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.

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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, 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.