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Hierarchitis

Indigo Jo Blogs - 4 January, 2026 - 18:28
A sepia photograph of a young white man (wearing a dark suit and tie) and woman, with above-shoulder hair and a scooped neck top or dress.

Recently I listened to two BBC podcasts in the Crime Next Door strand. One was about the kidnapping of Lesley Whittle, the teenage daughter of a local bus company boss, in the mid 1970s by a notorious serial armed robber and killer named Donald Neilson and was found hanged in a storm drain under a public park; the other (Death on the Farm) was about a brother and sister, Griff and Patti Thomas (right), murdered in a farmhouse in west Wales around the same time, a death ruled a murder-suicide by the police, the coroner and the chapel pastor who refused them a church funeral, a verdict believed by none of her family and friends. In both cases, a senior detective was in charge who had the reputation for “always getting his man”; in the first, he had solved a number of murders but was new to investigating kidnappings for ransom (as, admittedly, was the whole profession), while in the second, it appears that he did not want to ruin a winning streak by being unable to solve a high-profile murder, so he jumped to the conclusion that it was a murder-suicide because there was no evidence of forced entry. These two stories reminded me of two more recent cases of a killer left to carry on killing or not apprehended as soon as he could have been because of a senior detective sold on a pet theory: the Yorkshire ripper case in the early 1980s, where the lead detective believed the killer was from another part of the country on the basis of a hoax and ignored (and aggressively rebuffed) leads that suggested a local culprit, and the White House Farm murders in which Jeremy Bamber murdered five members of his adoptive family and then tried to frame his adopted sister; the senior detective believed his story, and would only accept that he was wrong when other detectives proved to him that it was physically impossible for the sister to have killed herself with the rifle.

Last week Sue Marsh, a disability activist I came to know while campaigning against the Tory austerity programme of the early 2010s, published an article on her Substack about the culture she found while a patient at Addenbrookes hospital in Cambridge in the 90s and 2000s with Crohn’s disease, an obstructive bowel disorder. While the hospital carried out some pioneering research and some of its doctors were brilliant, there were also consultants who were sold on unscientific and irrational beliefs and treated patients cruelly on the basis of them, and because of the status of Addenbrookes and of Cambridge, what those consultants said and did became common practice. Ultimately the hospital was put in special measures because of botched operations and mistakes known as “never events” (i.e. they should never happen, such as the wrong part of someone’s body being operated on or removed or an instrument left inside them), and the health watchdog Monitor kept them under observation for 18 months, during which surgeries could not go ahead without them present. Even after this, however, doctors trained there at that time were appointed as consultants elsewhere, and good practice was replaced with bad (and cruel) practice learned at Addenbrooke’s. They were spreading like a hospital-acquired infection.

And Sue’s story about how the hierarchies in the health sector undermined good care reminded me of the tragedies and scandals in policing caused by the obsession with hierarchy at the expense of justice, human life or getting the job done (especially when that job was justice or saving lives). People are unable, or face punishment for, raising concerns; they are expected to address a superior officer meekly and always acknowledging their superiority; the superior rank is taken as proof of their being more experienced or better at their job, and though they may have experience, their rank may have had as much to do with impressing the right people at the right time or being in the right social clubs, or discrimination against a competitor because of their race or sex, or something else. Certain people, because of who they are, are assumed to know best, or they are assumed to be right because they were right in the past. In the case of the Pembrokeshire farm murders, the senior detective (DCS Pat Molloy) came from out of area, was a hero from having solved a triple murder in Staffordshire but knew nothing about the local culture and did not speak Welsh, but drew conclusions based on assumptions that anyone familiar with it could have put right, had he listened. All of these situations in policing happened in the 1970s and 80s; no doubt someone will say that this was years ago and the culture of CID has been reformed since and the Ripper disaster could not happen again, though the ongoing scandals about misogyny, domestic abuse by officers going unpunished and sex offences by police officers going unpunished until they kill someone suggests otherwise, at least in some forces.

Hierarchitis affects other institutions as well. For much of the 20th century, co-pilots on civilian airliners could not dissent from their captain, even when the captain was plainly wrong, and planes crashed and whole planeloads of people were lost as a result, because the captain’s mistake could not be challenged. In the book Longitude, Dava Sobel told the story of a naval officer who believed that the ship he was on was a long way from where his superior officer thought, and when he raised his concerns, he was shot for mutiny. The ship then wrecked, as he had said it would, and the surviving crew robbed, and the superior officer murdered. Hierarchies and chains of command are, of course, sometimes necessary and maintaining them in normal times conditions people to act on them when discipline is vital, as during war or a life-and-death situation such as the arrest of a dangerous, wanted criminal or the extinguishing of a big fire. Hierarchitis occurs where they result in bullying, the shouting-down of valid dissenting opinions, the wrong people being promoted and then assumed to be always right because of that promotion, with unjust or lethal consequences for junior staff, patients or the general public.

Republican claims of ‘terrorism’ leave everyone unsafe, Muslim leader warns

The Guardian World news: Islam - 4 January, 2026 - 13:00

Edward Ahmed Mitchell of Council on American-Islamic Relations says Texas and Florida governors abusing power

The deputy director of the US’s biggest Muslim civil rights and advocacy group warns that Republican governors’ steps to declare his organization a “terrorist organization” won’t stop with the Muslim community.

“No governor should have the power to unilaterally declare a civil rights or advocacy group he disagrees with a terrorist organization, take punitive action against them, all in violation of due process and free speech,” Edward Ahmed Mitchell, the deputy director of the Council on American-Islamic Relations, told the Guardian this month. “If any governor can get away with abusing that kind of power, then no organization is safe.”

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Far Away [Part 3] – Wounded

Muslim Matters - 4 January, 2026 - 05:00

A mistake in a crowded street leaves Darius wounded and sick.

Read Part 1 | Part 2

* * *

Both Sides Match

Criminals were criminals wherever one went. Having been a low-level criminal myself, I knew the culture, expectations, and rules. These men saw me, a 13-year-old boy, as an easy score in a town that was apparently lawless.

My father had taught me never to reveal my skills before the fight begins. In this way, I could catch the enemy off guard. But I didn’t want to engage in a public brawl that could end up with either me dead, or the blood of these men on my hands. Perhaps if I were to demonstrate my ability to defend myself, these ruffians would seek easier prey.

I settled on a compromise. I already had the spear in my hand. I would strike one of the men hard enough to hurt, but not hard enough to kill, and then wait to see what the other would do.

A piercing sound made me flinch. A constable came running up, blowing a silver whistle and swinging a baton. So the town was not lawless after all. Like me, the constable wore dark trousers, a knee-length jacket, and cloth shoes with white socks, but he also wore a tall, cone-shaped hat. A badge hung from his waist identifying him as an officer of the law. The overall effect was comical, and I smiled. The constable was not coming for the ruffians or me, but for the two brawling men.

As I was distracted by this spectacle, the thug with the scarred mouth lashed out with a kick aimed at the inside of my knee. I reacted instinctively, sweeping the spear across the front of my body to redirect his kicking leg. Scar Mouth was fast, however. The kick had only been a feint to distract me from the knife, and he now lashed out with the blade, aiming for my neck. I tucked my head and took the cut across my shoulder, and at the same moment brought up the point of the spear and raked it across the attacker’s face, opening a deep wound from the corner of his mouth to his temple. He cried out and stumbled back, blood pouring from the wound.

“There,” I said savagely. “Now both sides match.” Even as I said these words, I knew I sounded like my father – cold rage was the essence of his personality – yet I did not care. I was furious, more at myself than at Scar Mouth. Like a fool, like a day-one novice, I had allowed myself to be distracted from an imminent threat, and it had nearly cost me my life. Nor had I entered River Flow, the combat state of mind my father had taught me, in which one moved without thought or emotion. What a debacle. My father would be ashamed.

The other ruffian, the red-eyed one, drew his knife and stepped forward, but at that moment another constable came running, whistle piping. Red Eyes picked up his companion, who had fallen to the ground, and tried to hustle him away, but the constable caught them and struck Red Eyes on the back of the head with a wooden baton. He collapsed like a dead man, and the constable proceeded to beat them both.

A Bloody Grin

I took the opportunity to walk quickly away, clutching my wounded shoulder. I ducked into a narrow alley between two shops, where laundry hung on ropes overhead, and the ground was littered with broken tiles and scraps of paper. Pressing my back to the wall, I drew a slow breath to steady myself, then removed my jacket – which was now sliced open across the shoulder – and peeled my shirt down to get a look at the wound. The cut ran like a bloody grin across the top of my shoulder. It was long but not deep, yet the edges already looked angry and dirty. Blood ran freely down my arm and abdomen. I was sure the ruffians’ knives were filthy. If I left the cut alone it would surely get infected, and I had no wish to lose an arm… or my life.

The alley was not as empty as I’d hoped. A woman paused at the far end, a basket of scallions on her hip, and stared at me with wide eyes. A pair of boys lingered nearby, whispering to each other, one pointing at the blood on my arm. An old man shuffled past slowly enough to make it clear that he was taking his time so he could watch. He grinned in embarrassment and looked away. Soon, two more people stopped. The city, it seemed, always had eyes.

I had been cut many times while training with my father. My father had always washed the wounds, poured rice wine over them – his drink of choice – and wrapped them in clean cloth.

I ignored the watchers and went to a public water pump at the end of the alley. The water smelled faintly of iron, but water was water.

I gritted my teeth and splashed it over the wound, rubbing gently with the corner of my shirt to wash out any dirt. Blood and water ran down my chest. It stung so badly that my hands shook, but I kept going until the water ran mostly clear.

A vendor’s stall stood just beyond the alley. I pressed a coin onto the counter without meeting the owner’s eye. He frowned at my age, at the blood, but handed me a small clay bottle of liquor. I uncorked it and poured it over my shoulder.

The pain roared up my arm like a wildfire. I might have collapsed if not for the fact that I had been through this before and knew what to expect. My breath hissed out between clenched teeth; my vision wavered. Someone gasped. Someone else muttered that I was mad. I braced my good hand against the wall and waited. When the fire subsided, I dared to look. The blood had slowed. Good enough.

Trust No One

As I tore a strip from the bottom of my shirt, a shadow fell over me. A woman — middle-aged, with a face like weathered bark and kind eyes — crouched beside me.

“Child,” she said gently, “you’ll ruin that shoulder if you leave it like that. Come to my house. My husband was a soldier. I know how to treat these things properly.”

I hesitated. She did not smell of wine or filth. Her hands were clean. There was nothing cruel in her eyes, only concern. For a heartbeat, I wanted desperately to go with her — to be tended to, spoken kindly to, looked after.

But I did not know her. I trusted no one in this place. My father had drilled this into me quite literally, that no one in this world could be trusted but family, and even then, with reservations. “Do not trust even me,” he used to say, and I knew he meant it, for he had been my tormenter as well as my caretaker.

“My aunt is nearby,” I lied. “She’ll see to it.”

She studied my face, as if weighing my words. Then she sighed, nodded once, and pressed a hand briefly — almost motherly — to my uninjured arm.

“Make sure you keep it clean,” she said. “And change that bandage in the morning.”

She left, and the little audience, sensing the show was done, drifted away. Only the boys remained long enough to give me a last curious stare before running off.

I pressed the folded strip of cloth to the wound and tied it in place with another strip looped under my arm and across my chest. It was clumsy work, but it held. The bandage soon grew warm and damp with blood, but not soaking. I could still move my arm. It was painful, but it moved.

“There,” I muttered under my breath. “So much for my first day in the city. Get it together, Darius.”

I pulled my bloodstained jacket back on, though the movement made me wince, and tightened the spear strap. I smelled like wine, sweat, and copper. I needed to find my aunt. This town was too much for me. The noise, stink, and sense of danger were overwhelming. I felt as out of place as one of the temple carp would be if taken out of the pond and placed upon a horse charging into battle.

For a moment, the image made me smile. A giant carp riding horseback, wearing battle armor and holding the reins, its mouth working as it gasped for air. I laughed out loud, drawing a few open stares from passers-by. The sound of my own laughter, as much as anything that had happened to me so far, frightened me. I sounded like a crazy person.

A woman passing by slowed at the sound. She held the hand of a little girl, perhaps ten years old, who was chewing thoughtfully on a glossy brown sweet skewered on a thin stick. The girl stopped to stare at me openly, her steps lagging until her mother tugged at her hand.

“Come on,” the woman said sharply, not unkindly but with impatience.

The girl resisted, craning her neck to look at me as if I were something curious washed up from the river. Then, to my surprise, she pulled free. Before her mother could stop her, she trotted toward me, the sweet bobbing in her hand.

“Lihua!” the woman called, startled, hurrying after her.

The girl stopped a few paces from me. She did not come too close. She looked at my bandaged shoulder, then at my face, then held out the sweet without a word, her arm fully extended, her eyes lowered in sudden shyness.

I stared at it, uncertain. No one had ever offered me food unprompted before. I took it carefully, as if it might vanish if I moved too fast.

The mother caught up, breathless. I braced myself for her to snatch the child away, to scold her, perhaps to curse me for frightening her daughter.

Instead, she looked at me and said sternly, “What do you say?”

I did not understand. I stood there holding the sweet, mute. “Hello?” I said finally. I looked the girl up and down. “Your dress is pretty.”

The girl giggled, but the mother frowned. “You say, ‘thank you,’” she snapped.

“Oh.” Heat crept up my neck. I had not been raised with such polite expressions. “Thank you,” I said quickly. I bowed deeply to the girl, deeper than necessary, the movement tugging painfully at my shoulder. The girl giggled again, pleased, and allowed her mother to take her hand.

They went on their way, the girl glancing back once, smiling.

I stood there holding the sweet until they were gone. Then I ate it slowly. It tasted of sesame and sugar, and might have been the best thing I had ever eaten. My heart lightened a bit.

I had been told by the Mayor that my aunt’s name was Jade Lee, her husband was Zihan Ma, and they had a child whose name the Mayor did not know. I walked through the streets asking about them. People waved me off, shook their heads, provided conflicting answers, offered to sell me things, and, in the case of one noble, spat on me.

Ming

When I presented my question to an old woman who owned a stand heaped with some kind of orange flower, she looked me up and down skeptically. “Are you Darwish Lee?”

I frowned. “No. I am Darius Lee.”

She snorted derisively. “How does someone not know how to pronounce his own name? Your father is that miserable lout, Yong Lee?”

I was stunned. How could someone know my father’s name in this town? “He’s not a lout,” I said hotly. “He was a peanut farmer, and he is in the army fighting the invaders. He’s… well… the Mayor says he died.”

The woman’s face softened. “I am sorry. To Allah we return. I will not speak ill of the dead.”

So this woman too worshiped the God called Allah. Before I could ask about it, she went on: “Your auntie’s husband, Zihan Ma, is my brother. My name is Ming.” She studied me more carefully. “You have been wounded.”

I tipped my head to the side as if to say, “I suppose so.”

“I am working now,” Ming said, “but if you are hungry you can go to my house and my daughter will feed you.”

I was, in fact, hungry, tired, and hurt, but I had come this far, and I wanted to meet my aunt. I told Ming so, and she gave me directions. I should follow the main road, then turn right when I reach a huge elm tree that shades the entire road. Continue past the temple, walk until I can no longer hear the temple bells anymore, then turn left. From there, it would be a quarter day’s walk. My aunt’s house was set back from the road, but they were the only farm on that road growing safflower, so when I saw the safflower, I should enter through the gate. There I would find my aunt’s house.

“I don’t know what safflowers look like,” I said.

Ming shook her head sadly. “You have a wooden head, don’t you?” She picked up one of the stalks heaped on her stand and shook it in my face. It had small green leaves and a roundish orange flower with spiky petals. Its scent was sweet but mild. “This is a safflower, strings-for-brains. From your auntie’s farm, in fact.”

A Long Walk

Before setting out, I bought a wedge of cheese and filled my gourd flask at a public well. I slung the spear over my good shoulder and started down the road Ming had described.

The town fell away behind me, swallowed by dust and distance. The sounds of carts and hawkers faded, replaced by the quiet tapping of my own footsteps and the soft slosh of water in the gourd. The road was lined here and there with elms and poplars, their leaves whispering in the breeze. Fields stretched on either side, some green and thriving, others bare and brown, like my father’s land in the bad years.

After a while, the cut in my shoulder began to throb – slowly at first, then harder, beating in time with my heart. The bandage felt hot against my skin. I shifted the spear and immediately regretted it. Pain shot down my arm like fire. I took the jacket off and tied it around my waist, then lifted my shirt and checked the bandage. The cloth was dark with fresh blood, and something thicker and sticky seeping through. I re-tied it as tightly as I could manage and kept walking.

By midday, the world seemed brighter than it should have been. The sun pulsed like a fevered eye. I felt sweat trickling down my back, but at the same time a strange chill crawled over my arms, raising gooseflesh. My mouth tasted bitter, my head felt stuffed with wool, and my shoulder was as hot as a coal burned beneath the skin. I tried rolling my arm to loosen it and nearly cried out. I could not lift the arm properly anymore. I noticed that my jacket had come undone from around my waist and was gone. It had fallen somewhere on the road. I could not go back for it.

I thought of Far Away and Lady Two. Were there thieves in my house even now, digging up the bare earth floor, searching for gold that did not exist? Would the Mayor sell the house, or simply take it? Would some stranger sleep on my straw mattress, or would it all be left to rot? I had worked so hard to bring that land back from the dead. The thought of it slipping from my hands made something tight form in my chest.

To distract myself, I ran through the Five Animals forms in my mind. Tiger claw to the throat, crane beak to the eyes, leopard fist to the ribs, snake flick to the groin, dragon kick to the head. I pictured my father correcting me, rapping my legs with a stick when my stance was not deep enough, shouting at me to sink, sink, sink. Now I could barely keep myself upright.

The truth that my father was almost certainly gone pressed up from the inside of my mind like hot, bubbling mud. He had been the foundation of my life as well as its bane. He had beaten me, starved me, and abandoned me, yet he had also trained me, fed me when there was food, and wept when he saw what his absence had done to me. Now there was no one between me and the world but myself. I felt sorry for myself in a way I never had before. The feeling was like a weakness in my legs, as if they had turned to noodles.

Step, step, step. One foot in front of the other. I tried to imagine my aunt, Jade Lee, and her husband, Zihan Ma. What kind of people were they? Would they welcome me, or see me as a burden? More beatings, more shouting, more nights going to bed hungry? If that proved to be the case, I decided, I would not stay. I knew how to steal without getting caught, how to move quietly, how to run. I could live as a thief if I must. I did not want that life, but I would survive. I had already survived worse.

By the time the sun tilted toward late afternoon, every step was an effort. My feet were sore, my back ached from the weight of my pack and the dao, and my shoulder burned as if dipped in boiling water. A faint buzzing filled my ears. The world swam slightly if I walked too fast. Twice I stumbled, and once I had to stop and lean against a poplar tree until the dizziness faded.

I followed Ming’s directions as best I could: past the great elm that shaded the road, past a small roadside shrine, past a temple whose bells I could hear faintly behind me even after it vanished from sight. The sound seemed oddly distant, like something heard underwater. At last, I saw a field blazing with orange flowers – safflower, I knew now – from which rose the low hum of bees. I hoped my aunt’s door was not far beyond it, because I was no longer certain how much farther I could walk.

Farmhouse

A low stone wall bordered the road. A gate of rough-hewn wood stood open. As I stepped through, a man in a blue jacket and soft shoes was coming out, leading a horse by the reins. He had the soft hands and weak shoulders of a city man, and he smelled faintly of incense and wine.

“He’s in fine form today,” the man said to no one in particular. “Totally cured my gout. His needles are blessed by heaven.”

I stepped aside to let him pass. As he passed me, he got a better look, or perhaps a whiff, and reeled back, covering his mouth with a sleeve. He mounted his horse with a grunt and rode off toward town.

Inside the gate, I found myself on a working farm. A few young men – hired hands, I guessed – were out in the fields tending the safflowers, wearing wide-brimmed hats, and moving carefully between the rows with baskets slung from shoulder poles. In a nearby pen, goats cropped at a low wooden trough, their bells tinkling softly. From a barn with wide double doors came the sound of cows mooing, deep and content. A henhouse squatted beside it, chickens scratching in the dust around the door. Two gray-brown donkeys grazed freely near a stack of bundled firewood, occasionally flicking their tails at flies.

An old gray and white cat lay perched atop a carriage near the barn, paws tucked under its chest, watching me with half-lidded eyes as if it had seen a thousand boys like me and expected nothing new.

It was a far wealthier farm than that which my father and I had owned. The buildings were straight and well-kept, the fences repaired, the tools neatly stacked under the eaves. Smoke rose from the chimney of the main house in a steady plume, carrying with it the faint smell of cooked vegetables and something savory.

I stood there in the yard, dust on my shoes and sweat drying on my back, and thought that they must be eating supper. I felt as weak as a newborn calf. My clothing was drenched in sweat, and my heart beat too hard as I stepped up to the heavy wooden door, and heard voices talking inside. I raised my hand to knock, hesitated, and dropped it. Then I took a breath, let it out, and knocked on the door.

Unwelcome

The man who answered was of average height but stocky and a bit chubby, with muscular arms and shoulders. His face was dark and handsome, with a thick black mustache and inquiring black eyes. His hair fell to his shoulders in soft waves – very unlike my father, who had kept his hair short or shaved.

He did not look like a native of this land, and I wondered for a moment if he was an invader, but that was silly. The invaders were said to be tall and ivory-skinned, wearing armor that shone like moonlight. This man was of average height, and darker-skinned than me.

Close behind him stood a woman, and a boy of perhaps 10 years old. The boy was lean and used to hard work, I judged, but nevertheless had a softness about his face, as if he had never faced any great hardship, never been abandoned, never been beaten. I almost hated him for that.

As for the woman, she was short, and her eyes had pronounced folds. Her teeth were white, and even from the way she stood I could tell that she was martially trained, as there was a restrained power in her posture. Even relaxed, she appeared poised to strike.

The man’s eyes shot to the dao on my back and spear in my hand, then roamed over me, perhaps taking in my calloused hands, young but muscular body, and my altogether wretched condition. The torn and bloodstained shirt, the sweat and grime.

“Are you here for treatment?” His voice was not welcoming. “I do not work after sundown. And if it’s trouble you’re looking for, you’re in the wrong place.”

I tried to speak, but what came out was a croak. A bout of dizziness washed through my head, and I planted the spear to steady myself.

Someone said something, but I didn’t understand the words. My vision had gone entirely gray. I felt myself falling. I dropped the spear and reached out for purchase, but found only air. And then I was aware of nothing.

* * *

Come back next week for Part 4 – A Safe Place

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:

Searching for Signs of Spring: A Short Story

A Wish And A Cosmic Bird: A Play

The post Far Away [Part 3] – Wounded appeared first on MuslimMatters.org.

Islamophobia has surged since the Bondi attack. Australia’s Muslim community should not have to endure this abuse | Aftab Malik

The Guardian World news: Islam - 2 January, 2026 - 07:09

No Muslim leader wants to diminish the suffering of the Jewish community or be seen as engaging in competitive victimhood. We must stand in solidarity with each other

While many Australians remain in a state of anger, grief and reflection due to the devastating Bondi terror attack, Muslim community leaders are in a predicament. What is to be done about the ensuing rise of anti-Muslim sentiment, hatred and racism that their communities face?

Following the 14 December mass shooting, community registers that document Islamophobia have largely been reluctant to speak publicly about the spike in Islamophobia, out of concern of being perceived to trivialise the killing of Jewish Australians, their suffering, or vying for sympathy from the public.

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MM Wrapped – Our Readers’ Choice Most Popular Articles From 2025

Muslim Matters - 2 January, 2026 - 06:03

2025 was an eventful year; for the world, our ummah, and surely our own personal lives – alhamdulillah for both the ups and (what we see as) downs.

Here at MuslimMatters, we published around 250 articles and podcasts: from timely current affairs pieces to community updates from across the world, from Islamic book reviews to investigative articles, from deep-dives into Islamic history, to of course, faith-led discourse around various modern-day themes.

Just in case you missed out – or even if you wouldn’t mind a re-read! – we’ve put together a roundup of articles that most piqued our readers’ interests over the past year.

We give you: The MuslimMatters Readers’ Choice Most Popular Articles From 2025:

 

THE TOP THREE

1.

Over 85 Muslim Scholars, Leaders And Institutions Say Muslim Nations Can Take “Concrete Action” To End Gaza Genocide

 

2.

Pro-Israeli Dating Company Quietly Buys Out Popular Muslim Marriage App

3.

The Fiqh Of Vaginal Discharge: Pure or Impure?

Islam & Spirituality

The Perspective of Khalwa from the Quran and Sunnah: Advice For Modern Day Interactions

My Rabb Will Never Abandon Us: A Personal Journey Through Love, Loss, And Tawakkul

The Muslim Woman And Menopause: Navigating The ‘Invisible’ Transition With Faith And Grace

Society

MuslimMatters Still Stands With Imam Nick

Beyond Badr: Transforming Muslim Political Vision

The Expansion Trap: Why Mosques Are Struggling Despite Fundraising

 

Life

Money And Wealth In Islam : The Root Of All Evil?

Is Your Temu Package Made With Uyghur Forced Labour?

10 Lessons After 10 Years Of Marriage

Culture

The Promise of SAIF: Towards a Radical Islamic Futurism

A Prayer On Wings: A Poem Of Palestinian Return

K-Pop Demon Hunters: Certainly Not for Kids

Current Affairs

The Elon Musk Anti-Islam Crusade

American Patriotism and Israel – How Should Muslims Navigate the Two?

Is Syria’s New President The Type Of Political Leader Muslims Have Been Waiting For?

Podcasts

Podcast | Happily Ever After (Ep 2) – What Are The Limits Of Wifely Obedience?

Podcast: Is Harry Potter Haram? Islamic Perspectives Of Poetry And Literature With Sh. Shahin-Ur Rahman

Podcast: Manifest(ing) Shirk – Zodiac Signs, Crystals, And Manifestation | Shaykha Aysha Wazwaz

Special Mention

In the midst of everything else that we published, a special shout-out has to go to Moonshot: the riveting and beautiful Islamic short story series (by our very own Wael Abdelgawad!) that saw us through the year, having us eagerly waiting for Sundays for the next chapter to be published.

Moonshot: A Short Story [Part 1]

And finally, a great, big jazakAllahukhair to all of our readers, both loyal and new. Please do keep commenting, sharing, and of course, reading!

 

Related:

The MM Recap – 2024 Reader’s Choice Articles

The MuslimMatters Ramadan Podcast Playlist 2025

The post MM Wrapped – Our Readers’ Choice Most Popular Articles From 2025 appeared first on MuslimMatters.org.

‘I don’t think we should have billionaires’: mayor Zohran Mamdani in his own words

The Guardian World news: Islam - 1 January, 2026 - 12:00

Democratic socialist mayor led historic push to lead New York, speaking on immigration, Trump and subway burritos

Zohran Mamdani, the democratic socialist who is now mayor of New York City, ran a campaign known for its soaring political rhetoric, its viral memes and its candidate’s witty quips.

Here are some of the quotes that came to define his historic push to lead one of the world’s most important cities:

New York will remain a city of immigrants: a city built by immigrants, powered by immigrants, and, as of tonight, led by an immigrant. So hear me, President Trump, when I say this: to get to any of us, you will have to get through all of us.

What I don’t have in experience, I make up for in integrity. And what you don’t have in integrity, you could never make up for with experience.

No more will New York be a city where you can traffic in Islamophobia and win an election.

It’s pronounced ‘cyclist’.

I am young, despite my best efforts to grow older. I am Muslim. I am a democratic socialist. And most damning of all, I refuse to apologize for any of this.

I don’t think that we should have billionaires because, frankly, it is so much money in a moment of such inequality, and ultimately, what we need more of is equality across our city and across our state and across our country.

I hear you. I see you. And if you’re a burrito on the Q train, I eat you.

If anyone can show a nation betrayed by Donald Trump how to defeat him, it is the city that gave rise to him. So, if there is any way to terrify a despot, it is by dismantling the very conditions that allowed him to accumulate power. This is not only how we stop Trump, it’s how we stop the next one. So, Donald Trump, since I know you’re watching, I have four words for you: turn the volume up!

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Alaa Abd el-Fattah’s tweets were wrong, but he is no ‘anti-white Islamist’. Why does the British right want you to believe he is? | Naomi Klein

The Guardian World news: Islam - 31 December, 2025 - 06:00

I have no interest in defending his social media posts, but calls to strip the newly freed activist of British citizenship pile torment on top of torture

What is the proper punishment for hateful social media posts? Should you lose your account? Your job? Your citizenship? Go to jail? Die? For the people who have launched a campaign against the British-Egyptian writer and activist Alaa Abd el-Fattah, no punishment is too great.

I have no interest in defending the awful tweets in question, which Abd el-Fattah posted in the early 2010s. Many are indefensible and he has apologised “unequivocally” for them. He has also written movingly about how his perspective has changed in the intervening years. Years that have included more than a decade in jail, most of it in Egypt’s notorious Tora prison where he faced torture; missing his son’s entire childhood – and very nearly dying during a months-long hunger strike.

Naomi Klein is a Guardian US columnist and contributing writer. She is the professor of climate justice and co-director of the Centre for Climate Justice at the University of British Columbia

Do you have an opinion on the issues raised in this article? If you would like to submit a response of up to 300 words by email to be considered for publication in our letters section, please click here.

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Faith And Algorithms: From An Ethical Framework For Islamic AI To Practical Application

Muslim Matters - 30 December, 2025 - 17:00
Introduction: Faith Meets Technology

Have you ever found yourself late at night with a question about your faith, scrolling through search results and forum posts, wondering which sources you can actually trust? It’s a modern dilemma in the timeless quest for knowledge.

However, in an age saturated with information, authenticity has become the scarcest commodity. This challenge is particularly acute for Muslims when seeking guidance on matters of belief, practice, and spirituality.

We live in an era where artificial intelligence is reshaping nearly every aspect of human life, from how we work and learn to how we seek meaning. The question isn’t if technology will touch our faith, it’s how. This article explores the intersection of Islamic Ethics and Artificial Intelligence (AI), the current state of innovation in the Muslim world, and finally examines Ansari Chat as a case study in how these ethical principles can be translated into code.

Navigating AI Through the Lens of Islamic Ethics

AI is growing fast, promising incredible benefits but also raising complex ethical questions. For Muslims, this necessitates a careful evaluation of how AI aligns with faith and values.

Islamic scholars and institutions, including the International Islamic Fiqh Academy (IIFA), Al-Azhar’s Islamic Research Academy, and the Muslim World League, are already actively debating these issues. In the West, the Assembly of Muslim Jurists of America (AMJA) has centered its 2026 Imam’s Conference around this very topic. These institutions draw on centuries of Islamic legal reasoning to ensure AI serves the common good (maslaha) while protecting the higher goals of Islamic law (maqasid al-shari‘ah).

To be clear, the goal is not to reject AI, but to provide frameworks that ensure the technology reflects the values of justice, compassion, and accountability. The real challenge is not whether Muslims should use AI, but how to use it responsibly while avoiding harm (darar).

The Current State of Islamic AI Innovation

Before diving into specific ethical frameworks, it is important to recognize that the “Islamic AI” sector is already bustling with innovation. The landscape is rapidly expanding beyond simple chatbots. We are seeing:

  • Quranic Verification: Apps like Tarteel are using voice recognition AI to correct recitation in real-time, aiding in memorization (hifz).
  • Islamic FinTech: AI-driven robo-advisors are being trained to screen stocks for Shari’ah compliance, automating complex financial rulings.
  • Personalized Learning: Education platforms are utilizing large language models (LLMs) to tailor Islamic curricula to the specific level and school of thought (madhab) of the student.

However, this rapid innovation is not without risk. Without ethical guardrails, these tools can inadvertently amplify bias, commodify sacred knowledge, or present hallucinated information as religious fact. This is why a robust ethical framework is not just theoretical—it is an urgent necessity for developers.

Core Islamic Principles for AI

Islamic ethics is not a fixed rulebook; it is a living system that guides moral choices. When applied to the development and use of AI, four key principles stand out:

artificial intelligence

“The real challenge is not whether Muslims should use AI, but how to use it responsibly while avoiding harm (darar)” [PC: Masjid Pogung Dalangan (unsplash)]

  1. Protecting the Higher Goals of Shari‘ah (Maqasid al-Shari‘ah): These include protecting faith (din), life (nafs), intellect (aql), family (nasl), and property (mal). Every AI system should be judged on its impact here. For example, generative AI that produces deepfakes threatens the intellect and social cohesion, whereas AI used in medical diagnosis actively protects life.
  2. Justice (‘Adl) and Fairness (Qist): Islam mandates fairness. Training data often reflects historical social inequalities. If an AI used in hiring or credit scoring is trained on biased data, it perpetuates injustice. Technologists have a duty—each according to their capacity—to audit systems and remove these biases.
  3. Trustworthiness (Amanah) and Responsibility (Mas‘uliyyah): Humans are entrusted (khalifah) with stewardship of the earth, including technology. Developers must build AI that is safe and transparent. Crucially, responsibility cannot be outsourced to a machine; humans remain accountable for the AI’s effects. This also extends to environmental stewardship, considering the massive energy resources required to power data centers.
  4. Striving for Excellence (Ihsan): Ihsan means doing the best one can, as if in God’s presence. In software development, this means going beyond bare functionality to create technology that is beautiful, efficient, and truly beneficial, rather than predatory or addictive.
AI and Religious Rulings (Fatwas)

A critical distinction must be made regarding religious authority. While AI can search the Qur’an and Hadith faster than any human, the IIFA and Al-Azhar agree: AI cannot replace a human jurist (faqih).

Key reasons AI cannot replace human jurists include:

  • Understanding the Spirit of the Law (Fiqh): Legal rulings require nuance and moral insight, not just pattern recognition.
  • Understanding Real-Life Context (Waqi‘): A ruling must fit the specific situation, culture, and needs of the person asking. 
  • Spiritual Insight (Taqwa and Basirah): Fatwas come from a life of faith, study, and devotion. AI has no soul or spiritual consciousness.

AI excels at pattern recognition, but it lacks the soul and consciousness required for moral adjudication. It is a powerful research assistant, not a scholar.

A Simple Ethical Framework for Users

For the everyday Muslim engaging with these tools, the following guide ensures responsible usage:

  • Verify and Validate: Treat AI output as a starting point. Always cross-reference with the Qur’an, authenticated Hadith, and qualified scholars.
  • Clarify Intention (Niyyah): Use AI for learning and solving problems, never for deception, finding “loopholes,” or generating deepfakes.
  • Recognize Limits: AI is a tool, not an authority. It is fallible.
  • Promote Good: Use AI to spread beneficial knowledge, while avoiding the spread of unverified information.

Perhaps one simple way to reflect on the use of AI is on the collective good (ummatic welfare). We should ask not only, “What can AI do for me?” but also, “What can AI do for the whole Muslim community?” In his article on Ummatic Soft Power, Ashraf Motiwala emphasizes how the use of AI will influence the future of the ummah: “Ummatic soft power must therefore operate on three fronts: (1) developing substantive Islamic perspectives on AI ethics; (2) influencing global discourse such that these perspectives are seen as viable and attractive; and (3) implementing them in actual technologies, through ummatic research labs, ethical standards, and applied AI platforms.” The consequence of this is that AI should be seen as a means of helping Muslims with the issue of revival, unity, and good governance.

By applying these principles, Muslims can ensure technology becomes a tool for ummatic welfare—helping with revival, unity, and good governance—rather than a source of confusion.

Operationalizing Ethics: The Case of Ansari Chat

How do these high-minded principles look when translated into actual code? One prominent attempt to answer this is Ansari Chat. Led by Dr. M. Waleed Kadous, Ansari serves as a useful case study in how to bridge the gap between Islamic scholarship and Silicon Valley engineering.

The project began in 2023 with a “proactive” philosophy. Rather than waiting for big tech companies to build Islamic tools as an afterthought, the Ansari team asked: What if the community shaped the technology to serve its unique values from the very beginning?

Transparency as Trust (Amanah)

The first ethical decision the project made was regarding trustworthiness (Amanah). In a landscape dominated by proprietary “black box” algorithms, where the decisions made by the developers are hidden, the Ansari team committed to being open source

This was a strategic ethical choice. For a tool dealing with sacred knowledge, the community needs to know how the answers are derived. Open source acts as a “public recipe,” allowing scholars and developers to inspect the code, verify the sources, and ensure there are no hidden agendas. This transparency builds a relationship of trust that proprietary models cannot easily match.

The Technical Fight Against Hallucination Islamic AI

“The community response suggests a hunger for tools that respect religious context.” [PC: Zulfugar Karimov (unsplash)]

Applying the principle of accuracy and verification, the evolution of Ansari highlights the technical challenges of “Islamic AI.” Early versions, like many LLMs, were prone to “hallucinations”—sounding confident while being factually incorrect.

To address this, the team shifted from a simple chatbot model to a Retrieval-Augmented Generation (RAG) system. In simple terms, this gives the AI an “open-book test.” Instead of inventing an answer, the AI must first look up relevant facts from a trusted database—including the Qur’an, Hadith collections, and extensive Fiqh encyclopedias—before formulating a response.

This shift drastically reduced inaccuracies. Furthermore, later iterations introduced citations, ensuring that answers include verse numbers and links to original texts. This feature supports the user’s duty to verify and validate, empowering them to check the primary sources rather than blindly trusting the machine.

Impact and Utilization

The community response suggests a hunger for tools that respect religious context. By mid-2025, data showed that users were not just asking for trivia; they were asking about Fiqh (Islamic law) and Deen/Dunya balance. The tool has been accessed in over 20 languages, highlighting the global demand for accessible knowledge.

However, the project explicitly respects the boundaries of authority. It is designed to provide information and context, but stops short of replacing the scholar in complex, personalized rulings, aligning with the consensus of the IIFA and Al-Azhar mentioned earlier.

Conclusion: An Ecosystem of Ethical Innovation

Ansari Chat, as an example, acts as a proof of concept for a broader vision: an ecosystem of Islamic AI. Whether through integrating with educational curricula, supporting local adaptations like Tanyalah Ustaz in Malaysia, or developing tools for academic research, the goal is to plant a “forest” of innovation.

The story of Ansari demonstrates that technology does not have to distance Muslims from tradition. When built with Ihsan (excellence) and Amanah (trust), AI can function as a bridge, making sacred knowledge more accessible and verifiable. It offers a blueprint for the future: a generation of Muslims who are not just consumers of technology, but architects of it, ensuring the digital age is navigated with faith, responsibility, and moral clarity.

 

Related:

AI And The Dajjal Consciousness: Why We Need To Value Authentic Islamic Knowledge In An Age Of Convincing Deception

The Promise of SAIF: Towards a Radical Islamic Futurism

The post Faith And Algorithms: From An Ethical Framework For Islamic AI To Practical Application appeared first on MuslimMatters.org.

Quebec Introduces Bill To Ban Prayer Rooms On College Campuses

Muslim Matters - 29 December, 2025 - 13:28

The provincial government of Quebec, led by Premier Francois Legault’s Coalition Avenier Quebec (CAQ), has proposed sweeping new measures that would severely restrict the ability for Muslims to practice their faith in the province.

Bill 9, titled An Act for the reinforcement of laïcité in Quebec, lays out several new measures that aim to prohibit religious practice in the public sphere. While the Act doesn’t single out Islam explicitly, Muslim religious practices are the prime target of this new proposed law.

Among the proposed restrictions in the new law are the banning of public day care workers and even private school workers from wearing religious garments such as the hijab. The secularism law from 2019 had already banned public employees such as teachers, judges and police officers from wearing religious symbols. This law further advances those restrictions. Public institutions would be restricted from offering halal meals exclusively and would be required to offer non-halal options on the menu as well.

Public congregational prayer will also be banned for the first time in Quebec’s history under this new law. Individual prayer or a religious gathering with a permit in a public space would still be allowed. However, permits are said to be handed out on a case-by-case basis if they respect Quebec charter rights, such as the equality of men and women. Depending on how compliance with Quebec’s charter is interpreted, Muslim groups would likely face obstacles in receiving such a permit, considering the separate prayer for men and women in the Islamic tradition. Fines for individuals could go up to $375 and up to $1,125 for groups.

There has been uproar over public prayer in Quebec ever since it became a regular sight in the streets of Montreal over the last two years. These prayers have been happening in the context of weekly pro-Palestine rallies to protest the genocide in Gaza. The rallies usually end with a public prayer for Gaza and garnered headlines when pro-Palestine marchers prayed in front of the Notre-Dame Basilica. There was also backlash when a Muslim group held Eid prayers in a public park last year.

The situation has led the Secularism Minister Jean-François Roberge to declare that the “proliferation of street prayer is a serious and sensitive issue”. Furthermore, Premier Legault stated that “Seeing people praying in the streets, in public parks, is not something we want in Quebec,” and added that he wanted to send a “very clear message to Islamists.”

The most extreme measure proposed by Bill 9, however, is the plan to ban prayer rooms on university and college campuses. In defending his proposal, Minister Roberge explained that “Universities are not temple or church,” and argued that Quebec had “gone too far” in accommodating religious practices.

Prayer rooms on campuses are the centre of religious life for Muslim students across the province. They serve not only as a safe space for daily prayers but also as a hub for social programs like chaplaincy services, mental health counselling, and religious education. New students, especially those from abroad, use the prayer room to congregate and build social bonds that help them navigate the complexities of practicing faith in a secular environment.

Pragmatically, the prayer room also ensures that Muslims students, who are required religiously to pray five times a day, are not forced to pray out in the open. Samy Khelifi, president of Concordia’s Muslim Student Association, which hosts the biggest prayer facility on a Quebec campus, warned of students being pushed to pray in hallways: “People won’t stop praying because there’s not a prayer space. What happens to those 5,000 people if they all go pray out on random corners?”

Bill 9 will be subject to parliamentary commission hearings over the coming months; the government hopes to have it passed by next Spring. The provisions outlined in it are the latest in a long series of attacks, led by the CAQ, on the religious rights and liberties of Muslims in Quebec. Disguised in the name of secularism and presented with nationalistic overtones, the legislation is nothing more than an attempt to score political points by capitalizing on xenophobic sentiments in CAQ’s voter base for the upcoming elections.

 

Related:

Poem and Reflection on Banning Prayer in Public Places | Ammar AlShukry

The Duplicity of American Muslim Influencers And The ‘So-called Muslim Ban’

 

The post Quebec Introduces Bill To Ban Prayer Rooms On College Campuses appeared first on MuslimMatters.org.

Far Away [Part 2] – Alone

Muslim Matters - 27 December, 2025 - 07:28

Alone on the farm, Darius must survive hunger, violence, and the quiet ache of abandonment as he clings to hope that his father still lives.

Read Part 1

* * *

The Mayor’s Account

The Mayor lived in a narrow wooden house behind the tax office. Its roof tiles were mottled with moss, and two faded lanterns hung by the door. I knocked and waited. Through the thin walls I heard the clack of an abacus, then footsteps.

He opened the door wearing a simple hemp robe, belted high on his waist. His eyes flicked to the dao on my back, then to the calluses on my hands, then to my face. Something in his expression softened. Perhaps he saw how I had grown.

“Darius Lee,” he said, according me an unusual degree of respect. “Have you harvested already?”

“Yes,” I replied. “And I have come for my father’s salary.”

He hesitated, just for a heartbeat. A man with nothing to hide does not hesitate.

“Salary?” he repeated. “Boy… Darius… the army sends what it can. There are many delays. Your father may have-” He lifted his hand vaguely. “You understand. He might have fallen. Or the messengers may have been robbed. Highway bandits prey on couriers these days. You must consider -”

“I have considered,” I said.

He fell silent. Behind him, in the dim interior, I saw a low table with a tea set arranged neatly on a lacquer tray. Steam curled gently from the spout. The smell of roasted barley drifted through the doorway.

“What I mean,” he continued more firmly, “is that many soldiers’ families never see a coin. There are piles of unclaimed payments at the garrisons. Dead men whose names no one remembers. I am sorry, but it is likely your father is dead.”

I was only a boy. Another child might have been frightened by this commentary, or intimidated into submission. But my father had been a proud man, unafraid of anyone. He had always spoken his mind, could never be bullied, and would never, ever walk away from what was rightfully his, even as he stole from others what was rightfully theirs.

I had learned from my father what it meant to be a man. So I nodded and said, “Of course, if he were dead, I would not expect anything, Mayor. But you know what my father is like. If he is alive, and someone has withheld his pay…” I lifted my gaze to meet his. “He would come for it. And whoever kept it from him would not fare well.”

The Mayor swallowed. His hand twitched once, then settled on the doorframe.

“Well,” he said with a thin smile, “now that you mention it… I do recall something. A delivery arrived last month. A single gold coin, marked for your household. I must have… misplaced the record.”

He stepped away from the doorway with unconvincing haste. I heard drawers sliding open, the rustle of papers, a quiet curse under his breath. Then he returned, holding a coin between two fingers as though it burned him.

“Here.” He dropped it into my palm. “This belongs to you.”

The coin was cool and heavy. I closed my hand around it.

“Thank you, Mayor.”

He gave a stiff nod. “If any further payments arrive, I will notify you at once. Immediately. You have my word.”
I inclined my head politely, though I did not believe him.

As I stepped out into the street, the sunlight glinted off the coin in my fist. I slipped it into the hidden pouch sewn inside my tunic and walked away without looking back.

Down the street, I paused to observe the people entering the temple of the statue. I went to the door and watched. I was fascinated by them. They left food or coins in front of the statue, then sat before it cross-legged, chanting. Their chants were mesmerizing. Part of me wanted to join them. I had money, I could leave a few coins for the statue. I would be part of something bigger than myself.

Just inside the temple gates stood a small stone-lined pool, its surface broken only by the slow glide of bright orange carp beneath broad lotus leaves. Now and then, a ripple spread across the water as one of the fish snapped at a drifting petal, while the lanterns hanging above reflected in wavering, fractured lines. A few children lingered at the edge, tossing crumbs and laughing softly. I wondered at the lives of those fish, living all their lives in that small pool, but then I realized that there was nothing to wonder about, as my life was just the same.

The interior of the temple was peaceful and hushed. It was inviting. I could relax there a bit, and be among other people without conflict or expectations.

But I could not do it. I knew my father was right, that the statue was no more than an inanimate object. If I were to walk up and slap it, it would do nothing. No evil would befall me, no curse would tumble onto my head. Well, the worshipers would hang me from the nearest tree, but that was entirely physical and real.

I sighed. My father considered these people fools. I walked on.

I knew that the God my father had mentioned – Allah – could never be a statue, or my father would not have believed in him. And he must not have a temple, or I would have seen it. So I put the matter aside and turned to things more solid and immediate.

Lady Two

With the profit from the harvest, I bought a cow, whom I named Lady Two. She was large and was white with large brown patches, and was a lot of work.

I was already fatigued to exhaustion most of the time, not to mention distracted by the incessant gnawing of hunger in my belly. Certainly, I had food, but it was mostly a meager diet of rice and vegetables, and it did not sustain me well. Now, on top of my other work, I had to purchase and haul hay for Lady Two to eat, shovel her manure from the barn, and cart it out to the field to be used as fertilizer. I had to brush her coat, let her out to walk – I bought a cowbell to keep track of her – and milk her in the mornings.

Ah, but the milk! The first time I milked Lady Two and drank, I smiled and teared up at the same time, because it tasted so good, and it took me back to my younger years when I used to help my mother milk our cow, Lady, before my father sold her for drinking money.

Within a week of drinking her milk each morning and evening, I began to feel changes I had not expected. The constant trembling in my limbs eased, and the dull ache in my bones softened. I no longer felt as if I might topple over if I worked too long in the sun. My head felt clearer as well; I did not lose myself so easily in hunger and weariness, and I could think, plan, and even hum to myself sometimes as I worked. I slept more deeply too, without waking in the night to the pangs in my stomach.

After two months, the change was even more profound. I was startled to notice that my pants, which had previously come down to my ankles, now only reached midway down my calves, while my shirt was tight across my shoulders. I no longer dragged myself through each day but plowed and sowed the field with newfound strength. I had the energy to train with the dao in the evening. My movements were fast, and the occasional bruises from training faded faster.

I maintained my mother’s grave, just as my father had done. The flowers flourished, and I kept the plot clear of weeds. Often, when my work was done in the evening, I would sit beside her grave and look at the distant mountains, or the stars in the sky. Where was my mother now? I did not remember her well, but I remembered her gentleness, the songs she used to sing, and the small sesame cakes she made every Friday. I would like to be able to say that I missed her, but what I missed was the idea of her. The idea of being loved and cared for. But it seemed very distant now, and did not sadden me.

Far Away

A stray cat came to the house, an orange tabby that I named Far Away. My father had no patience for animals, but he was not here, so I took Far Away in, let him sleep with me on the straw mattress, and gave him a saucer of milk every morning. I found myself talking to him at times, just random things about farming, Five Animals, and memories of my mother. When I talked to Far Away, he winked and purred, and this made me happy, which was a strange sensation that I never truly got used to. I had never had a friend, and didn’t understand what friendship entailed, but it occurred to me that Far Away was my first ever friend.

The Mayor continued to send my monthly coin, to my surprise, yet another confirmation that my father was still alive. I didn’t talk about my father to Far Away nor anyone else. If I did not talk about him, he must stay alive, for the dead must be honored and remembered, but the living can be ignored. It became a superstitious rule that I imposed on myself.

The next crop came in even better, and I sold it for a pretty penny. I saw people whispering as I collected my coins, and noticed more than a few envious and even angry glances. The Mayor, when he handed over my father’s salary, was surprised to see the changes in me. “You are taller than your father,” he said. I had not realized this, and I felt embarrassed. Somehow, it seemed a betrayal of my father that I should surpass him in any way. I knew objectively that I had done more with the farm than he ever had, and this made me feel guilty. I was also ashamed that my mental image of him was growing dim.

I let the field lie fallow through winter, as my father had told me to do. I spent the winter days running through my Five Animals forms, and training with the dao and spear until the ground in front of the house became muddy with my pouring sweat. Far Away watched me, sometimes with interest, other times grooming himself as if all my leaping, striking, and kicking were meaningless. Perhaps it was.

Sent Away

I planted again when spring came. This time, however, at the 100-day mark, the Mayor came to my house in a horse-drawn wagon and informed me that my father had died in the war, and that I would be sent to live with my aunt. I did not truly believe that my father was dead, and knew that I must be here when he returned. Besides, I had been caring for myself for two years.

The Mayor produced the cloth badge that had been sewn onto my father’s uniform, indicating his unit, rank, and duty. It did not bear his name, but the Mayor explained that badges never carried names. I asked about the iron chain my father wore around his neck bearing the symbol of Five Animals style – a dragon clutching a golden ball in one clawed hand and a dao in the other – for my father had worn it every day and night since I had known him. The Mayor replied that no such chain had been sent, and that the sad reality was that bodies on the battlefield were often looted.

Yet I noticed that the Mayor would not look me in the eye. If he was lying about my father’s death, there would be much for him to gain. He could keep my father’s salary for himself. And I suspected that now that my land was producing a healthy cash crop, the Mayor wanted it for himself.

I refused to go, but the Mayor said it was against the law for a 13-year-old to live alone, and that if I did not go willingly, he would send soldiers to take me.

Anger coiled in my belly. I was tired of this man and his deceptions. I remembered how easy it had been to kill the two robbers, and pictured myself doing the same to the Mayor. The image repelled me. I was not a murderer. Besides, I could fight the Mayor, but I could not fight the soldiers who would come if I hurt him. I had no wish to be whipped and sent to prison.

There was nothing I could do. I mentioned the cow I’d purchased, and the Mayor reimbursed me half of what I had paid for her.

I told the Mayor. “If… if a mistake has been made, and my father turns out to be alive, tell him where I went.”

The Mayor nodded but still did not meet my eyes, and I knew he would not do as I asked.

I filled a peanut sack with my meager belongings, strapped the dao to my back, and concealed my purse within my clothing. The spear I took as a walking stick. I put Far Away in another sack and took him with me. Before leaving, I turned to look at my home one last time. It was a sad, pathetic place. The house had chinks in the walls through which the wind entered, and one of the walls of the barn was listing. The parcel was small, and if we had been a full-sized family living here, it would barely have sustained us.

Yet it was the only home I had ever known, and it had provided for me. I walked to the back of the house, stood beside my mother’s grave, and inhaled the cold morning air. I did not speak to her out loud. My chest rose and fell. I would have said a prayer if I knew one, and knew who to direct it to. Who would maintain her grave now? Who would water the flowers, and pluck the weeds? I shook my head helplessly, then turned and left with the Mayor.

I was put on a transport carriage bound for a city three days’ journey away.

Thoughts of my father swam through my head like the carp in the temple pool, circling endlessly. Was he truly dead, or was that a lie? And if he was dead, how had it happened? Had he killed any of the invaders? Where was his body buried? Was his spirit with Mother now? And if so, was he treating her better than in the past? Yet I did not weep for him. Alive or dead, he would not have liked to see me cry.

Loss of a Friend

When Far Away ran away, however, I did weep.

He was constantly unhappy in the sack, yowling and scratching, and the other three passengers on the carriage complained incessantly. The carriage always camped overnight, and when I woke up the second morning and opened the sack to feed Far Away, he was not there. Either he escaped, or someone let him out.

I walked through the woods, calling and calling for him, then finally fell on the ground sobbing. I felt as if my heart was a crop that had died on the vine. For my father I did not cry, but losing Far Away nearly broke me, for he had loved me with nothing but tenderness and gratitude. He was the only friend I’d ever had, and the only truly good and sweet thing in my life. Why had he left me? I was only trying to keep him safe. Why did he have to go?

I remember very little about the rest of the voyage.

The town where my aunt lived was large and bustling. I found myself disoriented by the sounds of carriages rumbling through, hawkers calling out wares, two men brawling in the street, the stink of garbage and sewage, and music drifting through the open doors of a saloon. I had never seen anything like this town, nor imagined so many people so close together.

My sweet mother used to play the flute, and I could hear one now, along with a lute, erhu, cymbals, and drums. They played a slow, sentimental tune that pulled at me. I might have gone in to listen. I was still deeply sad over the death of my father and the disappearance of Far Away, and I even missed Lady Two, and the way she greeted me by nuzzling her head against mine when I entered the barn. A little music would have been a welcome distraction, but as I took a step in that direction, two young ruffians stepped up, blocking my path.

They were thin in the way hungry dogs are thin, all sharp bones and restless movement. Their hair was greasy and tied back with filthy strips of cloth, and their clothes hung in mismatched layers that smelled of sweat and smoke. One had a scar that pulled down the corner of his mouth so that even when he wasn’t smiling, his face looked cruel.

The other had red-rimmed, feverish eyes, and filthy hands with long nails. The two of them reached into their jackets, no doubt ready to draw knives. They stood too close to me, and I could smell the alcohol on their breaths.

The one with the scarred mouth said, “That’s a pricey looking sword on your back.” And the other snarled, “Let us have a look at it.”

* * *

 

Come back next week for Part 3 – The New Town

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:

Zaid Karim, Private Investigator, Part 1 – Temptation

No, My Son | A Short Story

 

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Restoring Balance In An Individualized Society: The Islamic Perspective on Parent-Child Relationships

Muslim Matters - 26 December, 2025 - 05:31

We’ve raised children who know how to take, but have we taught them how to give? This article dives into the Islamic response to a culture of entitlement.

In today’s increasingly individualized society and entitlement-driven culture -shaped heavily by Western ideals of autonomy and self-fulfillment- a worrying trend has emerged: many young people have come to see their parents not as figures of reverence, guidance, and gratitude, but as service providers; even well into adulthood. This shift is particularly visible in children who, while benefitting from years of care and sacrifice, respond with entitlement or neglect. Some even say, “We didn’t ask to be born, it was your choice!” This perspective, although widely normalized in modern Western discourse, is deeply misaligned with the values and principles of Islam.

The Islamic Understanding of Parent-Child Relationships Life as a Divine Trust

Islam offers a profoundly different understanding of the parent-child relationship; one rooted in divine purpose, obedience, and honor. Contrary to the notion that parents choose to bring children into the world, Islam teaches that it is Allah subḥānahu wa ta'āla (glorified and exalted be He) Who creates life and chooses its circumstances. He says in the Qur’an:

“To Allah belongs the dominion of the heavens and the earth. He creates what He wills. He gives to whom He wills female [children], and He gives to whom He wills males.”
[Surah Ash-Shuraa 42;49]

The arrival of a child is not merely a human decision—it is a manifestation of Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Will. The argument “we didn’t ask to be born” overlooks this spiritual truth. Children are not random by-products of human desire but are sacred trusts (amanah) from Allah subḥānahu wa ta'āla (glorified and exalted be He), and parents are the vessels through which Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Decree is fulfilled.

Obedience to Parents as a Divine Command

In Islam, obedience to parents is not a personal choice—it is a divine commandment. The Qur’an establishes this in clear terms:

“And your Lord has decreed that you not worship except Him, and to parents, [show] excellent treatment. Whether one or both of them reach old age [while] with you, say not to them [even] ‘uff’ and do not repel them but speak to them a noble word.”
[Surah Al-Isra; 17:23]

The prohibition of even uttering “uff”—a mild sign of frustration—shows how seriously Islam regards the dignity of parents. Islam does not tie this obedience to whether parents are perfect, modern, educated, or emotionally ideal. It is a matter of obedience to Allah subḥānahu wa ta'āla (glorified and exalted be He) and a sign of piety.

The Prophet ﷺ also listed disobedience to parents among the gravest major sins, placing it alongside shirk (associating partners with Allah subḥānahu wa ta'āla (glorified and exalted be He)):


“Shall I not inform you of the biggest of the major sins?” They said, “Yes, O Allah’s Messenger!” He said, “To associate others with Allah and to be undutiful to one’s parents…”
[Bukhari and Muslim]

When Parents Are Imperfect

And what about those who say, “My parents don’t understand me. They’re too harsh. They weren’t perfect.” To such people, Allah subḥānahu wa ta'āla (glorified and exalted be He) presents us with one of the most profound and emotionally rich stories in the Qur’an: the story of Prophet Ibrahim 'alayhi'l-salām (peace be upon him) and his father, Azar.

Azar wasn’t just a difficult parent. He was an open enemy of the truth. He built idols with his own hands and forced his son to conform to the same false religion. He didn’t just disagree with Ibrahim’s faith—he threatened him. He rejected his dawah and even said:

“If you do not desist, I will surely stone you. So leave me alone for a prolonged time.” [Surah Maryam; 19:46]

Why is this story in the Qur’an? It’s not just for bedtime storytelling.

Every word in the Qur’an is deliberate. There are no filler verses. So, when Allah subḥānahu wa ta'āla (glorified and exalted be He) preserved this conversation between father and son for over 1,400 years, it’s not for entertainment—it’s for transformation.

Have we taken the time to reflect? His example demonstrates that Islam does not permit disrespect, rebellion, or cruelty toward parents—even when obedience cannot be maintained. In most family situations, parental shortcomings do not resemble Azar’s extremity. The Qur’an instructs believers to continue accompanying their parents with kindness and patience, even amid disagreement, so long as no sin is involved:

“But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.” [Surah Luqman; 31:15]

Within a Muslim family ethics framework, coping with parental conflict involves maintaining adab, engaging in respectful dialogue, practicing sabr, and making duʿāʾ for guidance and reconciliation. 

Proactive Obedience as a Virtue

Moreover, the Prophet ﷺ described the most virtuous child as the one who serves and cares for their parents before being asked.

In one narration, three men were trapped in a cave and sought Allah’s subḥānahu wa ta'āla (glorified and exalted be He) help by mentioning their most sincere deeds. One man said he never fed his own children before feeding his elderly parents, even after a long day of work. His devotion was accepted, and the rock shifted. [Sahih al-Bukhari, no. 3465]. This powerful story illustrates the blessings that come from proactive, sincere obedience and care.

The Impact of Individualism on Parent-Child Relationships parent-child

“Many young adults are quick to point out their parents’ flaws but slow to recognize their sacrifices.” [PC: Nadine E (unsplash)]

Unfortunately, the culture of individualism has produced a generation that is often emotionally disconnected from its roots. Modern individualism prioritizes personal autonomy, self-fulfillment, and independence, often framing family obligations as burdens rather than responsibilities. Within this framework, relational sacrifices—especially those made quietly by parents—can become invisible or undervalued. As a result, many young adults are quick to point out their parents’ flaws but slow to recognize their sacrifices. Islam teaches that gratitude to parents is second only to gratitude to Allah subḥānahu wa ta'āla (glorified and exalted be He):

“And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.” [Surah Luqman; 31:14]

The entitlement culture has produced children who often consume more than they contribute, and who question the very people who sacrificed the most for them. But Islam calls us back to a sacred standard: a life of duty, compassion, and humility.

Restoring Balance Through Duty, Compassion, and Humility

Islam does not leave the parent-child relationship to culture or personal judgment—it elevates it to the level of ‘ibadah (worship). Obedience to parents is not optional; it is a spiritual duty. But this obedience is not blind servitude—it is a meaningful act that reflects humility before Allah and gratitude toward those through whom He gave us life. Just as prayer and fasting are acts of worship that earn reward, so too is every moment of kindness shown to one’s parents—even in the moments when it feels difficult.

Self-Reflection Questions for Youth

Ask yourself today:
Do I rush to help my parents the way I rush to answer my phone?
Do I speak to them with the same softness I use with strangers?
Do I honour them in private, or only when others are watching?

If we want to restore the balance eroded by individualism, we must revive these teachings—not just in books or lectures, but in our homes, hearts, and everyday behavior. A generation raised with these values will not only honor their parents—they will carry the legacy of Islam with dignity and grace.

And if you’re a young adult reading this—ask yourself: Am I writing a story that Allah subḥānahu wa ta'āla (glorified and exalted be He) will be proud of? Or one I’ll regret on the Day of Judgment? The answer lies not in grand gestures, but in the quiet, consistent choices we make every day.

Practical Ways to Honor Parents

Restoring balance begins with small, consistent actions. Here are a few ways youth can bring these teachings to life:

 – Begin by checking in on your parents daily, not out of obligation but out of love. Ask them about their day, seek their advice, and make them feel seen and valued.

 – Express gratitude openly—a simple “JazakAllahu khayran” or “thank you” softens hearts more than silence.

 – Offer acts of service without waiting to be asked—make them tea, help with chores, drive them to appointments, or assist with technology. These seemingly small gestures are weighty in Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Sight.

 – Pray for them regularly, even when they are not present, for the Prophet ﷺ taught that a child’s dua for their parents continues to benefit them after death.

 – When disagreements arise, choose patience over pride; lower your voice, listen before responding, and remember that respect is a form of ibadah.

 – And finally, educate yourself and your peers—revive conversations in your circles about honoring parents, so that this forgotten sunnah becomes part of our generation’s identity once again.

The Urgency of Acting Now – Healing Families and the Ummah

One day, the voices of our parents will become memories—their footsteps in the hallway will fade, their advice will no longer be heard, and we will wish for just one more chance to serve them. Before that day arrives, let us honor them while they are still within reach. Let every message we send, every errand we run, and every word we speak be a sadaqah in disguise. The world tells us to chase independence; Islam calls us to embrace interdependence—with Allah subḥānahu wa ta'āla (glorified and exalted be He), with our parents, and with our ummah.

If we, as the youth of today, can realign our hearts with these timeless teachings, we will not only heal our families but also mend the fractures of our ummah—one act of kindness, one softened heart, and one obedient prayer at a time.

 

Related:

Podcast: The Rights of Parents vs Parental Oppression | Sh Isa Parada

Family Relationships in Surah Maryam: IOK Ramadan Reflections Series #16

The post Restoring Balance In An Individualized Society: The Islamic Perspective on Parent-Child Relationships appeared first on MuslimMatters.org.

‘There’s no going back’: Iran’s women on why they won’t stop flouting dress code laws

The Guardian World news: Islam - 24 December, 2025 - 16:00

Despite fresh attempts to make women cover up, many believe the regime wouldn’t risk mass arrests for fear of sparking a wave of popular unrest last seen after the killing of Mahsa Amini

On the streets of Iran’s capital, Tehran, young women are increasingly flouting the compulsory hijab laws, posting videos online that show them walking the streets unveiled. Their defiance comes more than three years after the killing of Mahsa Amini, a 22-year-old Kurdish woman taken into custody by the “morality police” for allegedly breaching the dress code rules. Her death led to the largest wave of popular unrest for years in Iran and a crackdown by security services in response, with hundreds of protesters killed and thousands injured.

Under Iran’s “hijab and chastity” law, which came into force in 2024, women caught “promoting nudity, indecency, unveiling or improper dressing” face severe penalties, including fines of up to £12,500, flogging and prison sentences ranging from five to 15 years for repeat offenders.

Two young female friends meet up in Laleh park to rest and drink tea together after a long working day. They used to be classmates studying English

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Badenoch and the know-nothing right

Indigo Jo Blogs - 22 December, 2025 - 23:43
A march by women through a city street at night. A number of banners are held, most facing away from the camera, but one that is readable says "Girls just wanna walk home".

Last week, the government announced a new initiative to combat misogyny among young men, targeting both schoolchildren and teachers. The £20m programme will include training for teachers to “spot and tackle misogyny in the classroom” and on issues such as consent and the sharing of intimate images, behavioural programmes for “high-risk pupils” and a helpline for teenagers facing abuse in their relationships. £16m of the money is to be funded directly through taxation; the other £4m will, the government proposes, be raised from private philanthropy. There has been some criticism, such as from the Liberal Democrats who said that the effort would fail if it were not accompanied by efforts to “properly moderate online content”; the domestic abuse commissioner for England and Wales, Nicole Jacobs, said the commitments did not go far enough and that the ‘investment’ was too little. Kemi Badenoch, the Tory party leader, accused the government of spending the summer watching the drama Adolescence, about a boy who kills a girl in his class because she rejected him, and of coming up with “silly gimmicks”, calling for more police to be put on the streets (after her government spent 14 years closing police stations and running down the maintenance of those that remained) and for people to be removed who “shouldn’t be here, especially those from cultures where women are treated as third-class citizens” (her whole treatise can be found on Twitter here).

This was quite offensive to me because the type of violence these programmes are intended to prevent has affected my family, and the perpetrator was a white British man, not a member of an ethnic minority, not a Muslim, not a refugee and not an immigrant. Of the 117 women listed in Karen Ingala Smith’s census of women killed by men in 2019, 74 of the named perpetrators had a name consistent with being white British (and many of the others were European, e.g. Polish or Portuguese); in her 2024 list, the ratio was 72 out of 106. Some Muslim names do feature but the overwhelming majority were names consistent with a western or Christian background. (The perpetrator’s ethnicity is recorded only in a minority of cases.) So even if people who are Muslims, immigrants or both are overrepresented in statistics of certain types of sexual violence or of violence against women and girls, the majority of lethal violence against women is still carried out by the majority of the male population, i.e. white men. There has been much research showing that young boys are accessing pornography in their early teens or earlier as a result of gaining access to internet-enabled mobile phones, and that young men develop unhealthy attitudes to sex, believing that women enjoy things they really do not as a result of seeing them pretend to in these films. While it is true that the violence mostly comes from grown men or older teenagers, teaching young boys about the importance of respecting women and girls, of how to treat them properly in relationships and so on, is important, especially if they are going to remain our problem even if they offend because they are our people and cannot be deported. Even among Muslims, there is evidence that they are exposed to many of the same bad influences as boys from western backgrounds: pornography and the aggressive misogyny touted by the likes of Andrew Tate rather than old-fashioned attitudes imported from “back home”.

Femicide Census, the organisation founded by Karen Ingala-Smith to carry on the work started in “Counting Dead Women”, gave a partial welcome to the new initiative, though is critical of the stance that ‘femicide’ excludes partner or family-perpetrated killings. However, the group of feminists who have been loudly opposing transgender rights and self-indentification (Self ID) and have welcomed the Supreme Court ruling on the subject from earlier this year have been noticeably silent on Kemi Badenoch’s ridiculous remarks. I did a search of the Twitter accounts of some of the feminists known for this stance; only Karen Ingala Smith has tweeted anything critical of it (linking to an interview with the MP Jess Phillips). I did a search of the accounts @AjaTheEmpress, @JeanHatchet, @ForWomenScot (the organisation whose litigation led to the aforementioned Supreme Court ruling), @LilyLilyMaynard, @cwknews (Stephanie Davies-Arai), @HelenSaxby11, @HelenStaniland, @bindelj (Julie Bindel), @ripx4nutmeg, @jo_bartosch, @lascapigliata8 (Maja Bowen/Isidora Sanger) and @BluskyeAllison (Allison Bailey) for mention of Badenoch’s last name in the past week or so and I found none. In a couple of cases there was a link to an article by JK Rowling (who founded her own rape support centre in Edinburgh but whose last mention of Badenoch on Twitter was in April), distracting the discussion onto the trans issue. Many of these women have been using arguments about women’s safety in the trans debate and some have other histories of campaigning or at least opinionating about women’s safety, male violence and so on, so one would think they would be critical of a politician trying to slap down a serious effort to challenge violence against women with a stupid deflection onto race. Probably they would have been more than a couple of years ago.

Heartless and bigoted Tories are, of course, nothing new but by and large they were not stupid. This is. In 1975, the former editor of the New Statesman, Paul Johnson, wrote a piece for the magazine castigating what he called the “know-nothing Left” and the way the Labour party had abandoned the Left’s intellectual traditions and embraced the trade union movement: “the arrogant bosses of the TUC, with their faith in the big battalions and the zombie-weight of collective numbers, their contempt for the individual conscience, their invincible materialism, their blind and exclusive class-consciousness, their rejection of theory for pragmatism, their intolerance and their envious loathing of outstanding intellects” (my response to the piece, republished by the NS in 2013, is here). He noted that ‘elite’ and ‘elitist’ were used as insults, and would have readily have been hurled at major socialist intellectuals of the past including Aneurin Bevan. These days, though, we hear the word used most readily by the likes of Matthew Goodwin, who is regularly on TV accusing “elites” of betraying Britain’s popular will, whether it be on Brexit, immigration or anything else. Not billionaires and the politicians that do their bidding, but intellectuals. Right-wing writers and politicians have been fulminating against expert opposition to their demands for a long while: Michael Gove’s claim that the “public are sick of experts” springs to mind, but even back in the Blair/Brown years there was a piece by Melanie Philips proclaiming that the tabloid she wrote for represented the popular will, and it was quite right that the government listened to them (in this case, on the classification of cannabis) rather than to experts when forming policy. Traditional University arts subjects are run down year on year because of the belief that a college education is only good for building earning potential. As a result, we have an elite of uncultured ignoramuses, some of whom can barely string a sentence together (Suella Braverman springs to mind), who are contemptuous of anyone who knows more than they do.

Right now, the know-nothing Right aren’t in power in this country, but Badenoch’s brainless and bigoted response to a much-needed education programme to fight violence against women and girls should have produced a few critical responses from her own party. Ten or twenty years ago, it absolutely would have done. A Google News search reveals, in fact, no significant critical article bar one in the Guardian which quotes a couple of anti-VAWG charity figures; not that long ago, a chorus of disdain from the blogosphere would have accompanied a fair few mainstream media critiques. Someone ignorant enough to think misogyny and violence against women are imported problems, insignificant among the indigenous population, is just too stupid and ignorant to be in the running to be Prime Minister. I wonder if the party has anyone to replace her who has their head screwed on properly, or if the replacement is going to be just another frothing bigot.

Image source: Lajmmoore, via Wikimedia. Licensed under the Creative Commons Attribution-ShareAlike (BY-SA) 4.0 licence.

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