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Fard, Check. What Next? : The Best Deed After the Obligations

Muslim Matters - 7 November, 2025 - 16:01

Unlike obligatory actions which must be carried out at specific times or particular situations — outward acts such as the five daily prayers in their allotted times and Ramadan fasts; or inward acts of the heart like patience amidst trials or ordeals or remorseful repentance after sinning — there is no one-hat-fits-all-sizes for optional acts.

There is no one optional act that is the best in all situations, or for all people. Rather, as Ibn Taymiyyah wrote: “As to what you asked about concerning the best of acts after the obligations, this varies in accordance with people’s differing abilities and what is suitable for their time. Therefore, it is not possible to furnish a comprehensive, detailed answer for each individual.”1

This implies that we must each gain the spiritual intelligence to appreciate what deeds are of most benefit for us to do, given our abilities or particular circumstances. In other words, after fulfilling the fara’id and shunning the haram, our suluk should be tailored to our own specific strengths and abilities in respect to the best way to draw close to Allah and grow beloved to Him.

The path, in this sense, is a vast landscape, accommodating our individual needs or nature. We can, of course, try to self-diagnose. Or we can be wise and be prudent, and seek counsel from spiritually-rooted shaykhs and shaykhas of suluk. It’s about travelling intelligently.

II.

When it comes to optional acts of worship, we should focus on the acts we have the capacity for, are likely to be regular at, can perform well, and will best sharpen our sense of God-consciousness. This is the way to deepen faith and divine love. As for other optional acts, we try to have some share of them too, but not at the expense of ones that Allah subḥānahu wa ta'āla (glorified and exalted be He) has gifted us clear openings for.

Ibn Mas‘ud replied, when he was asked why he did not fast optional fasts more frequently: ‘When I fast, it weakens my capacity to recite the Qur’an; for reciting the Qur’an is more beloved to me than fasting.’2

III.

Not to belabour the point of spiritual intelligence, Imam Ibn Taymiyyah was asked about how faith can be increased and perfected, and if one must take to asceticism (zuhd) or to knowledge to attain this? His reply is insightful; he said:

‘People differ in this aspect. From them are those who find knowledge easier than asceticism. For some, asceticism is easier. Yet for others, worship is easier than both. So what is legislated for each person is to do what they are capable of from the good; as Allah, exalted is He, says:

“So fear Allah as much as you are able and listen and obey and spend [in the way of Allah ]; it is better for yourselves. And whoever is protected from the stinginess of his soul – it is those who will be the successful.” [Surah At-Taghabun; 64:16]

…It may be that a person does a deed of lesser merit and acquires more from it than from doing a deed of superior merit. So what is better is that he seeks what will benefit him more. That, for him, is best. He must not seek to do that which is most meritorious in an absolute sense if he is incapable, or if he finds it hard. Just like someone who reads the Qur’an, meditates over it, and benefits from its recitation, yet finds [optional] prayer difficult and does not benefit from it. Or he benefits from making dhikr more than he benefits from reciting the Qur’an. So whatever action is more beneficial and more pleasing to Allah is the best for him, than an act he cannot do properly but only deficiently and so loses out on the benefit.’3

Of course, if we are not careful, all of this critical consideration can be hijacked by the ego, so that we are deluded into false judgments about what is spiritually best for us. The ego must be removed from the driver’s seat. So while past scholars are still indispensable for learning spiritual guidance, there’s nothing like living shaykhs who are able to impart actualised, qualified tazkiyah instruction to seekers in these delirious times.

[This article was first published here]

 

Related:

IOK Ramadan 2025: Good Deeds Erase Bad Deeds | Shaykha Ayesha Hussain

The Forgotten Sunnahs: Ihsan, Itqaan, And Self-Reliance

1    Majmu‘ al-Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991, 10:660.2    Al-Tabarani, al-Mu‘jam al-Kabir, no.8868; Ibn Abi Shaybah, al-Musannaf, no.8909.3    Majmu‘ al-Fatawa, 7:651-2

The post Fard, Check. What Next? : The Best Deed After the Obligations appeared first on MuslimMatters.org.

Flags and Christian nationalist slogans feature in soaring attacks on UK mosques

The Guardian World news: Islam - 7 November, 2025 - 12:00

Between July and October, 25 buildings were targeted in 27 attacks, according to British Muslim Trust

Attacks on mosques in the UK have soared in recent months, the government’s Islamophobia monitoring partner has said, with more than 40% of incidents featuring British or English flags and Christian nationalist symbols or slogans.

In the past three months, a mosque was set alight in East Sussex; in Merseyside the windows of a mosque were shot with an air gun while children were inside; in Greater Manchester, a paving slab was thrown at a window; and in Glasgow, a window was smashed with a metal pole.

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Mamdani’s mayoral race was marred by unhinged Islamophobia. It’s not going away soon | Arwa Mahdawi

The Guardian World news: Islam - 6 November, 2025 - 17:22

The racist abuse that Zohran Mamdani is still facing proves how normalized bigotry is. We need to keep calling it out

Pack your bags and flee, infidels: New York City has fallen to a cabal of socialist jihadists. With Zohran Mamdani to become the city’s first Muslim mayor, many are celebrating the democratic socialist’s historic win. Billionaires, Islamophobes and Republicans, however, are in the throes of hysteria. But what’s new? The New York mayoral race has been marred by bigotry so unhinged it’s almost impossible to parody.

Far-right activist and unofficial Trump adviser Laura Loomer posted on X, for example, that “there will be another 9/11 in NYC” under Mamdani. New York City councilmember Vickie Paladino called the 34-year-old a “known jihadist terrorist”. Actor Debra Messing, meanwhile, has been having a Mamdani-induced meltdown on Instagram, posting story after story about how the puppy-eyed politician is a threat to civilization. She recently posted: “In Judaism and Christianity, we are commanded to speak the truth. In Islam, they are commanded to lie if it means spreading Islam … Now, take a look at Mamdani … He’s revealing their goal: mass conversion.”

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Far-right extremists outnumber Islamists in anti-terror programme referrals, data shows

The Guardian World news: Islam - 6 November, 2025 - 11:49

Total referrals reach record high, with 21% being due to ‘extreme rightwing concerns’ and 10% to Islamist ideology

More suspected far-right extremists were referred to the government’s anti-terrorism programme Prevent last year than those suspected of Islamist extremism, annual figures show.

In total, 8,778 referrals were made because of suspicions of extremist radicalisation in the year to March 2025, 27% more than the previous year and the highest number of referrals in a single year since records began 10 years ago.

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

Muslim Matters - 3 November, 2025 - 12:00

Menopause, often whispered about and seldom discussed, marks a significant transition in every woman’s life. In the UK, most women reach menopause between 45 and 55 (average around 51), though perimenopausal changes can begin earlier, often in the early to mid-40s, and some women experience it outside this range.

For Muslim women, this change can feel even more complex, entwined with cultural expectations, spiritual practices, and evolving family dynamics. While medical resources are rightly covered by our Muslim physician colleagues, this article explores the emotional and relational dimensions of peri- and post-menopause. It considers how these phases can shape marriage, parenting, and identity, and how Muslim women can navigate them with faith, support, and grace.

Understanding the Emotional Landscape

Menopause is not only a biological milestone. It is also an emotional terrain shifting under your feet. Hormonal fluctuations may bring:

  • Mood swings and irritability. Sudden changes in serotonin levels can lead to emotional volatility.
  • Anxiety or low-grade depression. Anxiety may arise from changes in the body or identity. Some women experience a quieter, deep sadness as menopause approaches.
  • A sense of loss or dislocation. Fertility and youth are tied deeply to self-image and societal roles. The loss of natural cycles can stir grief or existential questions.
  • Relief or liberation. No longer facing menstrual cycles or contraception concerns, some women describe a freeing sense of autonomy.

From an Islamic perspective, recognizing these emotions as valid, even while striving to maintain patience, can be healing. The Prophet ﷺ said:

“No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.” [Bukhari and Muslim]

Women may also draw comfort from the lives of those closest to the Prophet ﷺ. Sayyidah Khadījah raḍyAllāhu 'anha (may Allāh be pleased with her), for example, was a mature woman whose wisdom and dignity were deeply honored. The Prophet ﷺ remembered her long after her passing, saying:

“She believed in me when the people disbelieved, she trusted me when the people belied me, she shared her wealth with me when the people deprived me, and Allah blessed me with children from her and not from any other wife.” [Musnad Ahmad]

Her life demonstrates that maturity is not a loss but a stage marked by depth, contribution, and honor in the sight of Allah and His Messenger ﷺ.

Impact on the Marital Relationship

Menopause can subtly or dramatically shift the marital dynamic. The following highlights some of the how:

Intimacy and Libido

Changing oestrogen levels may decrease vaginal lubrication and arousal. For some, libido diminishes. This can cause:

  • Discomfort or pain during intercourse, leading to avoidance or withdrawal.
  • Hurt feelings, if either spouse misinterprets distance as rejection.
  • Renewed opportunities, if couples communicate openly and explore alternative forms of closeness, such as affection, cuddling, conversation, and supportive touch.

The Prophet ﷺ reminded husbands and wives of their responsibility to one another:

“The best of you are those who are best to their wives, and I am the best of you to my wives.” [Tirmidhi]

This ḥadīth points to compassion and attentiveness as the norm for marital life. Together with the Qur’ānic ethic “live with them in kindness” [Surah An-Nisa; 4:19] and “you are garments for one another” [Surah Al-Baqarah; 2:187], it frames intimacy as a place for mercy, not pressure. In practice, couples can:

muslim couple

Menopause can subtly or dramatically shift the marital dynamic.[PC: David Dvořáček (unsplash)]

  • Talk early and kindly. Use “I” statements about sensations and emotions (“I feel soreness / I’m worried I’ll disappoint you”) and agree on a shared plan for closeness during this phase.
  • Prioritise consent and avoid harm (lā ḍarar wa lā ḍirār). If penetration is painful, pause. Explore solutions rather than pushing through pain.
  • Broaden the meaning of intimacy. Affectionate touch, cuddling, massage, shared baths, and non-penetrative pleasure can maintain connection when penetration is difficult. Many couples also benefit from longer warm-up/foreplay, comfortable positions, adequate privacy and time, and lubricants (checking ingredients if that matters to you).
  • Time it wisely. Choose symptom-lighter times of day; fatigue, hot flushes, or joint pain often fluctuate.
  • Address the physical. A clinical check-in for urogenital symptoms, pelvic floor physio, sleep support, or treatment for dryness can make intimacy easier, and caring for health supports marital rights.
  • Hold the fiqh balance. Spousal intimacy is important in fiqh, yet scholars also emphasize kindness, mutual satisfaction, and the prohibition of harm. Temporary adjustments or even pauses are recognised where there is credible hardship or illness, especially by mutual agreement. Rights are not a licence to coerce; they are a call to iḥsān (beautiful conduct).
  • Reassure and repair. If an attempt is difficult, offer comfort, make duʿāʾ together, and try again another time rather than letting shame or resentment grow.
  • Seek wise support. A faith-literate counsellor can help couples negotiate expectations, communication, and practical adaptations.

Menopause aware intimacy honors both fiqh’s regard for spousal rights and the Prophetic standard of gentleness, protecting wellbeing while keeping connection alive.

Role Shifts

Menopause may coincide with children entering adulthood, career changes, or a newfound quiet in the household. This may lead to a re-evaluation of marital roles. Some women flourish with more time for personal projects, worship, or deepening the spousal bond. Others feel unmoored without the familiar structure of motherhood. Husbands and wives benefit from acknowledging this inward journey and renegotiating roles with love and respect, guided by the Prophetic ideal of mutual support and kindness.

Parenting Through the Transition

For many Muslim women, parenting is a core identity. As menopause unfolds, children may be grown or nearing independence. This stage can feel like:

  • Empty nest syndrome, an ache for purpose or belonging.
  • Emotional tug as the mother, wanting to remain central in children’s lives while they claim their own time, space, boundaries, and identity, choosing how they live, what they believe, where they make home, whom they befriend or marry, and how they prioritize work, faith, and family.
  • Opportunity for mentorship, duʿā, and building deeper, more balanced relationships, based on guidance rather than caretaking: checking in regularly without hovering, asking permission before offering advice, listening more than directing, making duʿāʾ by name for their needs, sharing skills or experience when invited, celebrating their independent decisions, agreeing healthy boundaries and rhythms of contact, and being available for practical help when requested.

The Prophet ﷺ said:

“When a person dies, all his deeds come to an end except three: ongoing charity, beneficial knowledge, or a righteous child who prays for him.” [Muslim]

As the family evolves, women may take comfort that their nurturing role continues through du‘a and guidance, even when the daily intensity of parenting diminishes. The Qur’ān also reminds us of the honour due to mothers:

“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]

Community, Sisterhood, and Spiritual Identity

Menopause can feel like an invisible transition, often silent and rarely acknowledged within many Muslim communities. Yet opening dialogue can be transformative:

muslim women

Menopause can feel like an invisible transition, but having peer support circles can help overcome isolation. [PC: Vonecia Carswell (unsplash)]

  • Peer support circles, whether informal or virtual, allow sharing experiences of sleep troubles, mood changes, gratitude for newfound calm, and laughter about hot flushes.
  • Imams or women’s counsellors knowledgeable in fiqh and women’s health can foster safe spaces to ask, “Is it permissible to pray when I am drenched in sweat? How do I manage fasting with hot flushes at suhoor?”
  • Spiritual leadership repurposes this life stage. Older women can shape younger generations with wisdom, du‘a, and steadiness.

The Qur’ān itself honors the voice and concerns of women. When Khawlah bint Tha‘labah raḍyAllāhu 'anha (may Allāh be pleased with her) brought her distress to the Prophet ﷺ about her husband, Allah subḥānahu wa ta'āla (glorified and exalted be He) revealed:

“Indeed Allah has heard the statement of she who argues with you [O Muhammad] concerning her husband and directs her complaint to Allah. And Allah hears your dialogue; indeed, Allah is Hearing and Seeing.” [Surah Al-Mujādilah; 58:1]

This verse is a powerful reminder that women’s lived realities matter deeply in the sight of Allah subḥānahu wa ta'āla (glorified and exalted be He).

The Prophet ﷺ also said:

“The best among you are those who learn the Qur’ān and teach it.” [Bukhari]

This opens the door for mature women to embrace teaching, mentoring, and guiding, drawing on their life experience to benefit the next generation.

Practical Strategies for Muslim Women

Here are some tangible ways to navigate this stage with resilience:

  1. Educate yourself. Learn about symptoms, treatments, and self-care strategies, including diet, hydration, exercise, and sleep hygiene.
  2. Open dialogue with your spouse. Frame conversations around feelings, not blame. Small shifts in communication can yield deep compassion.
  3. Connect with sisterhood. Sharing breaks isolation.
  4. Prioritize self-care and spiritual rhythm. Ensure you can observe prayer comfortably, even through sleepless nights. Some women turn insomnia into time for tahajjud, drawing strength from night worship. The Prophet ﷺ said: “The most beloved prayer to Allah after the obligatory prayers is the night prayer.” [Muslim]
  5. Seek Islamic-medical guidance. Engage professionals who understand both health and faith. There are a number of Muslimah womb health and/or perimenopause experts and advocates online, such as Honored Womb, Fit Muslimah, and Barakah’s Womb.
  6. Reimagine purpose. Let menopause be the prologue to new journeys such as mentoring, studying Qur’ān, or serving the community.
When to Seek Help

While mood changes and emotional shifts are normal, professional help is important if you experience:

  • Persistent sadness or hopelessness that doesn’t lift.
  • Severe anxiety, panic attacks, or escalating worry.
  • Rage flashes – sudden, intense anger or outbursts that feel out of control, lead to verbal or physical aggression, or create fear/ongoing harm at home.
  • Relationship breakdowns that feel stuck or irresolvable.
  • Physical symptoms (e.g., sleep disturbance, pain, hot flushes) that significantly impact daily life.

Seeking help, whether medical or therapeutic, is not a deviation from tawakkul (trust in Allah subḥānahu wa ta'āla (glorified and exalted be He)). It is a sign of wisdom and self-compassion.

Menopause is more than biological. It is a spiritual, relational, and emotional terrain that beckons Muslim women toward new chapters. It may stir grief or liberation, distance or newfound intimacy. It challenges identity and nurtures wisdom.

Within a faith that honors the dignity of every phase, menopause becomes an opportunity. By drawing on sisterhood, honest dialogue, renewal practices, spirituality, and faith-affirmed support, Muslim women can move through this shift with grace, finding in themselves new light, new connection, and renewed purpose.

 

Related:

Purification Of The Self: A Journey That Begins From The Outside-In

The Fiqh Of Vaginal Discharge: Pure or Impure?

The post The Muslim Woman And Menopause: Navigating The ‘Invisible’ Transition With Faith And Grace appeared first on MuslimMatters.org.

Moonshot [Part 28] – Dark River

Muslim Matters - 2 November, 2025 - 22:57

On a cold Fresno night, Deek’s search for purpose draws him to the river’s dark pull—and to the brink of his own redemption.

Previous Chapters: Part 1Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13| Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27

* * *

“When the mother is safe, the family is safe, the community is safe, the world is safe. She is the sun from which warmth and love radiate. If she shines, her family blooms.” – Deek Saghir

Shark Alone

Deek woke up shivering, lying atop the covers in the sprawling hotel bed. The room was dark, with no light but the pale illumination of the night time city coming through the window. The window was open, and the curtains billowed as a cold breeze gusted in.

He checked his watch: it was only an hour past sunset. Alhamdulillah, he could still catch Maghreb. He closed the window, made wudu’, pulled on a pair of jeans and a brown leather jacket, and prayed.

After salat he sat cross-legged on the musalla, not knowing what to do. He had nowhere to go, no place to be, nothing to do, no one to be. It was said that a shark must keep swimming, or he would die. But why would he die? Could a shark drown in the sea? Or did he die of loneliness, weary of decades criss-crossing the oceans alone, killing to survive, wearing the scars of battle upon his scaly hide?

It was a mistake to think that sharks were evil. Allah created all things with a purpose. The shark had a purpose, and so too did Deek have a purpose, though he no longer knew what it was. He had no family to look after. He had no fortune to yearn for, since he’d achieved that and didn’t know what to do with it. He had no cryptos to manage, for he was out of that market.

He tapped the marble floor with a fingernail, then drummed on it with both hands, making a slapping sound against the hard surface.

He didn’t want to return to that local gym. They treated him like a long-lost relative who needed their support and kindness. It was embarrassing.

He was an Arab who’d grown up along the banks of a river, so in a way he was a creature of both sand and water, and found comfort in both. There was no sand around here, but there was water.

Foundation

A half hour later he stood upon the foundation of his unfinished, derelict house, the concrete cold beneath his boots. The wind came in long, sighing gusts from the west, fluttering the loose plastic sheeting that clung to rebar like ghosts. Somewhere nearby, an owl called once—long and low, like a warning or a question.

It was a bitter night. Fresno cold, dry and sharp. He zipped up his coat and stuffed his hands in his pockets, but the wind still found him. It crept down his collar and hissed through the empty house, whispering through joists and overhangs, promising nothing, taking nothing, leaving only the sound of moving air.

Below, the San Joaquin River was a ribbon of blackness, moonlight sliding across its surface like oil. From this height, he couldn’t see the banks clearly, only hints of motion—ripples, eddies, things unseen—and that same deep magnetic pull that rivers always had for him. A kind of whisper in the blood.

Rivers had frightened him since childhood. Not the crashing kind like the ones you saw in movies, but the slow, heavy ones. The ones that moved with their own patient will. They reminded him of people who never said much, who never showed emotion, who just kept going until one day they swallowed you whole.

Yet he couldn’t look away.

Somewhere, Rania might be praying. Or maybe reading in bed, a cold compress on her aching back. Sanaya and Amira might be curled together on the sofa, watching a movie they’d seen five times already. Lubna, probably up late studying teacher resumes, a mug of tea gone cold on her desk. Marco—who knew? Walking somewhere, talking to himself, fighting off the shadows only he could see.

And Deek was here. On a concrete slab in the dark.

Everything he’d done had been for his family. This new house wasn’t supposed to be his home, it was supposed to be the family home. A legacy they could grow into. A multi-generational property, a home to the Saghir family for a hundred years to come or more, though Deek was not accustomed to thinking in such terms.

He took his phone out and called Sanaya. He had no expectation that she would answer, yet she did, dully.

“Dad?”

“I bought a new house for the family. For all of us.”

“I don’t think Mom will want that.”

“Will you come see it?”

“What, now?”

“Uh-huh.”

There was a long pause. Finally Sanaya said, “Text me the address.”

Spooky

Driving up a winding road into the low hills north of Fresno, Sanaya checked the GPS repeatedly. It was dark outside, but the full moon provided a pale illumination that outlined the surrounding hills and mesas.

Amara chewed on a fingernail. “He bought a house out here? Where even are we?”

“Above the river somewhere. Fresno County. Remember, don’t say anything about Mom. She doesn’t want us to.” Mom had not been to work in three days. Her back still hurt, and she’d fallen into deep depression, barely rousing herself to eat. Sanaya had confiscated her pain pills, and now Mom wouldn’t talk to her.

“Whatever.” Amara spit a fingernail fragment onto the car floor.

“Don’t do that, it’s gross.”

“Ask if I care.”

Sanaya sighed. Amira had been constantly sullen and withdrawn lately. She was very attached to Dad, and had taken his absence hard. Sanaya didn’t know what was going to happen, how things would work out, but she herself felt weary. Her life had flipped. Those who were supposed to care for her had turned their faces away, and now she found herself caring for them. She’d become her depressed mother’s caretaker and her moody sister’s parent. Between that, work and school, she was exhausted.

Her nostrils flared with anger as she thought about it. But it didn’t matter. Bring it on. She could handle it, along with whatever other test this dunya gave her. Amara might be closer to Dad, but she was a lot more like Mom than she would ever admit.

Sanaya, on the other hand, knew in her heart that she’d been created from Dad’s mold. She carried his strength and determination, for he was a man who set his vision on a goal and never gave up, no matter what.

* * *

Deek watched as Rania’s brown mini-SUV came up the road, crunched along the gravel driveway, came to a stop, and disgorged Sanaya and Amira. He grinned with pleasure. He hadn’t been sure Sanaya would come, nor that Amira would come too.

The two of them approached to about ten feet and stopped, looking around, surveying the property. Sanaya wore only slacks, a light sweater and a hijab, and stood shivering in the frigid wind. Amira stood with her arms tightly crossed, biting a fingernail.

Deek walked to his daughters, took off his jacket and put it around Sanaya’s shoulders. Then he spread his arms out wide. “What do you think?”

“It’s beautiful up here,” Sanaya said, slipping her arms into the jacket sleeves. “But that’s not a house.”

Deek laughed. “Not yet. A year from now, inshaAllah, it will be a six bedroom, three bath house with a pool, hot tub, tennis court, you name it. Give me your wish list and we’ll build it. And we have fifty acres of land up here. Fifty acres! We could have horses.”

“It’s too far from school and work. I couldn’t live up here.”

“Come on Sanaya, don’t be like that. Give it a chance.” He looked to his younger daughter, who had not yet spoken a word. In the past she would have come to him and hugged him, and spoken up in defense of his choices.

Amara spat out a bit of fingernail. “It’s spooky. And I think you’re living in a dream world.” She turned and walked back to the car, kicking a rock out of her way.

Deek’s heart sank into his stomach. “Why did you come then, if all you want to do is put down what I’m doing?”

A Beautiful Thing

Sanaya gazed at him levelly. “Because Maryam Rana called me. She told me what you did. She’s been accepted into a treatment program at the Mayo Clinic. You did a beautiful thing, Baba. You saved her life.”

A rush of emotion threatened to flood Deek’s eyes with tears. Sanaya had not called him Baba in many years. At some point she’d switched over to the less personal “Dad,” and he had let it go, because you had to let young people be who they were.

“Alhamdulillah,” he murmured. “I’m glad to hear that.”

“It means a lot to me. She told me that you paid off hundreds of thousands of dollars worth of medical bills. And the fact that no one in the community knows, that you didn’t make a thing out of it. It says a lot about you.”

Deek shrugged, embarrassed. “She talked about you. Called you whip-smart. She’s a sweet girl. I would do the same for you, your sister or your mother. I would do anything in my power to help you.”

“Are you sure about that? They say that charity starts at home, but sadaqah is not just money, you know. You told me something, once. You said that if anything ever happened to you, that I should take care of Mom, because she’s the sun from which warmth and love radiate. When she shines, our family blooms. And you said that mothers are the world’s heart, that when they are safe, the family is safe, the community is safe, the nation is safe, and the world is safe.”

“I said that?”

“Yes. Now I’m going home. It’s freezing up here. Aren’t you going back to the hotel?”

“In a while. I want to explore a little.”

Sanaya shook her head. “You’re crazy, Baba. And I’m keeping the jacket.” She turned and walked away.

Dark River

When the sound of the car had faded, Deek walked around until he found the path that led down to the river. Without making any conscious decision, he began walking downhill to the river. Unlike that last river visit, this time it would be dark. This thought slowed his feet, but he felt the river’s deep, beautiful waters calling to him. The river was pure and clean, and yes, ruthless as well. It was beneficent, yet would snatch the life away from any fool who approached it with less than utmost caution.

He had no plan or goal beyond a vague notion that the river could cure his angry emptiness.

The surface of the water was a black mirror that displayed a rippled reflection of the moon above. At the river bank, he rolled up his pant legs and climbed carefully down to the water’s edge. He put his wallet and keys beside a large rock, but kept his phone, putting it on flashlight mode. Still wearing his shoes, he waded into the frigid, black water.

The phone’s light seemed to shy away from the extreme darkness of the water, and served only to remind Deek of how untamed and merciless this river could be. The current was fast; rocks shifted beneath his feet; eddies rippled and splashed. Reeds danced in the night breeze.

He stayed in the shallows, the water just at his lower shins, yet even here the water cut into his legs with a ferocity that made him hiss through his teeth. It was Sierra Nevada snowmelt, as icy sharp as knives.

Rather than tranquility or clarity, Deek found himself filled with rage. Everything he’d done and accomplished had turned out to be useless. Well, if no one needed him, then he didn’t need them either.

A small boulder, about the size of a toaster, stuck up out of the water. Deek bent, wrestled it out of the mud, cocked an arm, and with a shout, heaved it out toward the center of the river, where it landed with an unseen splash.

He found another, bigger rock. This one came up easily, but was heavy. With a grunt he brought it up to his shoulders, then, using both hands, shot-putted it into the air, screaming as loudly as he could. The wind snatched away his scream as the boulder splashed down nearby, wetting him.

Going Back

Driving downhill a short distance away, Sanaya pulled the car to the side of the road and stopped.

“Did you hear something?”

“I thought the river looked awesome in the moonlight,” Amira remarked. “And it would be totes cool to have horses. But I didn’t want to tell him that. Why are we stopping?”

Sanaya craned her neck, peering into the darkness behind them. “I’m not sure it was a good idea to leave him alone.”

“Baba can take care of himself. He’s strong.”

“We should go back.”

Amira rolled her eyes. “Fine.”

Sanaya gunned the engine and cut the wheel, whipping the car in a 180 and causing the back wheels to fishtail. She hit the accelerator and the car leaped forward.

“What are you doing?” Amira gasped.

“Something’s wrong.” She sped up the mountain road, hugging the curves. This was not like her. Mom and Amira were the ones with second sense, not her. Yet she pushed the pedal and went faster, barely staying on the road.

Man Against Nature

Deek took another step deeper into the river, then another, until he was in up to his knees. His feet had gone numb from the cold. He spread his arms for balance and closed his eyes.

This was dangerous, he knew. The river was deep in the middle, and the bottom could drop out at any point. People drowned in the San Joaquin and Kings rivers all the time. If he slipped and fell, no one would know until his body turned up somewhere downriver.

He stood for a few minutes, braced against the flow, letting the icy water wash him clean.

“La ilaha il-Allah,” he breathed. “Muhammadur-Rasulullah.”

For reasons he could not articulate, he stepped in further, closer to the deep center. The water was up to his waist now. It was a stupid thing to do, but also thrilling. If he could defy this mighty river, or perhaps harmonize with it, he could do anything. It was a real thing, a real accomplishment that he could take pride in. Man against nature, wasn’t that the oldest and most primal struggle of all.

Or was the original struggle man against Shaytan? Confusion swirled through his mind. He lifted a foot to return to the shore, but a strong current lifted him and he lost his balance. The excitement vanished as panic flooded his mind. He waved his arms and took two quick steps, recovering his balance. The phone was gone.

Desperate, he lunged toward the shallows and slipped, falling completely into the water. He felt himself being pulled along the bottom. His head began to ring from the shock of the freezing current. He hardly knew up from down. Reaching blindly with his hands, he grasped a clump of reeds growing in the shallows. He seized them and used them to hold his position as his knees found the river bottom and his head broke the surface. He gasped desperately, sucking in air.

He was on hands and knees and the water was up to his neck. The current tugged at him hard, trying to drag him under again. It was a living thing that had tasted him and savored his fear, and would not release him until it consumed him. Deek was overwhelmed with terror, not of death but of the river itself. His mind froze, and he remained stuck in place, holding onto the clump of weeds like a lifeline. He didn’t have the energy to rise to his feet. The cold was in his bones now. He yearned for sun and warmth.

He remembered what Sanaya had said: Mothers are the sun from which warmth and love radiate. He needed Rania. He understood now how foolish and stubborn he had been. It was time to put all ego, resentment and pettiness aside, and go home to his wife. He gathered his strength and tried to rise, but he was weak, and the river snatched him away, dragging him toward the center, where the water was deep, lightless and unforgiving.

In The River

Sanaya circled the hulking shell of a house, peering into every shadow, while Amira ran to check the caretaker’s house.

“He’s not there,” Amira reported when she returned. “Maybe he took an Uber back to town.”

“That makes no sense. His car is here. Plus, no one passed us on the road.”

“Maybe he -”

Sanaya cut her off. “Stop talking and just listen.” She knew that Mom had an extrasensory gift of some kind, and it had been passed to Amira, but not to her. This did not bother her. Every child inherited something different from their parents, and all was a barakah. So she watched Amira intently as the girl turned slowly in a circle, eyes closed.

Amira’s eyes opened wide, and fear filled them like dark water. “He’s in the river.”

The hair stood on the back of Sanaya’s neck. “Let’s go!” The two of them began to run down the trail to the river below.

***

Come back next week for Part 29 inshaAllah

 

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:

Asha and the Washerwoman’s Baby: A Short Story

The Deal : Part #1 The Run

 

The post Moonshot [Part 28] – Dark River appeared first on MuslimMatters.org.

MPs urge minister to adopt definition of Islamophobia amid rise in hate crime

The Guardian World news: Islam - 2 November, 2025 - 07:00

Forty Labour and independent MPs call on Steve Reed to take ‘important step’ of defining anti-Muslim hatred

More than three dozen Labour and independent MPs have written to the housing secretary calling on the government to adopt a definition of Islamophobia, after recent figures revealed hate crimes against Muslims were up by nearly a fifth.

Forty MPs, including Labour MPs Diane Abbott, Dawn Butler, Kim Johnson and independent Andrew Gwynne, were among the signatories on the letter from Afzal Khan who wrote to Steve Reed on Friday asking him to adopt a definition of anti-Muslim hatred as an “important step” in addressing discrimination, prejudice and hatred the community faces.

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Call a racist a racist

Indigo Jo Blogs - 1 November, 2025 - 19:56
A white man in a grey T-shirt clutching his private parts after they are hit with a flying brick during the 2024 riots. A row of riot police with clear plastic shields stand behind him and there is debris on the ground behind the man.A thug takes a brick to the groin in last year’s racist riots.

A few years ago I saw someone say on Twitter that people would happily call each other feminazis or grammar Nazis, but would not call a Nazi a Nazi. In the past year or so since the Southport murders and the subsequent riots and since Donald Trump returned to office in the US and launched his war against legal and illegal immigrants, citizens and anyone else who “looks foreign”, racists have got increasingly strident in pretending that they are the ones who are in danger: the likes of Matt Goodwin have issued ‘warnings’ about the ‘dangers’ of calling people racists or “far right”, as it might lead to another politician or commentator being assassinated, as was Charlie Kirk last month (though the actual motives for that are unclear). Meanwhile, Muslims and others who march against the genocide in Gaza are branded as “antisemitic marchers”. I have noticed a climate in which it is considered unwise or dangerous to call people racists, and this has to be opposed.

The other day a video came up on my YouTube feed which was about the ten most unpleasant people in rock music. The eight men and two women were not the actual criminals — no Ian Watkins or Jim Gordon, for example — but mostly people who treated other musicians badly or who walked off stage or had fans ejected, for example. I noticed that one of those listed was a racist and another was known for exploiting young women, but neither of these facts was mentioned in the video as if being a racist was not something worth mentioning in that context. Did he think it would alienate some of his viewers, or does he sympathise with the views in question? I did point out that he’d left those details out, but he didn’t acknowledge or reply to my comment. Another case in point comes from the New Statesman at the end of September: an article instructing Labour activists, in the run-up to the Ellesmere Port by-election, not to call Nigel Farage racist because the “median voter” did not consider him to be; by doing so, Labour activists were scolding the voter and telling them they were wrong. A poll, sourced from “Merlin Strategies”, whoever they are, claims that even among current Labour voters, only 46% of voters considered Farage to be racist and among northerners, it was only 33%, with 47% disagreeing. The word ‘racist’ is generally considered derogatory, and someone who actually is a racist will generally not call themselves that; people “not considering Farage to be racist” thus includes those who agree with him as well as those who somehow, after hearing all he has had to say throughout his political career, continue to believe that he is not.

We are also seeing the racists and far-right in politics in the media increasingly playing the victim. The assassination of Charlie Kirk has given them additional licence to cast themselves as being the ones in danger, when in fact racism is what puts people in danger. Goodwin, two weeks ago, accused “the Left” of “[setting] the stage for the attempted assassination of Donald Trump and the murder of Charlie Kirk”, both of whom had enemies on the neo-Nazi far right as well as the Left and elsewhere; Kirk’s alleged assassin may well have been a ‘groyper’ although his motives have yet to be fully investigated. However, the historical facts are that while anti-racism may produce the odd assassination (often in the midst of intense racist violence, as with the assassinations of Ernst von Rath and Reinhard Heydrich, which provided pretexts for early Nazi atrocities), racism itself results in far greater levels of destruction and death than anti-racism, or false accusations of racism, ever have; even the raft of false accusations of antisemitism during Jeremy Corbyn’s leadership of the Labour party did not kill anyone. Goodwin tells us off for calling Nigel Farage an enemy; the same language was used in the Tory press during Theresa May’s premiership for judges and others they saw as trying to frustrate “the will of the people” on Brexit. (They, of course, still happily throw the Antisemitism slur around, as well as calling Black politicians racist for identifying white racism.)

A number of years ago, the Muslim Tory peer Sayeeda Warsi observed that Islamophobia “passed the dinner-table test”: that prejudice towards Muslims could be expressed in respectable circles with no fear of censure. In 2025, many more forms of prejudice not only pass that test — Islamophobia, anti-Black and anti-Asian racism, blind hostility to refugees and other real or perceived immigrants — but rather, opposition to them is what no longer passes that test. If we call people racists or fascists, we are accused of having contempt for what the ordinary person thinks or feels, and of putting politicians’ lives in danger even as actual racist thugs terrorise refugees and asylum seekers housed in hotels and two Asian women have been raped in the last month or so by white men who made their racist intentions clear to them. Even Keir Starmer could not call the goons rampaging around English towns after the Southport murders last year racists; he settled for calling them “far-right thugs” as they attacked people for their skin colour. As both Tory and Reform politicians and media demand the right to offend, the right to “criticise Islam” and to ridicule others’ beliefs (as per a bill currently going through Parliament, presented by Tory MP Nick Timothy), we must also be free to call out and condemn racism and to call racists what they are. They are the ones threatening everyone with violence, not us.

Head of UK government’s anti-Islamophobia partner ‘refused service in shop for being Muslim’

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

Akeela Ahmed, of British Muslim Trust, says experience is part of a wider rise in anti-Muslim hatred

The chief executive of the government’s new official partner in tackling Islamophobia has spoken about being refused service in a shop for being Muslim, amid concerns about a rise in insidious anti-Muslim “microaggressions”.

The British Muslim Trust (BMT) is launching a government-backed telephone and online reporting service for hate crimes. In July, the trust was selected as a recipient of the government’s “combating hate against Muslims fund”, and in the months since its chief executive, Akeela Ahmed, has been meeting members of Muslim communities, including in Bradford in West Yorkshire, East Sussex, Greater London and Greater Manchester.

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