The entire way to the next shelter, my grandfather repeated, “I want to go back to my home.”

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.

Palestinian prisoner deaths rapidly escalating since 7 October 2023.

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.

After disaster struck, all three faiths are worshiping under the same roof, forming a microcosm of peaceful coexistence

Entering a sacred space like the First United Methodist church in Pasadena can stir emotions. Curious visitors often wander through the church doors, attracted by its gothic exterior, and instinctively start to whisper.

The space on Colorado Boulevard – a busy thoroughfare that doubles as part of the Rose Parade route every New Year’s Day – has always felt holy, said the Rev Amy Aitken, the pastor. Now she wants it to feel like a safe space for two other religious groups that are sharing the facilities for worship: the Islamic Center of Southern California and the Pasadena Jewish Temple and Center.

Continue reading...

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.

“The war didn’t kill us, but this dust might.”

Wafa Aludaini trained English speakers to defend the Palestinian cause.

Post-Eaton fire, congregants who want a quick rebuild are met with a question: how long are they allowed to grieve?

Before the Masjid Al-Taqwa, a mosque in Altadena, was reduced to rubble in the Eaton fire in January, it was a space that belonged to all its worshippers. When the urge for prayer stirred the soul during off-hours, a faithful follower could borrow the key and have the place to pray.

Now without a mosque during Ramadan, members are worshipping in diaspora. The weekly communal prayer services are temporarily held in a park community room. After hours at a Muslim elementary school, members break their fast together. It’s a fragmented spiritual existence.

Continue reading...

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.

The cherished tradition reminds us to pause and reflect on our words and actions, and cultivates a profound sense of empathy

With its month-long array of beautiful rituals and meditations, Ramadan offers an enriching pause from the demands of daily life, allowing people to cultivate compassion and prioritise truthfulness in both small and significant ways.

As a Muslim observing the challenging yet cherished daytime discipline of refraining from food and water, the experience within a multicultural landscape is particularly fascinating. In a society often fixated on material pursuits and instant gratification, fasting provides a sense of contentment that cannot be found in worldly possessions.

Fasting has been prescribed for you, as it was prescribed for those before you, so that you may learn self-restraint.

Shadi Khan Saif is a Melbourne-based journalist and former Pakistan and Afghanistan news correspondent

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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.

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