feast of the Forgetful

Ramadan is meant to teach patience, gratitude, and sacrifice. But sacrifice here is not voluntary—it is imposed. A mother prepares iftar for her children, knowing that tonight’s meal might be their last. A father stands in line for a bag of flour, his pride shattered but his faith intact. A young boy, too hungry to sleep, clutches the Qur’an—not for study, but for solace.

There is no excess here. No tables overflowing with delicacies. No debates over which dessert to serve. The people of Gaza break their fast with what little remains: a crust of bread, a sip of water—if they are fortunate.

Meanwhile, in cities untouched by war, some deliberately turn away from fasting, citing inconvenience. In palaces of comfort, where food is wasted and air-conditioned mosques stand half-empty, the essence of Ramadan is fading.

The poor man in Gaza, with nothing but hunger and faith, stands richer before Allah than the wealthy who abandon devotion in the name of modernity.

The Last Days of Ramadan: Where Is the Muslim Ummah?

Safe drinking water: a luxury. [PC: Emad el Byed (unsplash)]

As the last days of Ramadan unfold, Muslims worldwide rush to complete their recitations of the Qur’an, give their Zakat, and seek Laylatul Qadr—a night that is “better than a thousand months.” Yet, for Gaza, every night has felt like Qadr—not in blessings, but in trials.

Where are the voices that should be raised in protest? Where are the hands that should be extended in charity? While we seek Allah’s Mercy in these final nights, have we shown mercy to those who need it the most?

The Prophet Muhammad (ﷺ) said, “The most beloved people to Allah are those who are most beneficial to people.” [Hadith, Al-Mu’jam Al-Awsat]

What have we done for the people of Gaza in this blessed month? Have we merely watched their suffering through our screens and moved on, or have we translated our faith into action?

A Call to the Muslim World

Gaza’s Ramadan is a mirror held before the entire Muslim world, forcing us to ask: What has comfort done to our faith? Have we become so accustomed to ease that we no longer recognize the meaning of sacrifice? Have we forgotten that fasting is not just about abstaining from food, but also about standing in solidarity with those who have nothing? As we gather for our final suhoor and iftar, we must remember that in Gaza, there is no guarantee of another meal—or another breath.

To the scholars, the intellectuals, the policymakers: this is no longer just about geopolitics. This is about humanity. This is about faith in its rawest, most powerful form. It is about a people who have lost everything yet still whisper Alhamdulillah. If there is any lesson to be drawn from Gaza this Ramadan, it is this: The strongest faith is not found in grand mosques or elaborate rituals, but in the heart of the starving man who still lifts his hands in prayer.

Before the Moon of Eid Rises, Let Us Act

As we enter the final days of Ramadan—days of mercy, forgiveness, and salvation—we must ask ourselves: Where is our mercy? Where is our action? We seek Laylatul Qadr, the night better than a thousand months, but will we ignore the cries of those who have lived a thousand nights of suffering?

Ramadan is not just about personal piety—it is about ummah, about unity, and about standing for justice. If our fasting does not move us to act, if our prayers do not translate into action, then we must ask: Have we truly fasted at all? Gaza does not need our tears—it needs our voices, our efforts, and our unwavering demand for justice. Before the moon of Eid rises, let us ensure that our brothers and sisters in Gaza are not forgotten.

 

Related:

– We Are Not Numbers x MuslimMatters – Ramadan While Under Attack In Gaza

– Podcast: Gaza’s Strength, Our Weakness | Shaykha Zaynab Ansari

The post The Last Nights Of Ramadan in Gaza: Starvation, Supplication, And Survival appeared first on MuslimMatters.org.

A bitter, angry man encounters the object of his resentment at a Ramadan iftar, and is forced into a profound realization.

Familiar Sights

On my way to iftar, driving through the streets of the lower middle class Los Angeles barrio where I’d been raised, my eyes roamed over the familiar sights that I had missed for so long: the low-slung buildings and palm trees, mini-malls and donut shops, taquerias and churches. SubhanAllah, there was the little plaza where I’d learned to skateboard. That spot over there had been the heladería where Mamá used to take me, except it wasn’t an ice cream shop anymore, they’d torn it down and built a gourmet grocery store.

There was the alley behind the community center where a group of Salvadoran toughs had robbed me and beaten me until I couldn’t walk. I fought back, and hurt a few of them, but they put me in the hospital. Except that now the community center was gone, replaced with pastel-colored condos, complete with a white lady in yoga pants walking her poodle. In fact, there were a lot more white people around than there used to be. My barrio was gentrifying.

I hadn’t ever wanted or expected to move back to the States, but my father had just celebrated his 75th birthday, and was no longer steady on his feet. My brothers and sisters were all busy or had moved away and didn’t want to return. I had a thriving career in London, not to mention a wife, but I loved my father, and I couldn’t leave him by himself. So here I was.

My wife Osaka had remained behind. She was a scientist working for a company that developed capture and harvesting solutions to remove microplastics from the environment. Her job was indispensable, and she was not willing to leave at this time. It was okay, we would work something out, inshaAllah. I loved her and she loved me. We’d been through hard times and had always overcome, by the will of Allah. We would figure it out.

Hard Times in London

I left this city fifteen years ago after a disastrous marriage engagement and breakup that had left me feeling like roadkill. Yasmin, the woman I was engaged to, broke up with me the day before the wedding, leaving me scrambling to inform the invitees and vendors, and with costs that could not be refunded. More than that, she left me deeply embarrassed, angry and humiliated.

So I did the only thing I could think of: sublet my apartment, said goodbye to my dad, put most of my personal belongings in his garage, packed a bag and flew across the sea to the UK, a location I picked with no forethought. I was a skilled photographer and was confident I could find work. For the first few years I lived in a dingy basement studio and survived on potatoes, beans and frozen fish fingers, as the Brits called them. I lived near a Sainsbury’s – a posh shop – and sometimes the more expensive food got remaindered, and I would treat myself to a whole guinea fowl for £2.50.

At the same time I agonized over the failure of my relationship with Yasmin. I knew that I had done everything I could. But still I was deeply depressed. In fact I felt like someone had reached inside me with a giant spoon and hollowed me out. I also harbored an intense hatred for Danya Nilson, the quack therapist Yasmin used to see, who I was convinced had turned her against me. I fantasized about what I would say to Nilson if I ever saw her again. How I would scald her with my words, then walk away. Or maybe I would snub her entirely, showing her how little I thought of her.

So I plunged myself into my work. I roamed London, taking candid photos of its inhabitants, exploring my new city through a camera lens. I was given a show in a gallery. I published selected photos in the newspapers and magazines. Eventually I worked my way up through the journalism ranks to become the senior photography editor at the Guardian, one of the best newspapers in the world.

Dodged An Artillery Shell

Along the way I met Osaka, a Japanese convert to Islam who became my wife. She was a tender, loving, kind woman – nothing like the negative-minded creature who’d dumped me – and yes, I was aware that I’d dodged not just a bullet but an artillery shell, and that everything had worked out for the best, alhamdulillah. I was truly grateful to Allah for pulling me out of the quicksand, even when I hadn’t known I was drowning.

Within a handful of years, Yasmin had faded to a sad memory, while I forgot Danya Nilson entirely. Life in London was good. My father came out to visit two or three times a year, and I took him around to the local masjids, Piccadilly Square, and a cruise on the Themes. Two Latinos exploring the most cosmopolitan city in the world. You couldn’t find decent Latin American cuisine in London if your life depended on it. but my father learned to love fish and chips.

There came a point when my father could not travel comfortably anymore, and now he had difficulty walking. So here I was, back in this sprawling city at the western edge of the world.

Converts’ Iftar

I’d been invited to this converts’ iftar at Masjid Al-Mu’mineen, the masjid that my father had co-founded and that I had practically grown up in. I was not actually a convert, as my Colombian father and Mexican mother had already been Muslim for ten years when I was born. But being Latino made me automatically a convert in some people’s eyes, plus I imagined a lot of people here still remembered me. I was excited to see my friends from the past. It would be strange, like meeting a group of friendly ghosts. If they asked me about the past – the breakup and all that – it would be fine, I would dismiss it with a word or two.

I wasn’t worried about running into Yasmin. Her life had gone from frying pan to fire, from what I’d heard. She’d moved away from L.A. and ended up cleaning houses in Alabama, apparently. One rumor said Yasmin had spent time in prison for bank fraud. It didn’t matter to me, I’d made my peace with it.

I parked down the street from the masjid and walked toward it, carrying a tray of apple empanadas. I’d tried to convince my father to come to the iftar, but he had only recently begun relying on a cane to walk, and it embarrassed him, though he would not admit it. Typical Latino machismo.

I saw an African-American woman also walking toward the masjid, carrying three paper shopping bags. She was in her 60s and seemed familiar. As I watched, the handle on one bag tore, and strawberries spilled onto the sidewalk. I hurried to her, greeting her with the salam. Balancing my tray of empanadas on one hand, I picked up the strawberries, then cradled the bag in one arm.

“Amir Domínguez!” the woman exclaimed. “ Is that you?”

“Yes, Auntie Sarah.” She had been one of my mom’s friends when I was a kid.

“As I live and breathe. MashaAllah, mashaAllah. Are you here visiting your dad?”

“I’ve moved back, actually.”

“Allah bless you. Your dad’s a stubborn one, he’ll never admit he needs help.”

I chuckled. “I know it.”

“Is your wife here too? What’s her name again?”

“Osaka. No, not yet. We’re… figuring it out.”

We were almost at the door of the masjid when a woman’s voice called out, “As-salamu alaykum!” I looked over my shoulder – and felt my blood run cold. There was no mistaking that tall, thin form, those sharp Scandinavian features, and the trademark black turban that she wore piled on her head. It was Danya Nilson.

Fifteen Years Ago

My relationship with Yasmin was going downhill, and I knew it. In the beginning it had been so sweet and beautiful that when it turned sour, I couldn’t let go. I say “relationship,” but we were both practicing Muslims, so this consisted of me going shopping with her occasionally, accompanying her to events at the masjid, taking her and her son to the park, and so on. She told me she loved me, and she made me feel like I was king of the world. Most importantly, she prayed, she spoke the name of Allah often, and her voice was gentle and soothing.

Except when it wasn’t. I knew she was the product of a broken home, and I knew she had issues, but I did not care. Yasmin was smart and beautiful – very desirable – and I was blind. We were engaged to be married, and I was sure that once we were actually married, and I could hold her in my arms and soothe her fears and occasional fits of anger, all would be well. But the moments of sweetness and kindness became fewer and farther in between and were replaced with anger and sarcasm. She began expressing doubts about our future, and about me in particular. She shouted at me sometimes and ignored me at other times.

I noticed a pattern. Yasmin had a mentor, a Swedish immigrant named Danya Nilson, who was well known in the community as a self-proclaimed life coach and therapist. Nilson’s advice came from palm reading and “aura reading,” which involved holding one’s head in her hands and humming. Her therapies, from what Yasmin told me, included intense aromatherapy and sensory deprivation, for which she had an actual metal tank in her home. None of these therapies were cheap.

Yasmin believed in all of this completely. She probably spent a third of her monthly salary on Danya’s therapies. She wanted me to visit Danya with her and to go through the therapies as well. I refused. I didn’t put down Danya or her work. The palm reading was nonsense, but I wasn’t qualified to judge the validity of the other “therapies.” But I made it clear that it was not my cup of tea.

After that, I noticed that every time Yasmin visited Danya, her attitude took a turn for the worse. She invariably came back with odd criticisms of me that she had never expressed before:

“I’m concerned that your mother dying when you were young may have damaged your respect for femininity.”

Or, “You undoubtedly have PTSD from your rough childhood. How will that affect my son?”

Or, “Your patriarchal desire to possess me is concerning. I’m not an object for you to control.”

I couldn’t understand why my intelligent, loving fiance would let herself be brainwashed. I went to a few of the community elders and made inquiries. One, an African-American brother who had co-founded Al-Mu’mineen with my father, told me that Danya Nilson was well known for splitting couples apart. She herself had been married and divorced five times, and was now in a lesbian relationship.

The most damning assessment came from Auntie Sarah: “Danya is a fraud who preys on vulnerable women. She has your fiance under her thumb. Unless you submit to her as well, she will never allow Yasmin to marry you. She will poison her against you.”

I wish I had listened, but I spent another three months trying to fly a plane that had already lost its wings. I’m not proud of it.

I went to see Danya Nilson myself once. I told her that I was dedicated to Yasmin’s happiness, and that I wanted to get my relationship back on track. She asked me to be treated by her, and I said no. At that, Danya shook her head. “You men,” she sneered. “Darling, a woman’s sexual energy is more powerful than anything. It comes from mother earth, and amplifies the power of the earth’s core. The only thing men want is to control it. If you can’t do that, you try to destroy it. Well I won’t let you do that.”

I threw up my hands and walked away.

Two days before the wedding, Yasmin gave me an ultimatum: Be treated by Danya Nilson, or else. I refused, and told her not to worry, that once we were married all would be well. The next day she broke it off, and we never spoke again.

An Old Hate

When Danya Nilson called out her salam to me in front of the masjid, all the old hatred and resentment rushed back like cement into a mold, rooting me in place. All the old negativity and bitterness that I had forgotten, I now tasted in my mouth like acid. This woman had ruined my life, poisoned the woman I loved, and caused me years of heartache.

I stopped walking, paralyzed. What would I do? Would I cut her down verbally, as I had vowed in the past? Would I ignore her? I didn’t know what to do.

I had not wanted this. I had forgotten about this woman. It had not occurred to me that she might still be part of the community, and might even be here at Masjid Al-Mu’mineen. I did not need all this anger and resentment. I didn’t want it back. Yet, I realized now, I must have been carrying it all along, like a man with an unseen blood clot flowing through his veins, and he only finds out when it causes a stroke. I had never truly forgotten or forgiven.

Auntie Sarah took my arm and pulled me forward. “Don’t worry about her,” she said.

“As-salamu alaykum!” Danya called out, louder. Feeling like I had a golf ball in my throat, I did not reply, and I noticed that Sarah did not either. I dragged my feet.

“As-salamu alaykum!” It was a shout this time. Had she recognized me? Did she know I was ignoring her? Or was she simply indignant that some Muslim was ignoring her salam?

Which was something I could not continue to do. I had grown up attending Masjid Al-Mu’mineen Islamic school. I knew my religion, and I knew Allah’s instruction in the Quran, in Surat An-Nisaa:

“And when you are greeted, respond with a better greeting or at least similarly. Surely Allah is a ˹vigilant˺ Reckoner of all things.”

Returning the salam was an obligation. So I turned and replied, “Wa alaykum as-salam.”

I Know You

“Darling,” Nilson said. “Could you help me carry some things inside?”

“Let me set down the stuff I’m carrying,” I replied woodenly, “and I’ll be right back.”

I went into the masjid, which was already crowded, set down my empanadas and Auntie Sarah’s strawberries, and went back out. Standing beside the open trunk of her car, Danya Nilson indicated an ice chest. “Can you carry this?”

Standing this close to her, I saw that she had aged terribly. Yes, fifteen years had passed, and she must be about sixty or, but she seemed older. Her face was deeply lined, and while she had always been slender, now she seemed thin to the point of being frail.

She studied my face, then said, “I know you from somewhere.”

So she didn’t even remember me. I’d spent days and nights nursing my hate for her, and she didn’t know me. I lifted the ice chest, which was heavy, and lugged it inside.

When I set the ice chest down, Nilson touched my shoulder. “You’re Amir Domínguez.”

I simply looked at her. “Did you need anything else?”

She shook her head expressionlessly. “No, darling. Jazak Allah khayr.”

Oranges Like Candy

The seating and dining tables had been set up in the backyard. After fifteen years in London, eating outdoors seemed strange. But this was Los Angeles, where oranges grew like candy, and sunglasses were as important an accessory as shoes.

I looked around and saw many people I knew. I sat at a table with a group of brothers, some of whom were excited to see me, and some youth I did not know. We talked about fasting, the cost of real estate, and politics, but I was mostly silent. I was noticing something inside me: I felt lighter.

Part of me was chiding myself: Why had I replied to Danya Nilson’s salam, and why had I helped her? I had planned for years how I would spurn and humiliate her. Or at least tell her off to her face. Let her know how much pain she’d caused me. Yet when I’d had my chance, I had helped her carry an ice chest! What was the matter with me? Why was I such a wimp?

Another part of me, however, felt lighter, and not just a little, but a lot, as if I’d been carrying two heavy boulders on my back for years, and had just set one of them down.

Plates of dates and quartered oranges were set on the tables. I made dua’, praying for my late mother, may Allah have mercy on her, as well as for my father’s health, my marriage, and the suffering brothers and sisters of the Ummah.

The adhan was called, and I helped myself to an orange piece, which was shockingly delicious. SubhanAllah. I ate another, and another, until I had eaten the equivalent of two oranges.

A Disturbing Sight

After salat I got two plates of food, one for me and one to take home to my dad. There was bottled water to drink, but I never drank out of plastic bottles. Microplastics from bottled water were being recognized as a major source of illness. I saw that Danya Nilson’s ice chest contained glass juice bottles. But I didn’t want anything from her.

I sat with the brothers. With the advent of nightfall the air had cooled. I had forgotten this about L.A., how the breeze could sweep in off the ocean at night and chill you like a popsicle. I had on a warm jacket – no self-respecting Londoner would go anywhere without an overcoat – but looking around, I saw something that disturbed me.

Danya Nilson sat at a table in the women’s area, alone. There were five or six tables for sisters, and all of them were nearly full, but Danya was alone. She wore no jacket, and she was visibly shivering with cold.

I felt my mouth go dry. I didn’t understand this. I knew that Nilson had at least five grown children, three of them girls. Where were they? And why was no one sitting with her? A sickly old woman in a gathering of at least thirty women, yet no one attended to her. Maybe people didn’t like her – after all, I myself hated her, right? But what about human decency?

I took my plate, went to Danya’s table and put my coat over her shoulders. Her head swiveled in surprise, and when she saw me her eyes went wide.

I sat down across from her at the table. We ate in silence for a few minutes.

An Awkward Conversation

“I heard you moved to Europe,” she said finally.

“The U.K.”

“Are you married?”

I debated with myself how to answer. I didn’t want to be rude, but I also didn’t want to give her too much information. In the end I simply said, “Yes.”

“Alhamdulillah, that’s good.” She smiled. “I’m glad for you.”

“Brother Amir,” she said after another minute. “Could you be a darling and fetch me one of those organic juice bottles I brought? And one for yourself too.”

I didn’t much care for the word fetch, but I did so. The juice was very good. Uncomfortable with the silence, I asked about her children. She told me frankly that her eldest son had been killed in a shooting. Another son was in prison. One daughter had become a pediatrician and lived in San Francisco. Another daughter had left Islam and become a Wiccan priestess, of all things. The youngest daughter still lived at home and was doing a Masters at UCLA.

We did not talk about Yasmin at all.

Light as Birdsong

Another sister finally appeared and sat beside Nilson and began to chat with her. Feeling tremendously relieved, I left Nilson with my coat and excused myself, taking the plate of food I’d made for my dad, and another plate of desserts I scooped up for both of us.

Sitting in my car, I found my hands shaking. Even my breath was ragged. I felt so light, as light as birdsong, as light as the wind through the trees, as light as moonbeams. I felt as if I would float away. It shocked me.

There was a story I’d heard many years ago, and I remembered it now:

The Man From Paradise

In the blessed days of Madinah, the Prophet Muhammad ﷺ once sat with his companions when he made a striking statement:

“A man from the people of Paradise will now enter.”

All eyes turned to the entrance of the mosque. A man from the Ansar appeared, his beard still wet from ablution, his sandals in his left hand. He looked ordinary, not someone known for exceptional acts of worship. Yet, the Prophet ﷺ had just testified to his place in Paradise.

The following day, at a similar gathering, the Prophet ﷺ made the same declaration:

“A man from the people of Paradise will now enter.”

Once again, it was the same man.

And again, on the third day:

“A man from the people of Paradise will now enter.”

And again, the same man.

Among those who had witnessed this repeated testimony was Abdullah ibn Amr ibn al-As, a companion known for his devotion and pursuit of knowledge. He was intrigued, even restless. What was it about this man that earned him such a lofty station—Paradise, confirmed by the Prophet himself—while others, who fasted and prayed long into the night, were never singled out in such a way? Determined to find out, Abdullah approached the man after the gathering.

“I had a disagreement with my father,” he said, “and I swore not to return home for three nights. Would you allow me to stay with you during that time?”

The man agreed, and Abdullah became his quiet guest.

For three days and nights, Abdullah observed everything. He watched the man pray. He joined him for meals. He stayed awake to see if the man rose in the night for extra prayers, or spent long hours in remembrance. But nothing stood out. The man prayed the obligatory prayers, performed no exceptional fasts, and spoke little. His life was simple, sincere, and seemingly unremarkable.

Finally, Abdullah revealed the real reason for his visit. He told the man about the Prophet’s repeated testimony, and confessed his own curiosity.

“I have seen nothing extraordinary in your deeds,” he admitted. “So what is it? What is the secret that earned you the Prophet’s praise and the promise of Paradise?”

The man thought for a moment. Then he said,

“What you have seen is all there is. But there is one thing I do every night: Before I sleep, I forgive anyone who has wronged me. I cleanse my heart of hatred, envy, and resentment. I do not bear ill will toward any Muslim. I ask Allah to purify my heart before I rest.”

Abdullah ibn Amr smiled. “That,” he said, “is what we (the rest of us) cannot do.”

This is Ramadan

I had known this story for much of my life, but suddenly it hit home in a way it never had. In that moment, sitting there in the car, I understood why this practice of nightly forgiveness had made that man one of the people of Jannah. Hatred and resentment are the enemies of iman. The two are opposites, they cannot both thrive in the same soul.

Yet true forgiveness is so hard. We hold onto our grudges like secret treasures. As if letting them go would cost us something. When the reality was the opposite.

I did not imagine that Nilson was now my friend. It wasn’t about that. I had set down something intolerably heavy. I’d been cleansed of a poison that had settled in the tissues of my body like arsenic.

This is what Ramadan is, I thought. I had experienced many Ramadans, some better than others, but never before had I felt what I did at this moment, that by simply talking to an old woman and putting my coat around her shoulders, I was living Ramadan in the realest way, maybe for the first time in my life.

This is what Ramadan is. Not hunger and thirst, not eating suhur and iftar at a certain time, praying at night, and so on. Yes, those things were important, but if I couldn’t purify my soul, then what was I doing? If I couldn’t change, then what was my ibadah for?

I rubbed my face. I imagined that this experience might seem small and silly to someone else. But I felt shaken. I felt I’d had a moment of huda, of profound guidance.

Someone knocked on my window, startling me. It was Nilson.

“Darling,” she said. “You forgot your jacket.”

I rolled down the window and took it, thanking her, and she walked away. I started the car and pulled out with the window open. The cold Pacific breeze whipped my hair, waking me up. The streetlights had come on, and the moon was low and full in the eastern sky.

THE END

 

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

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

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

Related:

My Best Ramadan – Four Stories Of Ramadans Past

A Hassan’s Tale Story: No Strings On Me

The post As Light As Birdsong: A Ramadan Story appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18, Episode 19, Episode 20, Episode 21, Episode 24, Episode 25

Transcript

In this episode, I will be going over some of the verses of Surah Hujarat, surah number 49. It’s a very beautiful and instructive surah, in which Allah subhanahu wa ta’ala lays out key principles for community building. A lot of social interactions are governed by these principles that Allah subhanahu wa ta’ala has given to us in this surah, and of course throughout the entire Quran. And these principles are supposed to serve as the foundation of how we build a community.  

 We, as human beings, are social creatures. We live with other people. We live with our families. We live with neighbors. We live in a community and a society. We have certain rights and responsibilities towards each other. Allah subhanahu wa ta’ala tells us very specifically what a person has to do to ensure that their relationship with the people around them is sound. This particular surah was revealed in Madinah where the Prophet ﷺ and the Sahaba رضي الله تعالى عنهم were talking about the relationship between the people around them, who were building a new community. And this community was to be the model for all communities that were to come until the end of time.  

 Throughout this surah, Allah subhanahu wa ta’ala mentions seemingly very small things, which can become very big problems within the functioning of a healthy community. For instance, Allah subhanahu wa ta’ala mentions that when a person is presented with a piece of news, then they should verify it. They shouldn’t just take it as is because false information and misinformation can go around very easily and can often lead to devastating circumstances.  

 Allah subhanahu wa ta’ala also instructs the Prophet ﷺ to be someone who resolves conflicts because conflicts cannot be allowed to fester within a community. This is because the believers are ultimately brothers for each other. So when the Prophet ﷺ was presented with a conflict between two parties, the Prophet ﷺ was to be the neutral mediator to ensure that the aggrieved party felt heard, and their concerns were addressed. Allah subhanahu wa ta’ala also mentions that we shouldn’t call each other with names that are degrading and demeaning because it shows a sense of arrogance that a person might have towards someone else. 

 Allah subhanahu wa ta’ala also tells us not to backbite, not to spy on each other, nor to have uncharitable assumptions that are sinful. This is because sinful assumptions oftentimes lead to actions such as backbiting, which is one of the slow-acting poisons of a community. It can dissolve the bonds of trust that take so long to build. And the result is that nobody knows who to trust. In Surah Al-Hujuraat ayah 13, Allah subhanahu wa ta’ala mentions the following:  

يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَـٰكُم مِّن ذَكَرٍۢ وَأُنثَىٰ وَجَعَلْنَـٰكُمْ شُعُوبًۭا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۭ ١٣ 

“O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may ˹get to˺ know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware.” (Quran 49:13) 

 That, oh people, we have created you from a man and a woman; and we have placed you in tribes and groups so that you can recognize within each other the greatness of Allah subhanahu wa ta’ala because you are the creations of Allah subhanahu wa ta’ala. Allah gives us a very simple standard by which He will judge all of creation on the Day of Judgment, which is: إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ (Quran 49:13). Meaning, the most honorable among you are those who are the most conscious of Allah subhanahu wa ta’ala. This is a very instructive lesson for us when we think about community formation and community building. 

We, as human beings, have, of course, divided ourselves based on our languages, ethnicities, races and genders, based on social classes, based on our accolades and achievements, based on our money, based on our personalities, and our socio-economics. We have many ways that we have division. But Allah subhanahu wa ta’ala reminds us that ultimately all of that will be for nothing because this is all temporary. The only thing that will allow you to exceed someone else is if you are closer to Allah subhanahu wa ta’ala. And this very simple principle allows equal footing and equal grounding for every individual. No one is superior to anyone else, other than how much effort they put in their personal relationship with Allah subhanahu wa ta’ala. 

In a world where we are divided in so many different ways, either consciously or subconsciously, having a very simple principle like that doesn’t make a distinction between how long a person has worshipped Allah; how long a person was Muslim; or where a person is in the world, or what their background is, or what their gender might be, or anything that we might use to think of ourselves as better than others. Allah subhanahu wa ta’ala says that all of you will be judged on this one standard. That is the standard all of us should be aspiring towards so that Allah subhanahu wa ta’ala has mercy upon us on the day of judgment.  

May Allah subhanahu wa ta’ala guide, bless and protect us all and give us the ability to build a community that is healthy, functioning, spiritually uplifting, and creates equal opportunity for all of us for us to connect with Allah subhanahu wa ta’ala.  

والله أعلم وبالله التوفيق 

 

The post IOK Ramadan 2025: How to Build a Community | Sh Zaid Khan appeared first on MuslimMatters.org.

Questioning The Modern Condition Through Fasting

In a world fragmented by postmodern uncertainty and angst, where does one find substance and meaning beyond fleeting subjectivity? Even before that, let us start with a recognition that there is indeed a crisis of meaning in the modern world and that its root causes are spiritual. And, as neo-liberal consumer culture commodifies existence, the immediate question that strucks one’s conscience is: has the human self lost its metaphysical grounding? Kierkegaard’s (Danish theologian, philosopher, poet, and social critic) argument further augments this assertion when he says that the most dangerous thing in this world is to “loose oneself.” In the absence of critical consciousness, the Muslim subject finds itself operating in spaces that are not of its own making and under the illusion that it is free.

In his book The Rise and Triumph of the Modern Self, Carl Trueman explores the same question—how modern identity has shifted from a stable, community-rooted self to a fluid, ‘expressive individualism’—a term that Charles Taylor coined—that prioritizes immediate material realities over external truths. He argues how the rise of this modern self-expressive human subjectivity was predicated on fundamental changes in how the self is understood. And, as the end product of this modern project, he asserts, lies the following progression:

“The self must first be psychologized; psychology must then be sexualized; and sex must be politicized.”

Also, in his luminous essay, ‘No Activity Without Truth’, Frithjof Schuon further complicates this question:

“That which is lacking in the present world is a profound knowledge of the nature of things; the fundamental truths are always there, but they do not impose themselves because they cannot impose themselves on those unwilling to listen.”

Those truths, so often derided in the modern world, can be found in tradition—and by this term we mean something very different from the jaundiced senses it has accumulated in the modern mentality (‘the blind observance of inherited customs’, and the like).

Quranic Paradigm

“The Qur’anic paradigm of selfhood is not one of perpetual reinvention based on psychological impulses but of disciplined refinement through divine remembrance” [PC: Masjid Pogung Dalangan (unsplash)]

In contrast to this prelude, we analyze how the Qur’an foregrounds a critical ontological paradigm—one that situates human subjectivity within the orbit of divine sovereignty. The enactment of sacred law and submission to a transcendent metaphysical order constitute a counter-hegemonic force against the neoliberal ethos of neo-liberalism and expressive individualism. Within this framework, fasting is not a mere ascetic discipline but a radical ontological rupture—a recalibration of the self that dismantles the regime of desire and the fictive constructs of modern identity. Against the imperative of self-authorship, fasting inaugurates an antinomian freedom: a negation of corporeal appetites that paradoxically affirms the primacy of divine transcendence. The Qur’anic paradigm of selfhood is not one of perpetual reinvention based on psychological impulses but of disciplined refinement through divine remembrance.

This process of purification aligns with Ibn Arabi’s view of the self as a divine mirror, reflecting God’s attributes through continual self-realization. For Ibn Arabi, the true self is not shaped by psychological impulses or societal constructs but is a direct reflection of the Divine. Fasting, in this context, serves as a means of purifying the heart (tazkiyah) and removing the veils that obscure the Divine Light, aligning the self with its ultimate source. As the Qur’an states:

“Is he who was dead, and We gave him life and set for him a light whereby he walks among people, like him whose similitude is in darkness, whence he cannot emerge?” [Surah Al-An‘am; 6:122]

Thus, fasting emerges as an ascetic technology of the self—one that not only purifies but also functions as a metaphysical conduit to transcendence. Through an ontological attunement to the divine attributes, the self undergoes a process of de-subjectification, severing its entanglement with the epistemic crises of modern skepticism. In this reconfiguration, fasting reorients human interiority toward the eternal luminosity of the Divine, reinstating a metaphysical anchoring that subverts the atomized self of late modernity and reconstitutes subjectivity within the horizon of the sacred.

The Pursuit of Spiritual Purity and the Ideal Model

In one’s journey of faith, the search for spiritual purification and transcendence is a constant endeavor. But have you ever considered an exemplary model that surpasses human limitations? Let us reflect upon a luminous, cosmic paradigm that transcends worldly dimensions and offers guidance through its radiant presence.

This model is none other than the realm of the angels—beings created from pure light, free from sin, devoid of base desires, and unburdened by human needs such as food, drink, or reproduction. They exist in perpetual obedience to the Divine, as Allah states:

“And they say, ‘The Most Merciful has taken a son.” Exalted is He! Rather, they are [but] honored servants.”

“They do not precede Him in speech, and they act only by His command.” [Surah Al-Anbiya’; 21:26-27]

The deeper we delve into the concept of faith in angels, the more we find ourselves immersed in a realm of spiritual beauty that manifests the grandeur of the Creator and instills within our souls a profound sense of belief in the unseen.

The Connection Between Humans and Angels

One may wonder: is it possible to attain such a level of spiritual purity? How can a human being compare to the angels? While angels are unique entities of the unseen realm, and Allah creates what He wills beyond human comprehension, there exists an intrinsic relationship between humankind and the angelic order—one that traces back to the very creation of Adam . When Allah commanded the angels to prostrate before Adam, it was a recognition of the noble essence imbued within the human soul—an essence capable of love and devotion to the Divine. As the Qur’an states:

“When your Lord said to the angels, ‘Indeed, I am creating a human being from clay.”

“So when I have proportioned him and breathed into him of My Spirit, then fall down in prostration to him.”

“So the angels all prostrated together.” [Surah Sad 38:71-73]

Fasting: A Divine Invitation to Spiritual Elevation

“Through fasting, the soul ascends, joining the celestial ranks of the luminous angelic beings.” [PC: Abdullah Arif (unsplash)]

Have you recognized how deeply Allah loves you? He has granted you an opportunity to taste this state of spiritual purity, not as an abstract concept, but as a lived experience. This opportunity unfolds over an entire month—wherein you abstain from food, drink, and desires from dawn until sunset, liberating yourself from the constraints of the body. This profound meaning is reflected in the divine hadith:

“Every act of the son of Adam is for him, except for fasting—it is for Me, and I alone shall reward it. He abandons his food, drink, and desires for My sake.” [Sahih al-Bukhari & Muslim]

Through fasting, the soul ascends, joining the celestial ranks of the luminous angelic beings. However, a fundamental distinction remains: while angels are created in a state of inherent obedience, you consciously choose this spiritual discipline through struggle and devotion. This conscious elevation is a manifestation of divine honor, as Allah declares:

“And We have certainly honored the children of Adam, and carried them on land and sea, and provided them with good things, and preferred them over much of what We have created, with clear preference.” [Surah Al-Isra’ 17:70]

Thus, fasting is not merely an act of abstinence but a transformative ascent, elevating the human condition beyond its earthly limitations.

 The Parallels Between Angelic Existence and Fasting

Angels are entirely devoted to Allah , detached from worldly distractions, and engaged in ceaseless worship. They do not deviate from divine command, as the Qur’an describes:

“O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded. [Surah Al-Tahrim; 66:6]

In a similar manner, fasting begins with the renunciation of food, drink, and desires, but it extends far beyond these physical abstentions. Over the course of a month, the believer undergoes an internal transformation, distancing themselves from sinful inclinations and training the soul in swift obedience to divine commands. The discipline of fasting cultivates a state of heightened spiritual awareness, where the soul detaches itself from all distractions except for the remembrance of Allah .

This process mirrors the angelic state, for they are not merely free from physical sustenance but from all forms of disobedience and negligence. Thus, fasting is a passage from the visible realm (ʿĀlam al-Shahāda) to the unseen world (ʿĀlam al-Ghayb), bridging the gap between what is known and what lies beyond perception. It allows the believer to witness its external manifestations while simultaneously embarking on a metaphysical journey into the unseen, achieving a radical transformation in their spiritual consciousness.

Fasting as a Response to the Crisis of Modern Subjectivity

In an age where modern subjectivity is fractured by hyper-individualism and material excess, fasting emerges as a radical act of resistance—a return to a higher order that transcends the crisis of hyper-sensory immediacy. The human self, lost in the abyss of consumerism and nihilism, finds renewal in the discipline of fasting, reclaiming a sense of purpose beyond fleeting desires.

For Ibn Arabi, the self is in perpetual unveiling, a mirror reflecting divine attributes, yet veiled by the distractions of the lower world. Fasting, then, is not merely abstinence but an ontological purification, a stripping away of illusion to reveal the self’s primordial connection to the Divine. By mirroring the angelic order, fasting reminds us that true freedom is not in indulgence but in surrender, for as Ibn Arabi states, “When the soul is purified, it perceives with the light of God.” It is in this conscious transcendence that the believer reorients existence, bridging the seen and unseen, rekindling faith.

Let me conclude with some beautiful lines from Rumi to which I have returned many times on my own faltering journey:

“Come, come, whoever you are. Wanderer, worshiper, lover of leaving. It doesn’t matter. Ours is not a caravan of despair. come, even if you have broken your vows a thousand times. Come, yet again, come, come.”

 

Related:

– Why We Fast: The Theological Danger Of Awkward Apologetics

– The Ramadan Of The Early Muslims I Sh Suleiman Hani

The post Fasting As An Entry Into A Transcendent Cosmic Realm appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18, Episode 19, Episode 20, Episode 21, Episode 24

Transcript

In this episode, I wanted to reflect on a verse from Surah Ash-Shura, verse number 27, where Allah subhanahu wa ta’ala presents us with a hypothetical scenario and the consequences of that hypothetical scenario, had He allowed it to happen. Allah subhanahu wa ta’ala says:  

۞ وَلَوْ بَسَطَ ٱللَّهُ ٱلرِّزْقَ لِعِبَادِهِۦ لَبَغَوْا۟ فِى ٱلْأَرْضِ وَلَـٰكِن يُنَزِّلُ بِقَدَرٍۢ مَّا يَشَآءُ ۚ إِنَّهُۥ بِعِبَادِهِۦ خَبِيرٌۢ بَصِيرٌۭ ٢٧ 

Had Allah given abundant provisions to ˹all˺ His servants, they would have certainly transgressed throughout the land. But He sends down whatever He wills in perfect measure. He is truly All-Aware, All-Seeing of His servants. (Quran 42:27) 

 Allah subhanahu wa ta’ala says that had Allah subhanahu wa ta’ala given in abundance to all of His servants, then they would have transgressed on the earth. But Allah subhanahu wa ta’ala sends down or gives in proportion to what He wills. And indeed, Allah is all-aware and all-seeing of His servants. This particular verse reminds us of the outcomes of our du’as. We believe Allah subhanahu wa ta’ala is all-seeing, all-hearing, and all-knowing of our du’as. Allah subhanahu wa ta’ala accepts all of our du’as, hears all of our du’as, and knows what we will ask for before we even think of asking for it. Yet, when a person makes du’a, they obviously do not see the outcome of their du’a as they wished for it, all the time.  

 So how are we supposed to believe or expect from Allah when it comes to the acceptance of our du’as? Well, we have one of three outcomes. Number one, Allah subhanahu wa ta’ala gives you exactly what you had wished for, what you had asked for. It might be soon. It might be later, but you get exactly what you asked for. And if you think about it, this is going to be perhaps the smallest category of outcomes simply because if Allah had granted every person exactly what they wish for, even though He has the power to do so, then this world would be in chaos. So, Allah subhanahu wa ta’ala does not give us always exactly what we ask for. This leads to the second outcome of all of our du’a’s.  

 The second outcome of all of our du’a’s is that Allah subhanahu wa ta’ala, instead of giving us exactly what we ask for, Allah subhanahu wa ta’ala gives us something else in return. It might be something that we never expected. It might be something that we never considered. It might be something that we never thought about and we never thought it would be better for us. But, Allah, in His wisdom and knowledge and mercy, knows that it is better for us. So instead of what we ask for, Allah subhanahu wa ta’ala gives us something better. And we believe in this. In lieu of our du’as being given in any other form, Allah could also remove a trial or a difficulty from our life. We don’t know what challenges may be placed in our lives and what challenges may have been removed because of our du’as. We might not have known about that challenge, or we might not have asked Allah to remove that challenge from our life. Yet, in lieu of granting us exactly what we wished or giving us something else in return, Allah subhanahu wa ta’ala, in His wisdom and mercy, removes a harmful difficulty from our life.  

 Outcome number three is where a person’s du’a is kept in reserve in the hereafter. Meaning, they are able to ask Allah subhanahu wa ta’ala for anything that they wish in the hereafter and Allah subhanahu wa ta’ala will grant their du’a in the hereafter. And Allah reminds us through this ayah why it is exactly like this that everything that we ask for is not granted to us in this world, even though it is very difficult to accept at times. Because we, in our finite perspective, think we know what is best for us and we ask Allah subhanahu wa ta’ala for a particular outcome; we work towards a particular goal; and ultimately, we see that all our efforts have been for nothing. Allah subhanahu wa ta’ala has not granted it to us exactly what we wanted. 

 And a person can feel very despondent. A person might feel that their du’a was not accepted. That’s why they weren’t granted this particular blessing, which they truly wanted. But Allah subhanahu wa ta’ala says that if He had given everything that his servants had asked for, if the world was literally open to us and the treasures of the world were accessible to every person, then which one of us would turn to Allah in a time when there was no du’a in the hereafter? When there was no need to? Which one of us would turn to Allah when we seemingly had everything that we needed at our feet? Would you and I turn to Allah Subhanahu Wa Ta’ala if we didn’t have anything to ask for? 

 Allah subhanahu wa ta’ala’s wisdom in holding back some of the things is for our own benefit. It’s for our own good because Allah knows that perhaps, if He were to grant us this blessing, it would take us further away from Allah. It might cause a difficulty that we would be unable to overcome. We don’t know. But, we trust in the judgment of Allah. We trust in the knowledge of Allah subhanahu wa ta’ala. And we trust in the fact that Allah subhanahu wa ta’ala has absolutely given us something better in return. Or that we will absolutely get that outcome. Either in this world or in the next.  

 May Allah subhanahu wa ta’ala guide, bless and protect us all, accept all of our du’as, give us the best outcomes of all of those du’as, and give us the ability to accept the outcomes of all the du’as, whether we know it or not. May Allah guide, bless and protect us all.  

The post IOK Ramadan 2025: Why Not? | Sh Zaid Khan appeared first on MuslimMatters.org.

“Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.” [Surah Ar-Ra’d: 13;28]

 

 

My piercing gaze of blood-burst boiling eyes

Has rent the seven curtains of the sky;

My burning chest is fanned by anguished sighs,

But lips are sealed from ever asking why;

   For one who’s spent a life in racing grief,

   Your name is where he’s fled to seek relief

 

Your name’s the rain that gentle drips on earth –

That gasps like desert traveler gripped by thirst;

Like the desperate pleas of a mother giving birth,

When child comes, will turn to sudden mirth!

   Your name’s the flame that pulses in the cold,

   The only place to place the weight I hold

 

O, friend who’s walked with me on every road!

Friend when I’ve been forced from all abodes!

Friend who’s held me when the grief that snowed

Has melted into gushing tears that flowed!

   You’re this journey’s only constant friend –

   You’re the beginning, you’re the only end

 

Your name is heard in whispers of the breeze,

In songs of larks, in buzz of busy bees,

In conversations between the rustling leaves

That dance upon the gentle sway of trees;

   Your name is heard on hearts in steady beat –

   That accept their loss but won’t accept defeat

 

Your name’s proclaimed like thunderous battle cry,

Or secret love that’s whispered in a sigh;

It sweetens grief like sugar mixed with chai,

Gives life its color like a vibrant dye!

   Your name is life that flourishes in spring

   As winter melts with all the warmth it brings

 

Your name is echoes heard in silent halls;

Your name is drops that rage as waterfalls;

Your name is mortar turning bricks to walls;

Your name is storm-struck mountain standing tall;

   Your name is balm upon my cracking lips,

   The taste of home that comes in frequent sips

 

Come, hold me as my mind’s in trembling shake,

Grasp me in this world in constant quake;

Come, be my cool as I’m burning at the stake,

Or gather shards of heart in constant break;

   Come press your hand against this restless chest

   And bring my bursting heart to long-awaited rest

 

Related:

– Looking To Allah To Save Me: A Ramadan Poem

– The Definition of Fasting – A Ramadan Poem

The post When Calm Descends As Dhikr Ends – A Ramadan Poem appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18, Episode 19, Episode 20, Episode 21, Episode 24

Transcript

All thanks and praise are due to Allah subhanahu wa ta’ala, and may His peace and blessings be upon His last and final Messenger ﷺ, his family, his companions, and those who follow Him until the end of times.   

 In this episode, I wanted to reflect on two verses from Surah Az-Zumar, verses 36 and 37 where Allah subhanahu wa ta’ala reminds us that He alone is sufficient for the believers and that the help of Allah subhanahu wa ta’ala is sufficient for us to overcome any difficulty, to prevent anything from happening to us and from being destroyed. Allah subhanahu wa ta’ala reminds us, in verse number 36,  

أَلَيْسَ ٱللَّهُ بِكَافٍ عَبْدَهُۥ ۖ وَيُخَوِّفُونَكَ بِٱلَّذِينَ مِن دُونِهِۦ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍۢ ٣٦ 

Is Allah not sufficient for His servant? Yet they threaten you with other ˹powerless˺ gods besides Him! Whoever Allah leaves to stray will be left with no guide. (Quran 39:36) 

Meaning, is Allah not sufficient for His servant? And the disbelievers make you fear, or they threaten you with the power of that which they worship other than Allah. And in our context, it might not necessarily be idols, but the people who have power and influence make us fear with their power and influence. That they have the capacity to destroy us, to harm us at will and there’s nothing we can do about it. 

But Allah subhanahu wa ta’ala reminds us, is Allah not sufficient for his servant? Allah subhanahu wa ta’ala reminds us that Allah is sufficient for us even though they make us fear. True power is Allah’s and true protection lies only with Allah. And whomever Allah subhanahu wa ta’ala has let go to be a stray (وَمَن يُضْلِلِ ٱللَّهُ فَمَا), then there is no one that can bring them back (فَمَا لَهُۥ مِنْ هَادٍۢ). There is no one that can guide them. 

Elsewhere in the Quran, Allah subhanahu wa ta’ala says that if a person is going astray, it is with the knowledge of Allah subhanahu wa ta’ala because nothing escapes the knowledge of Allah. But this is implied as Allah subhanahu wa ta’ala allows a person to make their own choices because of their arrogance, stubbornness and disbelief in Him. Allah subhanahu wa ta’ala ultimately lets them go to face the consequences. And whoever is on that path, then there is no one that can bring them back to the right path (فَمَا لَهُۥ مِنْ هَادٍۢ) because the only One that can guide is Allah. 

In verse 37, Allah subhanahu wa ta’ala says that Whomever He guides, there is no one that can lead them astray. 

وَمَن يَهْدِ ٱللَّهُ فَمَا لَهُۥ مِن مُّضِلٍّ ۗ أَلَيْسَ ٱللَّهُ بِعَزِيزٍۢ ذِى ٱنتِقَامٍۢ ٣٧ 

And whoever Allah guides, none can lead astray. Is Allah not Almighty, capable of punishment? (Quran 39:37) 

 Because Allah subhanahu wa ta’ala is the focal point that we have to focus on, Allah subhanahu wa ta’ala has put us on this path and He is the one that keeps us on this path. Then His guides one. If Allah does not will it, then that can take us off this path. And Allah reminds us, as a way of comforting us, is Allah not the one who is mighty (أَلَيْسَ اللَّهُ بِعَزِيزٍ ذِنْدِقًا)? Is Allah not the one who is capable of taking revenge? Is He not the One capable of exacting punishment from the disbelievers and oppressors on the Day of Judgment? 

 Within the last year, we have seen so many atrocities. Hundreds of pictures and videos are coming out of Gaza. We have seen poverty and displacement in Sudan. We have seen constant bombing in Yemen. And we have seen atrocities happening throughout the Muslim world in the last two decades.  

At times, it feels like we are very helpless. It feels like we don’t have any capacity to defend ourselves, influence or control, and that we are simply at the mercy of Allah Almighty. We are at the mercy of people who are willing to harm us for any reason whatsoever. We are at the mercy of those who have no faith. We are at the mercy of those who have no compassion. We are at the mercy of those who are helped by others, who also have no compassion. Our lives, as believers, and as people who think differently, are devalued. And our personhood is dehumanized to the point where, when we have thousands and hundreds of thousands of losses and there is no one that blinks an eye. Or if the people do blink an eye, those that are in capacity, power, and control, do nothing to change the course. It is disheartening at times. And it is very natural to feel disheartened because as human beings, Allah has given us that capacity to feel a multitude of emotions. Yet, our over-the-top, overpowering emotion should always be hope. 

 Is Allah not sufficient for His servant? (أَلَيْسَ ٱللَّهُ بِكَافٍ عَبْدَهُۥ ۖ)? Just like how the Prophet صلى الله عليه وسلم and the Sahaba رضي الله تعالى عنهم had firm faith on Allah subhanahu wa ta’ala and how in the battle of Badr, which happened during the month of Ramadan, Allah subhanahu wa ta’ala allowed a small group of believers who were not well-equipped nor fully armed, to face an army who was willing to do them harm, who were fully equipped and intent on wiping out the believers. 

Allah subhanahu wa ta’ala granted the believers victory (أَلَيْسَ ٱللَّهُ بِكَافٍ عَبْدَهُۥ ۖ). It is a reminder for you and I that Allah is sufficient for us. There is no one that we need if we have the help of Allah subhanahu wa ta’ala. In order to receive the help of Allah, we have to constantly turn back to Allah.  

 May Allah subhanahu wa ta’ala guide us and protect us, give us knowledge that benefits us, give us the ability to always turn back to Him, to always ask for His help, and to always be convinced of the fact that Allah subhanahu wa ta’ala is sufficient for us and we have no need for anyone else. May Allah subhanahu wa ta’ala bless us all.  

 

The post IOK Ramadan 2025: Allah is Sufficient | Sh Zaid Khan appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18, Episode 19, Episode 20

Transcript

All thanks and praise are due to Allah subhanahu wa ta’ala. May His peace and blessings be upon His last and final messenger ﷺ, his family, His companions, and those who follow them until the end of times. May Allah subhanahu wa ta’ala accept all the worship we have done so far during this blessed month.  

 The most important days of the year, the most important nights of the year are now upon us. One of these nights could be Laylatul Qadr. One of these nights could possibly be the night of power, the night of magnificence, the night of decree, the night of power. This night is more virtuous and better than a thousand months. 

 And if we catch this night, if we spend this night in worship, then all of our previous sins will be forgiven. May Allah make all of us among those who are able to benefit from the blessings, the rewards, and virtues of Laylatul Qadr. As you know, the human body is not simply a composition of bones, cells, flesh, and organs. We are not just a physical body. Rather, as human beings, we are composed of the physical body as well as the soul. And the soul is what truly gives life to the physical body.  

 All of us know that in order for the physical body to be healthy, we have to take care of it. It requires nourishment. It requires food, drink, nutrients. We have to take care of our health. We have to be careful about our diet. Just like the physical body requires care, the soul also requires care. It also requires nourishment. And there are certain things we can do to nourish the soul. And at the beginning of the 21st juz, in verse number 45, Allah mentions three specific acts that we can consider to be nourishment for the soul. We can classify it as soul food. Allah very beautifully instructs the Prophet ﷺ and by extension, all of us, saying, 

ٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِنَ ٱلْكِتَـٰبِ وَأَقِمِ ٱلصَّلَوٰةَ ۖ إِنَّ ٱلصَّلَوٰةَ تَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۗ وَلَذِكْرُ ٱللَّهِ أَكْبَرُ ۗ وَٱللَّهُ يَعْلَمُ مَا تَصْنَعُونَ ٤٥ 

Recite what has been revealed to you of the Book and establish prayer. Indeed, ˹genuine˺ prayer should deter ˹one˺ from indecency and wickedness. The remembrance of Allah is ˹an˺ even greater ˹deterrent˺. And Allah ˹fully˺ knows what you ˹all˺ do. (Quran 29:45) 

Meaning, recite what has been revealed to you from the book and establish prayer. Surely prayer stops a person from indecency and evil. And the remembrance of Allah is greater. And Allah knows everything you do. In this verse, Allah is speaking directly to the Prophet ﷺ. He’s giving him very specific, particular instructions. And although this verse is directed to the Prophet ﷺ, by extension, it’s directed to each and every single one of us. Allah instructs the Prophet ﷺ to engage in three specific acts of worship: تِلَاوَةُ الْقُرْآن reciting the Qur’an, establishing prayer, إِقَامَةُ الصَّنَاةِ is r. And the third, ذِكْرُ اللَّهِ is remembering Allah. 

أُتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَامِ Recite what has been revealed to you from the book. Reciting the Qur’an is one of the most virtuous and one of the most beneficial activities we can engage in. The Qur’an is a balm for our souls. It is a polish for our hearts. It’s one of the most beneficial activities we can engage in, because when we recite the Quran, we are spending time in the company of the divine speech of Allah. And the benefits of reciting the Quran are too numerous to be counted.  

There are several ahadith of the Prophet ﷺ that speak about the virtues, the rewards and benefits of reciting the Quran. The Prophet ﷺ told us: 

 مَنْ قَرَأَ حَرْفًا مِنْ كِتَابِ اللَّهِ فَلَهُ حَسَنًا وَالْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا وَلَا أَقُولُ أَلِفْنَا مِمْحَرْفٌ وَلَكِنْ أَلِفٌ حَرْفٌ وَنَامٌ حَرْفٌ وَمِمٌ حَرْفٌ  

Whoever recites a letter from the book of Allah, gets a reward. And that reward is automatically multiplied by 10. And I’m not saying that Alif, Laam, Meem is one single letter. Alif is a letter. Laam is a letter. Meem is a letter. Every single letter of the Qur’an we recite, we are receiving unimaginable reward. Unimaginable blessings from Allah .  

The Prophet ﷺ said, 

 إِقْرَأُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي شَفِيعًا لِأَصْحَابِهِ يَوْمَ القِيَامَةِ  

“Recite the Qur’an because it will come as an intercessor on behalf of its companion on the Day of Judgment.” (Mishkat al-Masabih 2120). 

When we recite the Qur’an, it increases our Iman. It strengthens our relationship with Allah. Allah describes the believer saying, 

إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـٰتُهُۥ زَادَتْهُمْ إِيمَـٰنًۭا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ ٢ 

“The ˹true˺ believers are only those whose hearts tremble at the remembrance of Allah, whose faith increases when His revelations are recited to them, and who put their trust in their Lord.” (Quran 8:2). 

Meaning, when His verses are recited to them, it increases their faith. Our hearts become rusted. When we engage in sins and disobedience, there are spots and rust that is covering the heart. And the Prophet was asked, “What is the polish of the heart? How do we remove that rust? He ﷺ said,  

كَثْرَةُ ذِكْرِ الْمَوْتِ وَتِلَاوَةِ الْقُرْآنِ 

‘Frequently remembering death and reciting the Qur’an.’” (Mishkat al-Masabih 2168). 

The Prophet ﷺ had a regular, daily portion of the Qur’an that he would recite. The Sahabah had a portion of the Quran that they would recite daily. Similarly, all of us should have a portion of the Quran that we recite daily.  

I believe it’s time to elevate the standard of our community. At a bare minimum, all of us should aspire to reciting one juz’ a day. All of us should aspire to hit that goal. If we can do more, alhamdulillah. But all of us should be trying to reach that bare minimum goal. That I am going to recite one juz’ of the Quran every single day. So that every month, I’m going through an entire cycle of the Quran. That is something very doable. If you are fluent, if you’re proficient in your Qur’anic recitation, it can take you perhaps 20-30 minutes to recite an entire juz’. That is not a long period of time. Only 20-30 minutes of your day. For those of us who aren’t there yet, no problem. Still recite those 20-30 minutes however much you can in those 20-30 minutes. But work towards that goal that I am going to practice so much. I am going to work on my recitation, so that I can reach this goal of reciting one juz’ a day. And the amount of barakah, the amount of blessings that it’s going to bring into our lives, cannot be described. Obviously reciting it for the sake of reward is something that’s good; it’s commendable. But the main purpose of reciting is then to understand.  

The second act, وَأَقِمِ ٱلصَّلَوٰةَ, is establish prayer. This means praying properly, correctly, fulfilling all of the shurut (conditions), arkān (integrals), wajibat (mandatory acts), sunan (recommended practices), adab (etiquettes). Pray properly and correctly. Praying consistently, regularly, five times a day, every single day, establishing prayer.  

And the scholars mention that when it comes to establishing prayer, there’s actually two components: the external component (an outward component) and an internal component. The outward component of establishing prayer is praying properly, correctly, following the example of the Prophet ﷺ. The form of prayer itself. Following all the rules and regulations of salah to make sure that it’s being performed properly and correctly. As the Prophet ﷺ said,   

صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي  

“Pray as you have seen me praying.” (Mishkat al-Masabih 683). 

So, the form of prayer is important. That’s part of iqamat as-salaah. That’s part of establishing prayer. And that is why it is a personal obligation upon all of us to learn the fiqh of salah. All of us should be well-versed in the rules and regulations related to prayer. What makes my prayer valid? What makes my prayer invalid? What are the pre-conditions for the validity of prayer? What are the arkans (integrals) of salah? What are the wajibat (mandatory actions) of prayer? What are the sunan (the recommended practices) of prayer? What are the adab (etiquettes) of prayer? That is something all of us should learn. And that’s part of establishing salah.  

The second part is the internal aspect. The inward aspect. And that is praying with ikhlas (sincerity), ihsan (excellence), khushu’ (mindfulness and concentration). Make the prayer meaningful. When I’m praying, I’m not just going through motions. I’m not just performing a physical act. Rather, I am performing an act of worship that has deep, profound meaning. And when I’m praying, I’m praying with sincerity. And I’m praying with mindfulness and concentration. I’m praying with humility. I recognize that I’m standing in the presence of my Lord and Creator. And because of that, I am going to pray with ihsan. And the Prophet ﷺ described ihsan as the following: 

 

أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ 

“It’s to worship Allah as if you can see Him. And if you can’t see Him, know that He sees you.” (Sahih al-Bukhari 50). 

So pray with that mindset and that attitude. And if I pray with that mindset and attitude, then I am going to be calm and collected in prayer. And I am going to be mindful. I’m going to be focused. I’m going to have humility and concentration. And that is how prayer becomes meaningful and impactful in my life. And that is how prayer becomes enjoyable. I will taste the sweetness of salah.  

And then Allah mentions one of the benefits of prayer, “ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الفَحْشَاءِ وَالْمُنْكَرَ Truly prayer prevents and stops indecency and evil.” الفَحْشَاء is indecency, indecent speech, indecent behavior. مُنْكَر is evil, anything that the Sharia considers to be evil, unlawful, reprehensible, disliked. That is a natural consequence of iqamat as-sana. That is the result of establishing prayer. That it’s going to help me stay away from sin. It’s going to keep me away from disobeying Allah. It’s going to help me control my tongue. It’s going to help me control my eyes. It’s going to help me control my thoughts. I’m going to have a heightened state of God consciousness. And our teachers would say that if you are praying regularly, yet you are still involved in some sin, then check your prayer. There has to be something missing in your prayer. Perhaps there’s some shortcoming, some deficiency. 

The third thing is that the remembrance of Allah is greater وَلَا ذِكْرُ اللَّهِ أَكْبَرُ. One of the understandings of this ayah is that remembering Allah is an even stronger deterrent from sinning. Engage in dhikrullah frequently.  

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ ٱللَّهَ ذِكْرًۭا كَثِيرًۭا ٤١ 

O believers! Always remember Allah often. (Quran 33:41) 

That, O you who believe, remember Allah abundantly. Remember Allah frequently. Remembering Allah includes reciting certain phrases and expressions of praise and gratitude. It can include all of the daily supplications: waking up in the morning, entering the restroom, exiting the restroom, looking in the mirror, putting on your clothes, before eating, after eating, exiting the home, traveling, returning home, entering the masjid, and exiting the masjid. That’s all dhikrullah. And the main purpose of these practices, is to constantly be mindful of Allah. 

And if we’re constantly mindful of Allah, then we’re definitely going to be staying away from indecency, evil, and sin. Allah knows everything you do. So in this verse, Allah has mentioned three very significant, important, and beneficial acts of worship that all of us need to make part of our routine, especially during these last ten nights of Ramadan: tilawatul Qur’an (reciting the Quran), iqamatul Salah (establishing prayer), dhikrullah (remembering Allah). And this is not only in these last ten nights, but in every day of our lives.  

We ask Allah to give us the tawfiq, the ability, to implement the guidance of this verse. May Allah make us among those who recite the Quran regularly, consistently, daily. May Allah make us among those who truly establish prayer, both externally and internally. And may Allah make us among those who remember Him frequently.  

وصل اللهم على نبيينا ومولانا محمد وعلى آله وصحبه وسلم 

 

The post IOK Ramadan 2025: Soul Food | Sh Furhan Zubairi appeared first on MuslimMatters.org.

Masjids in Ramadan do a good job of accommodating space and food, but it’s also time for them to take measures to prevent abuse. 

Ramadan brings many special joys for children, one of which being the opportunity to stay late nights, or overnight at the masjid. The special challenge for parents though, is ensuring the safety of our children as we spend hours longer in closely packed public spaces with unfamiliar people in the masjid.

We cannot be naïve and assume that child sexual abuse could never happen in a masjid or in the month of Ramadan. Recently, in Kuala Lumpur a man snuck into the woman’s prayer area and grabbed a girl, allegedly assaulting her while other women were praying. Last year in Pakistan, a 13-year-old boy was in i’tikaaf during Ramadan, when a man allegedly raped him. The overnight environment and the extended, unsupervised contact between adults and children create a risk for abuse. It is essential that we recognize this possibility before the tragedy of abuse has already occurred.

Whether your children are staying for i’tikaaf, attending an overnight program, or just being present in the masjid during taraweeh prayers, there are things that every parent needs to be mindful of.

For Ramadan and the Masjid in General

 – Stay Visible: For younger children, the preference should be to stay within visual range of a parent at all times unless they have express permission. When permission is given, provide a bracket of time for the children to return as well. For example, you may allow your child to head to the restroom or kitchen area on their own, but let them know that if they aren’t back in ten minutes, you will come and check on them.

If children are to go outside to play, make sure it is only in areas where other children and adults are and where security or volunteers are keeping an eye on them 

 – Stay Together:  It’s natural for kids to wander or go to the back of the masjid, and it may not be realistic to keep them in view while also doing salat. However, parents should be strict to ensure their children stay within their respective side of the masjid, or if they do go play it must not be alone. During taraweeh and qiyam, many adults are not performing salaat and are also outside, and frankly, older kids or even peers can be perpetrators of abuse. 

Stay Aware: Long rakats, parental distractions, and the opportunity for repeated contact over the nights of Ramadan can give the ill-intentioned an opportunity for horrendous actions. Both parents and children need to be aware that these actions can come from either adults or other children and young adults. As always, children must be told to tell their parents if anything uncomfortable is happening. 

For I’tikaaf

“If a child is attending i’tikaaf, he or she should only be accompanied by direct relatives of their same gender.” [PC: Hung Li (unsplash)]

Itikaaf is a sunnah and one of the special acts of worship in Ramadan. It offers a transformative experience where one can focus purely on worship, spending ten days inside the masjid. While i’tikaaf is a beneficial practice for both children and adults, we must be aware of the potential risks, particularly when it comes to the safety of our young ones.

Itikaaf is open to everyone, and masajid at this time have more people than usual, with individuals staying together all night. People socialize during i’tikaf, and strangers may start ad-hoc halaqas for the youth and get to know them. While we shouldn’t assume the worst in their intentions, the fact is that in this environment, a predator can find someone more receptive to their advances, start sleeping next to them, and begin inappropriate behavior.

Masjids would do well to post guidelines and require a certain distance between bedding areas. Additionally, if there are classrooms, office rooms, or similar areas in the masjid, staff should ensure they are locked. If a masjid opens itself for i’tikaaf it must also take the necessary steps to ensure the safety of those coming for i’tikaaf. 

I’tikaaf Safety for Children

If a child is attending i’tikaaf, he or she should only be accompanied by direct relatives of their same gender. Even if there are other trusted adults whom the parents know well, a child’s only companions for i’tikaaf should be immediate family. This helps establish clear boundaries for the child, reinforcing an understanding of what is appropriate in terms of closeness, and it makes clear who the child’s protectors are. Masjids should also stipulate this. This will be very impactful in preventing abuse.

I’tikaaf Safety for Unaccompanied Teens

“Masjids that permit young teenagers to participate in itikaaf should keep a watchful eye on them.” [PC: Aldin Nasrun (unsplash)]

For young adolescents, parents should carefully assess whether their child is ready to attend i’tikaaf without other trusted and responsible friends or community members. Although this age group may seem ready, the reality is that they often aren’t.

If your child is more impressionable or lacks assertiveness, then they can be targeted for entrapment attempts or harassment. Parents should remind them of the possibility of inappropriate behavior even in the masjid during Ramadan. Masjids that permit young teenagers to participate in i’tikaaf should keep a watchful eye on them. Two teenagers should never be allowed to share a tent, as this could create a situation where inappropriate behavior goes unnoticed. 

Peers, or those slightly senior, can influence juveniles to engage in illicit actions, or even sexually abuse them. They can be the ones to introduce pornography and test one’s openness to homosexual acts. Frequency of contact, late night hours or sleeping over, and lack of supervision make even i’tikaaf a possibility for these actions, and we cannot be naive about this!

I’tikaaf for Women & Families

Some masjids allow all-night stays for families or i’tikaaf for women as well. The same safety measures should apply with additional security measures. Even if women are not staying the night, extended night-time hours in the masjid warrant extra precaution and protection. We have to take security seriously, especially for women and children. If a masjid does allow for children or unaccompanied women to do i’tikaaf it must also take appropriate security measures.  The women’s prayer areas should be clearly designated and separated from the men’s areas to maintain privacy and ensure a secure environment.

By implementing these precautions and maintaining vigilance, we can ensure that i’tikaaf remains a spiritually enriching and safe experience for everyone involved.

 

Related:

– From The Playbook Of A Child Predator: What Muslim Parents Need To Know

– Safeguarding Children In Today’s World: An Islamic Perspective On Child Sexual Abuse Prevention And Protection

 

 

The post I’tikaaf, Ramadan Nights, And Children’s Safety: A Call For Vigilance And Protection appeared first on MuslimMatters.org.