In the Name of Allah, the Gracious, the Merciful

Recent events exposing systemic abuse in various Islamic and other religious institutions call us to immediate corrective, administrative action to protect the most vulnerable members of our communities. These incidents have highlighted how private, unsupervised interactions between individuals -whether between adults of different genders or between adults and children- can create opportunities for misconduct, exploitation, and harm. Men, women, and children deserve to be protected by the Muslim community from potential abuses of power, and to be safe from false and frivolous allegations arising from potential abuses of power.

By implementing transparent and enforceable guidelines based upon principles and rulings in the Quran and Sunnah, Muslims living as minorities in America and elsewhere must aim to eliminate the conditions that enable abuses of power while fostering an environment rooted in trust, accountability, safety, and Islamic authenticity. These measures reflect an organizational commitment to proactively safeguard all individuals, particularly those most vulnerable, and ensure that our workplaces and communities are a model of ethical, professional, and Islamic behavior for all humankind.

We, therefore, call upon American Muslim organizations to consider, adapt, and integrate the following policy reforms into their Bylaws, official documentation, and workplace culture:

Policy #1: Prohibition of Private Congregation of Men and Women in the Workplace

The Messenger of Allah ﷺ said:

مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلَا يَخْلُوَنَّ بِامْرَأَةٍ لَيْسَ مَعَهَا ذُو مَحْرَمٍ مِنْهَا فَإِنَّ ثَالِثَهُمَا الشَّيْطَانُ

“Whoever has faith in Allah and the Last Day, let him not be secluded with an unrelated woman without her guardian, lest Satan be the third of them.” [Musnad Aḥmad, #14651]

Effective immediately, the Masjid is implementing a policy prohibiting private, one-on-one meetings between men and women in workplace settings to ensure transparency, professionalism, and mutual respect. This policy aligns with our commitment to fostering an environment that promotes ethical conduct and inclusivity while safeguarding all employees from potential misunderstandings or misconduct.

Scope

This policy applies to all employees, contractors, and visitors across all departments and locations under the Masjid.

Key Guidelines

1. Open and Transparent Interaction: All work-related discussions and meetings between individuals of different genders must take place in:
   1. Open or visible areas such as conference rooms with glass windows.
   2. Spaces where other colleagues are present and can observe the interaction.
2. Use of Technology for Privacy: In cases where confidentiality is required (e.g., HR discussions, performance reviews), virtual meetings or in-person meetings require a neutral third-party witness and/or be recorded to ensure privacy is balanced with accountability.
3. Avoidance of Private Locations: Private areas such as closed offices, storage rooms, or off-site locations (e.g., homes or private venues) are not permitted for meetings between men and women unless in a group setting with reasonable barriers to gender interaction based on normative Islamic ethics and social customs.

Exceptions

1. This policy does not apply to emergency situations requiring immediate private conversation for safety or security purposes.
2. Masjid officials may authorize exceptions when deemed necessary for business operations, provided that such exceptions are documented and reported.

Enforcement and Compliance

1. Violations of this policy will be addressed through established disciplinary procedures, up to and including termination.
2. Community members are encouraged to confidentially report concerns or violations to the Masjid’s governing board or administrative committee without fear of retaliation.

Commitment to Diversity and Inclusion in Islam

The Masjid remains committed to creating a workplace culture that values diversity, trust, and collaboration within the boundaries of normative Islamic ethics and social customs. This policy is not intended to stigmatize any individual or group but to foster a respectful, equitable, and Islamically authentic religious environment.

Policy #2: Prohibition of Private Interaction Between Adults and Small Children

Sufyan al-Thawri رَحِمَهُ اللَّهُ said:

لَوْ أَنَّ رَجُلًا عَبَثَ بِغُلَامٍ بَيْنَ إِصْبُعَيْنِ مِنْ أَصَابِعِ رِجْلِهِ يُرِيدُ الشَّهْوَةَ لَكَانَ لَوَّاطًا

If a man were even to play with the two toes of a boy seeking lustful pleasure, he would be a sodomite.1

And Imam al-Nawawi رَحِمَهُ اللَّهُ writes:

وَكَذَلِكَ يَحْرُمُ عَلَى الرَّجُلِ النَّظَرُ إِلَى وَجْهِ الْأَمْرَدِ إِذَا كَانَ حَسَنَ الصُّورَةِ سَوَاءٌ كَانَ نَظَرُهُ بِشَهْوَةٍ أَمْ لَا سَوَاءٌ أَمِنَ الْفِتْنَةَ أَمْ خَافَهَا هَذَا هُوَ الْمَذْهَبُ الصَّحِيحُ الْمُخْتَارُ عِنْدَ الْعُلَمَاءِ الْمُحَقِّقِينَ نَصَّ عَلَيْهِ الشَّافِعِيُّ

Likewise, it is forbidden for a man to look at a beardless youth if he has a handsome appearance, whether he looks with passion or not, whether he is safe from temptation or he fears it. This is the correct and preferred opinion of credible scholars, as transmitted from Al-Shafi’i.2

And Shaykh al-Islam Ibn Taymiyyah رَحِمَهُ اللَّهُ writes:

وَالنَّظَرُ إلَى وَجْهِ الْأَمْرَدِ لِشَهْوَةِ كَالنَّظَرِ إلَى وَجْهِ ذَوَاتِ الْمَحَارِمِ وَالْمَرْأَةِ الْأَجْنَبِيَّةِ بِالشَّهْوَةِ سَوَاءٌ كَانَتْ الشَّهْوَةُ شَهْوَةَ الْوَطْءِ أَوْ شَهْوَةَ التَّلَذُّذِ بِالنَّظَرِ فَلَوْ نَظَرَ إلَى أُمِّهِ وَأُخْتِهِ وَابْنَتِهِ يَتَلَذَّذُ بِالنَّظَرِ إلَيْهَا كَمَا يَتَلَذَّذُ بِالنَّظَرِ إلَى وَجْهِ الْمَرْأَةِ الْأَجْنَبِيَّةِ كَانَ مَعْلُومًا لِكُلِّ أَحَدٍ أَنَّ هَذَا حَرَامٌ فَكَذَلِكَ النَّظَرُ إلَى وَجْهِ الْأَمْرَدِ بِاتِّفَاقِ الْأَئِمَّةِ

Looking at the face of a beardless youth with passion is like looking at the face of a forbidden woman or an unrelated woman with passion, whether it is done with the passion of intercourse or the passion of arousal. If looking at his mother, his sister, or his daughter for arousal is like looking at the face of an unrelated woman for arousal, it is known to everyone that this is forbidden in the same way it is forbidden to look at the face of a beardless youth, according to the consensus of the Imams.3

Policies on child quran study in the massajid [PC: Defrino Maasy (unsplash)]

Effective immediately, the Masjid is implementing a policy prohibiting private, unsupervised interactions between adults and small children in workplace or organizational settings. This policy is enacted to ensure the highest standards of child safety, transparency, and professional conduct, aligning with our commitment to providing a secure, trustworthy, and Islamically authentic environment for all.

Scope

This policy applies to all employees, volunteers, contractors, and visitors who interact with children within the premises or during organizational activities.

Key Guidelines

1. Supervised Interaction: All interactions between adults and children must occur:
   1. In the presence of at least one other adult.
   2. In open or observable areas, such as rooms with transparent glass or outdoor spaces visible to others.
2. Avoidance of Private Locations: Adults are prohibited from meeting privately with children in areas such as offices, restrooms, storage rooms, or other enclosed spaces.
3. Parental/Guardian Involvement: When feasible, parents or guardians should be informed of and included in all interactions involving their child.
4. Use of Group Settings: Activities involving children should always be conducted in group settings or in the presence of multiple responsible adults to ensure transparency and accountability.

Exceptions

1. This policy does not apply to emergencies where a child’s immediate safety or well-being is at risk, provided that the adult documents and reports the situation as soon as possible.
2. Authorized care or instruction settings (e.g., medical care, psychotherapy) are exempt when conducted according to professional standards and with prior parental or guardian consent.

Enforcement and Compliance

1. Any violation of this policy will be subject to investigation and disciplinary action, up to and including termination or revocation of volunteer privileges. Criminal charges may be sought when appropriate. 
2. Concerns or incidents should be promptly reported to the Masjid’s governing board or administrative committee without fear of retaliation.

Commitment to Child Safety

The Masjid is dedicated to upholding a safe, respectful, nurturing, and Islamically authentic environment for children. This policy reflects our zero-tolerance stance toward any practices that could compromise child safety or erode trust within our community. This policy further establishes clear, actionable measures to protect children while maintaining a professional and secure environment.

Policy #3: Prohibition of Unlicensed Psychotherapy or Counseling by Imams

The Messenger of Allah ﷺ said:

مَنْ تَطَبَّبَ وَلَمْ يُعْلَمْ مِنْهُ طِبٌّ قَبْلَ ذَلِكَ فَهُوَ ضَامِنٌ

“Whoever practices medicine without any prior knowledge of medicine will be held liable.” [Sunan Ibn Mājah 3466]

Effective immediately, the Masjid prohibits all Imams and staff from conducting psychotherapy services -especially if they receive payment for such services-, unless they hold the appropriate professional licensure and qualifications recognized by governing regulatory bodies. Without training, an Imam may give advice that worsens a person’s condition or ignores the complexity of mental health. The role of Imams in mental health should focus on collaboration with licensed professionals. They can refer individuals to qualified therapists, provide spiritual support alongside therapy, and help reduce mental health stigma within their communities. This policy is established to ensure the highest standards of care, protect the well-being of community members, and maintain the integrity of the Masjid’s religious and spiritual services.

Scope

This policy applies to all Imams, Masjid employees, volunteers, and any individuals acting in an advisory capacity on behalf of the Masjid.

Key Guidelines

1. Spiritual and Religious Guidance: Imams may provide spiritual and religious guidance in accordance with Islamic teachings. Such guidance must remain within the scope of normative Islamic jurisprudence, ethical counseling, and pastoral care.
2. Prohibition of Unlicensed Practice: Imams and staff are prohibited from engaging in psychotherapy, mental health counseling, or therapeutic interventions -especially if they receive payment for such services- unless they hold the relevant licensure and professional credentials.
3. Referral to Licensed Professionals: When individuals seek mental health or therapeutic support, Imams are encouraged to provide referrals to qualified and licensed mental health professionals or organizations specializing in such care.
4. Training and Awareness: The Masjid will provide training to Imams and staff on identifying when issues fall outside the scope of ordinary religious counseling, as well as how to sensitively and appropriately refer individuals to external resources.

Exceptions

This policy does not restrict general pastoral care, such as offering spiritual advice, making dua’ (prayers), or sharing religious insights, as long as such activities do not involve psychological diagnosis, therapy, or treatment.

Enforcement and Compliance

1. Any Imam or staff member found to be engaging in unlicensed psychotherapy or counseling will be subject to disciplinary action, which may include suspension or termination of their role within the Masjid. Criminal charges may be sought when appropriate.
2. Concerns or violations of this policy should be reported promptly to the Masjid’s governing board or administrative committee without fear of retaliation.

Commitment to Community Well-Being

The Masjid is deeply committed to the spiritual and emotional welfare of its community members. By adhering to this policy, we ensure that individuals receive the appropriate care they need while preserving the professionalism and credibility of the Masjid as a center of worship and guidance. This policy reflects the Masjid’s dedication to supporting its community with ethical, professional, and Islamically authentic standards in all services provided.

Policy #4: Prohibition of Imams from Officiating or Entering into Secret Marriages

Allah Almighty said:

“And whoever among you cannot [find] the means to marry free, believing women, then [he may marry] from those whom your right hands possess of believing slave girls. And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears sin, but to be patient is better for you. And Allah is Forgiving and Merciful.” [Surah An-Nisa: 4;25]

And the Messenger of Allah ﷺ said:

أَعْلِنُوا هَذَا النِّكَاحَ وَاجْعَلُوهُ فِي الْمَسَاجِدِ وَاضْرِبُوا عَلَيْهِ بِالدُّفُوفِ

“Announce this marriage publicly, conduct it in the Masjid, and strike the drums for it.” [Majmū’ al-Fatāwá 32/102]

Effective immediately, the Masjid strictly prohibits any Imam or Masjid official from officiating or entering into a secret second marriage or any other undisclosed marital arrangement according to the well-known, textually-grounded Islamic legal opinion. This policy is established to uphold transparency, ethical conduct, and trust within the community while ensuring that all marital practices comply with Islamic law, local laws, and the Masjid’s standards of accountability.

Scope

This policy applies to all Imams, Masjid employees, and any individuals representing the Masjid in an official or spiritual capacity.

Key Guidelines

1. Transparency in Marital Practices: Imams and community leaders must ensure that all marriages, including second marriages (where they are legally permissible), are conducted in a transparent manner, with full disclosure to all parties involved, including the first spouse.
2. Prohibition of Secret Marriages: Secret marriages, defined as those conducted without the knowledge or consent of relevant parties or without public declaration, are strictly prohibited for Imams and community leaders serving in any capacity within the Masjid.
3. Compliance with Local Laws: All marriages officiated or entered into by Imams must comply with local legal requirements, including registration and documentation where applicable.
4. Community Accountability: Imams are required to notify the Masjid’s governing body before officiating or entering into any marital contract, ensuring that the community’s trust in their leadership remains intact.

Enforcement and Compliance

1. Any Imam or community leader found to have officiated or entered into a secret marriage will be subject to immediate investigation and disciplinary action, which may include suspension or termination of their role within the Masjid.
2. Community members are encouraged to confidentially report concerns or violations of this policy to the Masjid’s governing board or administrative committee without fear of retaliation.

Commitment to Ethical Leadership

As spiritual leaders, Imams serve as role models and are held to the highest ethical standards. The Masjid is committed to fostering a culture of integrity, fairness, trust, and Islamic authenticity within the community. This policy ensures that Imams maintain the respect and confidence of those they serve while adhering to the principles of justice and transparency in Islam. This policy further reflects the Masjid’s dedication to preserving the sanctity of marriage and family ties, ethical leadership, and the trust of its congregation.

Conclusion

The undeniable vulnerability of our community members across the country, especially our youth, necessitates immediate action from American Muslim authorities to close all administrative loopholes that can potentially enable abuses of power. These suggested reforms, whether adopted in whole or in part, serve as a critical step in advancing the Islamic principles of justice, mercy, and trustworthiness. Our Masajid are not just places of worship, but also beacons of moral and ethical responsibility in a world consumed by self-interest. 

By implementing these measures, we reaffirm our commitment to safeguarding the well-being of every man, woman, and child who contributes to our mission. These policies are not merely administrative changes; they are an expression of our collective duty to honor the sacred trust Allah Almighty has placed upon us to protect one another and create an environment where everyone can thrive in service to Him alone.

Success comes from Allah , and Allah knows best.

 

Related:

– An MM Recap: Toolkits To Fight Child Sexual Abuse

– Processing Spiritual Abuse In Islam: A Comprehensive Guide For Individuals, Communities, And Organizations

1    Masāwi’ al-Akhlāq lil-Kharāʼiṭī, 1:204 #423; A specific legal punishment for sexual molestation against children could not be found in the earliest classical legal sources. If Sufyan al-Thawri’s comparison to “sodomy” is interpreted literally, as it is by this author, molestation is subject to the hudud (fixed) punishment for ikraha ‘ala al-zina’ (coercion into fornication/adultery or rape), so a specific ruling is not needed if the crime already falls under an existing legal category. Otherwise, Sufyan’s statement could be interpreted figuratively, in which case molestation is subject to ta’zir (discretionary) punishment. Either way, his comparison of molestation to “sodomy” is a condemnation of sexual crimes against children in the harshest terms possible. https://shamela.ws/book/8243/4492    Masāwi’ al-Akhlāq lil-Kharāʼiṭī, 1:204 #423; A specific legal punishment for sexual molestation against children could not be found in the earliest classical legal sources. If Sufyan al-Thawri’s comparison to “sodomy” is interpreted literally, as it is by this author, molestation is subject to the hudud (fixed) punishment for ikraha ‘ala al-zina’ (coercion into fornication/adultery or rape), so a specific ruling is not needed if the crime already falls under an existing legal category. Otherwise, Sufyan’s statement could be interpreted figuratively, in which case molestation is subject to ta’zir (discretionary) punishment. Either way, his comparison of molestation to “sodomy” is a condemnation of sexual crimes against children in the harshest terms possible. https://shamela.ws/book/8243/4493    Majmū’ al-Fatāwá, 21:245. https://shamela.ws/book/7289/10650

The post Ensuring The Safety Of Our Communities: A Call For Immediate Corrective Action From American Muslim Organizations appeared first on MuslimMatters.org.

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The post [Podcast] How To Free A Jinn & Other Questions | Ustadha Raidah Shah Idil appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~2 minutes
• Full Transcript: ~33 minutes

Learning Objectives

• Understand the Distinction Between a Scholar and a Worshipper:
  • Explain the difference between the alim (scholar) and the abid (worshipper) as described in the hadith, focusing on the role of knowledge and its reflection in the community.
• Comprehend the Role of Angels in Knowledge Gatherings:
  • Describe why and how angels lower their wings during gatherings of knowledge and the spiritual benefits associated with these gatherings.
• Identify the Challenges and Rewards of Seeking Knowledge:
  • Recognize the difficulties of the path of seeking Islamic knowledge and explain the rewards, including how Allah facilitates the journey to Jannah for those who persist.
• Explore the Three Interpretations of Angels Lowering Their Wings:
  • Discuss the three interpretations provided by Imam Al-Khattabi regarding the meaning of the angels lowering their wings in gatherings of knowledge.
• Articulate the Value and Importance of Teaching Knowledge:
  • Explain why teaching even a small piece of knowledge is valuable, and how teaching benefits both the individual and the entire creation, including animals and angels.
• Understand the Inheritance of Prophets by Students of Knowledge:
  • Outline the three key inheritances from the Prophets that students of knowledge receive: knowledge, responsibility to deliver, and the trials associated with spreading knowledge.
• Recognize the Role of Teaching in Preserving Knowledge:
  • Understand the importance of teaching for the retention and practice of knowledge, and how sharing knowledge helps to solidify one’s understanding and memory.
• Appreciate the Broader Impact of Knowledge on Creation:
  • Discuss how teaching people beneficial knowledge extends beyond human beings, impacting animals, nature, and all of creation, and how this is reflected in Islamic teachings.
• Grasp the Concept of Knowledge as a Lifelong Journey:
  • Internalize that seeking knowledge is a continuous, lifelong process and not just an academic endeavor, leading to spiritual growth and deeper connection with Allah.
• Reflect on the Responsibility to Spread Knowledge:
  • Recognize the individual responsibility to share knowledge in appropriate ways, using the Prophet’s instruction to “convey even if it is just one verse.”

Class Summary

The Virtue of Seeking Knowledge: A Path Illuminated by Angels

Islam teaches us that knowledge is not just an intellectual pursuit but a spiritual journey. It has the power to transform hearts, elevate souls, and bring us closer to Allah. As we reflect on these profound teachings, let’s explore the timeless wisdom surrounding the pursuit of knowledge, its rewards, and the blessings that come from teaching and sharing it with others.

The Scholar vs. The Worshipper: A Powerful Comparison

In one of the most remarkable hadiths, the Prophet Muhammad, sallallahu alayhi wa sallam, said:
“The virtue of a scholar over a worshipper is like my virtue over the least of you.”
In another hadith, he said:
“The virtue of the scholar is like the full moon over the stars.”

This comparison reveals a beautiful truth: while worship is essential, the value of a scholar comes from their ability to reflect and share knowledge. Just as the moon reflects the light of the sun, scholars reflect the wisdom bestowed upon them by Allah, spreading it to those around them.

The Presence of Angels: Humility in the Face of Knowledge

Imagine sitting in a gathering of knowledge, surrounded not just by fellow students, but by angels.  The Prophet Muhammad, sallallahu alayhi wa sallam, said:
“The angels lower their wings in humility to the seeker of Islamic knowledge.”

This profound statement tells us that angels—beings who have no choice but to obey Allah—humble themselves before those who choose to pursue knowledge. Their presence brings tranquility and mercy from Allah, enveloping such gatherings with peace and divine blessings.

The Challenges and Rewards of the Knowledge-Seeker

The path to knowledge is not an easy one, and like any journey worth taking, it comes with its share of difficulties. However, those who persevere are promised incredible rewards. The Prophet, sallallahu alayhi wa sallam, said:
“Whoever treads a path in search of knowledge, Allah will ease the way to Paradise for them.”

This hadith reminds us that the pursuit of knowledge, though difficult, is a path that leads directly to Jannah. Every lesson learned, every hardship faced while seeking knowledge, brings us closer to Allah.

Teaching: The Ultimate Act of Sharing

Knowledge is a treasure that multiplies when shared. The Prophet Muhammad, sallallahu alayhi wa sallam, told Ali ibn Abi Talib:
“For Allah to guide one person through you is better than red camels (the greatest wealth at the time).”

Guiding just one person through the knowledge you share is of immense value, greater than the world’s most coveted riches. Teaching even a single verse, a simple piece of wisdom, can change lives and bring lasting reward in this life and the next.

The Blessings of All Creation

It’s not just humans who benefit from knowledge; all of creation prays for those who teach it. The Prophet, sallallahu alayhi wa sallam, said:
“Even the fish in the sea pray for the one who teaches people goodness.”

This remarkable hadith highlights the far-reaching impact of teaching beneficial knowledge. From the heavens to the earth, all of creation recognizes and appreciates the spread of wisdom and mercy.

Conclusion: A Lifelong Journey of Growth

Knowledge is a journey that never ends. As we grow in our understanding of Islam, we should strive to reach new levels—Islam, Iman, Ihsan—constantly elevating our relationship with Allah. The beauty of this journey lies in the peace it brings, the blessings it attracts, and the legacy it leaves behind through teaching.

So, seek knowledge, share what you learn, and remember that every step you take on this path is illuminated by the wings of angels.

Full Transcript

The following is fully transcribed with edits for ease of reading using both AI and human editing. Please note any errors found in the comments below, inshaAllah.

Introduction: Welcome and Purpose

So, welcome back to Ta’seel. We are studying right now the book of Imam Ibn Qudamah, rahimahullah ta’ala, Muqtasir Minhajil Qasidin. Just before we start reading the new text, insha’Allah, we were still discussing the subject of knowledge.

The Virtue of the Scholar vs. the Worshipper

We discussed a few things last time we had the session. One of them is a hadith of the Prophet, sallallahu alayhi wa sallam, when he compared between the abid (worshipper) and the alim (knowledgeable person). The Prophet, sallallahu alayhi wa sallam, said, “The virtue of the alim over the abid is like my virtue over the least of you.” You can imagine right now the alim to us today—what the value of this person could be today.

Also, the Prophet, sallallahu alayhi wa sallam, said that “the virtue of the scholar is like the excellence of the full moon over the stars.” We talked about this in regard to the ulama, and the comparison here is that the scholar reflects knowledge, just like the moon reflects the light of the sun. The scholar doesn’t have virtue because of who they are; rather, their virtue is because they reflect knowledge, much like the moon does not generate its own light but reflects the light of the sun.

The Source of the Scholar’s Virtue

The knowledge is what gives them virtue, not their essence as a person. In the same way, the moon is just a dead object; it’s dark. It doesn’t have any glow of its own. That glow comes from its reflection of the sun. Similarly, a scholar’s virtue is from the knowledge they reflect, not from themselves as a person. That’s why we say we shouldn’t exaggerate the honor of a scholar to the point of kissing their feet or thinking they have some kind of supernatural powers. It is through the ilm (knowledge) that Allah has bestowed upon them, and their virtue lies in sharing that knowledge with other people.

Continuing with the Hadith of Safwan ibn Assal

So, we’ll continue, insha’Allah. Khalid, Safwan ibn Assal—those who are reading with us—we are on page 17, insha’Allah.

Bismillahir-Rahmanir-Rahim. Wasalatu wasalamu ala Rasulillah. Safwan ibn Assal, radiyallahu anhu, narrated that the Prophet, sallallahu alayhi wa sallam, said: “The angels lower their wings in humility to the seeker of Islamic knowledge in appreciation of the knowledge they seek.” In his commentary on this hadith, Al-Khattabi said there are three different views interpreting the meaning of angels lowering their wings as follows:

The Three Interpretations of Angels Lowering Their Wings

Number one, the first view is that the angels will spread their wings. The second view is that it indicates humility towards the student of knowledge in honor of what they seek. The third view states that the angels stop flying and descend to witness and attend the knowledge session.

The Prophet, sallallahu alayhi wa sallam, said that the angels lower their wings to the student of knowledge out of satisfaction with what they are doing. This is an Arabic expression. We’ve also seen this in the Arabic expression when Allah, subhanahu wa ta’ala, spoke about the child’s treatment of their parents: “And lower to them the wing of humility.”So, what does it mean here in regard to the students of knowledge?

Bastu l-Ajniha (Spreading Wings)

Imam Al-Khattabi, rahimahullah, said it’s one of three things. Number one: bastu l-ajniha—what does bastu l-ajnihamean? It means that the angels spread their wings over that circle of knowledge. Imagine alhamdulillah, we are in this circle of knowledge right now in the house of Allah, subhanahu wa ta’ala, and the angels are hovering around, and they see this gathering is about seeking knowledge, mentioning the name of Allah, subhanahu wa ta’ala. So what do they do? They spread their wings over that gathering.

Spreading their wings brings what? In another hadith, the Prophet, sallallahu alayhi wa sallam, mentioned that the angels, whenever they see a group of people remembering Allah, subhanahu wa ta’ala, in the masjid, what do they do? They bring themselves down to them, and they spread their wings over them. Sakinah (tranquility) comes down, and rahmah (mercy) from Allah, subhanahu wa ta’ala, comes down. So when the angels come and spread their wings, they bring two things: the mercy of Allah and a sense of tranquility and peace.

The Experience of Tranquility in Gatherings of Knowledge

And that’s something really experienced by those who come to these gatherings frequently. When you come to these gatherings and your sole purpose is for the sake of Allah to learn the deen of Allah, it provides a person with a sense of tranquility and peace. I have seen students crying, not for any other reason than the fact that they just feel so good being in that circle. Just being there feels so good, and they cry subhanallah, wishing this feeling could stay with them for a long time. This could be because of the presence of the angels. May Allah make us among those gatherings where the angels spread their wings over them.

Humility of the Angels

The second meaning he says is humility and humbleness. Why would the angels humble themselves to the students of knowledge? Why is that? Because the student of knowledge has a choice. The angels don’t have a choice. The angels are designed, as Allah, subhanahu wa ta’ala, says about them: “They do not disobey Allah in what He commands them, and they do as they are commanded.” The angels have no choice, but the student of knowledge does. Right now, in this gathering, you have a choice to be somewhere else. You could be watching TV, going to the gym, doing something else, but you chose to come to the masjid and sit down here to learn. So when the angels see that, they humble themselves to the student of knowledge because they respect that choice. They humble themselves because you took yourself out of the dunya to be in this gathering, so you deserve their attention.

The angels deserve to humble themselves to you because they know you have made a choice that they never had. The angels, Allah calls them kiram (noble), and they are at the highest level of respect, but they humble themselves to the student of knowledge because the student has the choice to seek knowledge that they didn’t have.

Angels Attend the Gathering

In our time, when you want to show respect for someone, what do you do? You take off your hat, right? But here, the angels lower their wings of humility and humbleness to the student of knowledge. The third thing he mentioned is that the angels stop hovering, they stop flying, and they sit down and attend the gatherings. So, perhaps, Allah knows best, but angels might be among you right now. That gives you a sense of serenity, peace, and tranquility.

As we speak right now, may Allah make it easy for us. He brought these angels to be amongst us here, sitting down in the house of Allah, subhanahu wa ta’ala, listening to the dhikr. So this gathering has three meanings: Number one, the angels spread their wings, bringing mercy and tranquility from Allah, subhanahu wa ta’ala. Number two, they see the students of knowledge who have the choice to be somewhere else, but they chose to be here for the sake of Allah, subhanahu wa ta’ala, seeking knowledge. So, they humble themselves to the students. And number three, they attend the gathering, even though they are noble beings and do not need knowledge themselves. They recognize the importance of knowledge and humble themselves to the students of knowledge.

The Blessing of Angelic Presence

What an amazing opportunity to be in a gathering attended by the angels! May Allah, subhanahu wa ta’ala, make this gathering blessed with the presence of angels. We continue, insha’Allah.

The Path of Seeking Knowledge

Abu Huraira, radiyallahu anhu, reported that the Messenger of Allah, sallallahu alayhi wa sallam, said: “Whoever treads on a path in search of Islamic knowledge, Allah will ease the way to Paradise for them.” It was also reported that the Prophet, sallallahu alayhi wa sallam, said: “Whoever dies while they are engaged in acquiring Islamic knowledge with the intention of reviving Islam with its help, there will be only one decree between them and the Prophets in Paradise.” There are many reports on this topic.

We have two hadiths here. The first is from Abu Huraira, radiyallahu anhu, where the Prophet, sallallahu alayhi wa sallam, says, “Whoever treads a path seeking knowledge, Allah will make the path to Jannah easy for them.” This hadith is in Sahih Muslim.

Challenges of the Path of Knowledge

What comes to your mind when you think about Allah making the path to Jannah easy for those seeking knowledge? It means the path of seeking knowledge is not easy. The path of seeking knowledge has hardships and struggles. Our ulama always tell us that seeking knowledge is like a pyramid. The base of the pyramid is wider and larger than the tip of the pyramid, right? So, when people start their journey in seeking knowledge, they start at the base of the pyramid. At the very beginning, many people are on this journey. But as you move forward, that number shrinks and gets smaller and smaller. How many people reach the level of becoming scholars? Few of them. And how many of those scholars reach the level of mujtahideen (those qualified to perform independent reasoning in Islamic law)? Even fewer. The journey of seeking knowledge becomes narrower and more difficult the further you go.

I have seen this in my own experience when I went to Medina University. After 20-plus, almost 30 years since I graduated from Medina, I am still in touch with some of my colleagues from that time. But not all of them continued on the path of seeking knowledge. Some of them went back to corporate America or other professions. They lost a lot of the knowledge they had been given, and they lost the passion for learning. Some of them, when you meet them, seem no different from any average person, because they didn’t continue on the path. The path of seeking knowledge is not easy, and those who want to reach the target of becoming among the knowledgeable must persist. There is no time to take a break in seeking knowledge, because it is a lifelong journey.

Reward of the Path to Knowledge

Allah, subhanahu wa ta’ala, in reward for those who take on the difficult path of seeking knowledge, facilitates a path to Jannah for them. The path to Jannah itself is not easy. The Prophet, sallallahu alayhi wa sallam, said: “Hellfire is surrounded by desires, and Jannah is surrounded by hardships.” So, getting to Jannah is not an easy task. But Allah, subhanahu wa ta’ala, says those who take the rough path of seeking knowledge to come to Him will have their path to Jannah made easier by Allah.

In the other narration, the Prophet, sallallahu alayhi wa sallam, said that whoever dies while seeking knowledge, aiming to revive Islam with that knowledge, will be only one degree below the Prophets in Paradise. What does that mean? Where are the Prophets in Jannah? They are in Al-Firdaws al-A’la, the highest level of Jannah. Based on this narration, this person will be one degree below that.

The Inheritance of the Prophets

However, it’s important to note that this particular narration is considered weak, meaning it’s not an authentic narration from the Prophet, sallallahu alayhi wa sallam. Nevertheless, the meaning is consistent with the hadith we studied previously, where the Prophet, sallallahu alayhi wa sallam, said, “The scholars are the heirs of the Prophets. The Prophets did not leave behind dinar or dirham, but they left behind knowledge. Whoever acquires this knowledge has gained a great share of good.”

We mentioned previously that those who seek knowledge inherit from the Prophets three things: Number one, they inherit knowledge. Number two, they inherit the responsibility to deliver that knowledge. And number three, they inherit the trials and tests that come with spreading that knowledge. Don’t think it’s going to be easy to deliver da’wah to people. You’re not going to be welcomed with open arms. So, if you choose the path of knowledge, you must accept that you’re also inheriting the patience required to deal with the trials that come with spreading that knowledge.

The Value of Knowledge Over Worldly Gains

Now, some of the wise people used to say, “I wish those who did not acquire knowledge knew what they were missing, because those who acquired knowledge have gained everything.” The Arabic statement says, “Ayyu shay’in adraka man fatahu al-ilm, wa ayyu shay’in fata man adraka al-ilm.” It means that if someone missed out on knowledge, what did they really gain in life? What do they have of value? Whether it’s fame, wealth, or possessions, without knowledge, it has no real value. But if someone has knowledge, it doesn’t matter what worldly things they missed because they already have the most important thing.

The Importance of Teaching

From the merits of teaching, as mentioned in the two Sahihs (Bukhari and Muslim), Sahl ibn Sa’d, radiyallahu anhu, narrated that the Messenger of Allah, sallallahu alayhi wa sallam, said to Ali ibn Abi Talib, “By Allah, for Allah to guide one person through you is better for you than red camels.” In Arab culture, red camels were the most valuable of all camels. They represented wealth and status. So, the Prophet, sallallahu alayhi wa sallam, is telling Ali, radiyallahu anhu, that guiding one person to Islam is more valuable than the most prized possessions.

The Obligation of Sharing Knowledge

This highlights the importance of teaching. Once you have learned, you must deliver that knowledge. The inheritance of the Prophets includes delivering the knowledge you have gained. The Prophet, sallallahu alayhi wa sallam, said, “Deliver from me, even if it’s one ayah.” You don’t need to have vast amounts of knowledge to teach others. If you know one thing, you can share it. But be careful not to overstep what you know. Some people, after a few sessions, start giving fatwas on all kinds of topics without the proper foundation. Whatever you learn, share that, and don’t go beyond it.

One thing we’ve noticed is that you learn a lot, but how much can you really retain? The key to retaining knowledge is to practice it and share it. If you want to keep that knowledge alive in your heart and mind, then practice it and teach it to others. Teaching is one way of keeping the knowledge fresh and alive. If you don’t practice or teach what you’ve learned, you will forget it. You might meet someone later and think, “Subhanallah, I remember learning this hadith a long time ago.” But because you didn’t act on it or share it, it slipped from your memory.

The Spiritual Impact of Teaching

So, if you want to retain knowledge, you need to share it with others and implement it in your life.

Ibn Abbas said, “Every living being, even the fish in the sea, prays to Allah to forgive the one who teaches people that which is good.” In another report, the same meaning was raised to the Prophet, sallallahu alayhi wa sallam. This is similar to what the Prophet, sallallahu alayhi wa sallam, said: “Allah, His angels, the inhabitants of the heavens and the earth, even the ant in its hole and the fish in the sea, make dua for the one who teaches people knowledge.”

The Prophet, sallallahu alayhi wa sallam, taught us in the hadith that Allah has prescribed ihsan (excellence) for everything, even when slaughtering an animal. He said, “If you slaughter, slaughter well. Sharpen your blade and spare the animal from suffering.” Even the way we slaughter animals has specific guidance, and this knowledge benefits the animals and all of creation.

The Broader Impact of Teaching

The explanation of this hadith is that if you teach people to treat animals with kindness and mercy, then even the animals benefit from that knowledge. As a result, all of creation prays for forgiveness for the one who teaches people goodness.

To summarize, if you want the angels, animals, and all of creation to make dua for you, then teach others. Teaching doesn’t have to be in a formal setting. You can share knowledge in a casual conversation, on social media, or through any medium. You never know who might benefit from it, and Allah may put barakah (blessing) in your da’wah.

Conclusion and Final Reflections

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

We will stop here for now and move on to Kitab al-Jami’ al-Hikam by Ibn Rajab, insha’Allah.

Q&A 1. What is the main difference between a scholar (alim) and a worshipper (abid), according to the hadith discussed?

• Answer: The scholar’s virtue lies in their ability to reflect knowledge, just as the moon reflects the light of the sun. The worshipper focuses on personal devotion, but the scholar benefits others through the knowledge they share.

2. Why do the angels lower their wings in gatherings of knowledge?

• Answer: The angels lower their wings in humility out of respect for the students of knowledge, bringing down mercy and tranquility from Allah, and they attend these gatherings to witness the pursuit of Islamic knowledge.

3. How is the path of seeking knowledge described?

• Answer: The path of seeking knowledge is described as difficult and challenging, akin to climbing a pyramid where many start at the base, but only a few reach the top, becoming scholars. Despite the challenges, Allah rewards those who persevere by making their path to Jannah easier.

4. What are the three meanings behind the angels lowering their wings, as explained by Al-Khattabi?

• Answer:
  1. The angels spread their wings over the gathering, bringing mercy and tranquility.
  2. They humble themselves to the students of knowledge because they have a choice to seek knowledge.
  3. The angels descend to attend the gathering and listen to the knowledge being shared.

5. What is the value of teaching others, even if it is just one piece of knowledge?

• Answer: Teaching others, even a single verse, is immensely valuable. The Prophet, sallallahu alayhi wa sallam, said guiding even one person to Islam is better than owning red camels. All of creation, including animals and angels, makes dua for the one who teaches others beneficial knowledge.

6. According to the speaker, what is the inheritance from the Prophets that students of knowledge receive?

• Answer: Students of knowledge inherit three things from the Prophets: knowledge, the duty to deliver that knowledge, and the trials and tests that come with spreading it.

7. What role does teaching play in preserving knowledge?

• Answer: Teaching is essential for retaining and practicing knowledge. By sharing what one has learned, a person keeps the knowledge alive in their mind and heart. If one does not practice or teach the knowledge, they may forget it over time.

8. What is meant by the saying, “I wish those who did not acquire knowledge knew what they were missing”?

• Answer: This statement means that people who miss out on acquiring knowledge lose out on the most valuable thing in life. Material wealth or fame without knowledge holds little value, while knowledge enriches one’s life in this world and the hereafter.

9. How does teaching benefit the entire creation, including animals and nature?

• Answer: Teaching people kindness, mercy, and ethical treatment of others— including animals— benefits the whole of creation. The hadith states that even the fish in the sea make dua for those who teach others beneficial knowledge.

10. How does the pursuit of knowledge ease a person’s path to Paradise, according to the hadith?

• Answer: Seeking Islamic knowledge is difficult, but for those who take on the challenge, Allah will ease their path to Jannah as a reward for their perseverance and dedication.

The post Study Classical Texts the Traditional Way | Session 3 appeared first on MuslimMatters.org.

The issue of spiritual abuse by religious leaders in Muslim communities is quite a painful matter. This article explores the nature of spiritual abuse, its impact on individuals and communities and their level of faith, and encourages actionable steps for individuals, communities, and organizations.

Understanding Spiritual Abuse in Islamic Contexts

Spiritual abuse occurs when an individual in a religious role of power misuses their authority and trust to manipulate, control, or exploit others. They conduct abusive actions which they feel are justified under the guise of religious or spiritual guidance. Due to the differences in power and authority, spiritual abuse often goes unreported and unaddressed. It is also widely underrepresented in statistics, due to stigma and the further categorization of the various manifestations of spiritual abuse (sexual, physical, emotional, financial, etc.).

Spiritual abuse is a profound violation of the “amaanah” or trust that religious leaders hold. In Islamic tradition, leaders are expected to serve as exemplars for their communities. When this trust is violated, the impact on victims and communities is immense. Misuse of authority not only causes immediate harm to the victim, but also destroys trust within a community as they begin to question their Islamic leadership, making it difficult for members to seek guidance from religious leaders in the future.

Recognizing Signs of Spiritual Abuse for Oneself or Others

Identifying spiritual abuse can be challenging, especially when it involves someone trusted for guidance and religious knowledge. Victims might question themselves and their own intuition, or feel hesitant to believe or label what they are going through as abuse. Recognizing signs of spiritual abuse is essential for protecting oneself and others, as it empowers individuals to take proactive steps toward seeking help. Here are some key indicators:

1. Emotional Manipulation: Abusers control behaviour by using guilt, fear, or shame, often distorting religious teachings and using fear of divine punishment to serve their own agendas. 
2. Financial Exploitation: Coercing individuals into financial contributions, presented as religious obligations or promises of spiritual rewards when it is for the abuser’s personal gain.
3. Sexual Misconduct: Engaging in inappropriate sexual behaviour or relationships. This includes any inappropriate interaction done in khalwa (seclusion) whether it is alone in person or through virtual ‘seclusion’ such as texting, Snapchat, Telegram, etc. Be wary of any kind of unlawful interaction including flirtatious or inappropriate comments, jokes and informal interactions, even if it is from someone you believe to be pious and a religious leader.
4. Isolation: Enforcing separation from family, friends, or the community to increase the victim’s dependency on the abuser.
5. Controlling Choices and Discouraging Questions: Demanding blind obedience and discouraging questions or independent thought. Interfering in personal decisions, such as marriage, career, or lifestyle, under the guise of religious guidance. This level of control seeks to exert guilt and even shame for one using independent thought.
6. Creating Dependency: Giving special attention to certain individuals and positioning themselves as the only source of religious or spiritual guidance.
7. Secretive and Unusual Behaviour Framed as Religious Obligation: Conducting private or secluded interactions that lack transparency, and making strange or uncomfortable requests (financial, emotional, or physical) by framing them as religious duties. Always seek a second opinion if someone is trying to indicate that these behaviours are Islamic obligations, as they are not.
   

Abusers seek to benefit off the assumption that they are the sole source for Islamic knowledge for a vulnerable person who trusts them enough to not question these behaviours, and would not question them or know better.

Whether noticing these indicators for oneself or observing them in others, it is vital to approach the situation with compassion and encourage seeking help. Abuse, regardless of the form it takes, has no place in any faith and should be addressed to protect both individual well-being and the integrity of the community.

Processing Spiritual Abuse

Unpacking and processing spiritual abuse [PC: Susan Wilkinson (unsplash)]

Spiritual abuse results in deep emotional and psychological wounds on victims, often leading to shame, self-blame, and questioning of one’s imaan (faith). Awaad and Riaz (2020)1 explain this moral confusion in their article, where victims struggle to reconcile their faith with the actions of an abusive religious leader. This internal conflict creates feelings of isolation, makes it challenging for victims to name or discuss their experiences openly, and makes it difficult to utilize worship as a mechanism to cope with the trauma they have faced.

These effects go beyond individuals, affecting entire Muslim communities as they face the painful reality of betrayal by those who they expected to uphold Islamic ethics. This breach of trust creates a culture of suspicion toward religious leaders and, if ignored, perpetuates trauma that leaves other members vulnerable. 

The Prophet Muhammad warned us:

“There will emerge a people from (the East) who will recite the Qur’an but it will not go beyond their throats. They will pass through Islam as an arrow passes through game.” [Sahih al-Bukhari, Hadith 7562]

This hadith reminds us that faith is not merely external actions but that it requires ethical behaviour aligned with true Islamic values, and also highlights for us that while Islam itself remains infallible, its followers are human and fallible. Recognizing that abuse results from individual failures, not Islam’s teachings, can help victims and communities preserve their faith. 

In this worldly life, every individual faces tests, which vary in nature and intensity. Some may be tested with personal hardships, while others face the test of authority and the ethical use of power. The test of power is unique as those in positions of power are entrusted with the guidance of others but also are responsible for upholding moral integrity.

If a religious leader or imam is using their position to exert control over others, know that this is a test they are failing.

This misuse of authority is a betrayal of trust and an abuse of their responsibility before Allah . The harm done in His Name only worsens the burden of accountability on the Day of Judgment. Abusers must seek help from a qualified counsellor or religious mentor who can hold them accountable and guide them toward ethical behaviour and steps to reformative justice. 

Although reconciling Islamic principles with the harm caused by spiritual abuse can be painful, it’s critical to understand that Islam firmly condemns injustice and oppression. Processing spiritual abuse with the understanding that Islamic principles promote justice and compassion can provide the strength needed for healing and hope.

Islamic Ethics of Constructive Conversations

When handling allegations of abuse, especially in cases outside of formal legal procedure, Islamic ethics emphasize constructive, justice-centred conversations. The Qur’an calls for upholding justice even when it is difficult, stating:

“O you who have believed, be persistently standing firm in justice, witnesses for Allah , even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted.” [Surah An-Nisa; 4:135]

This verse reminds us that we as Muslims are accountable for confronting injustice, even within our own communities.

Respond with compassion and sensitivity [PC: Masjid MABA (unsplash)]

Often, Muslim communities are hesitant to discuss spiritual abuse, and this stems from a fear of “exposing sins” or harbouring ill thoughts about a fellow Muslim. However, concealing sins or making excuses for one’s Muslim brother does not extend to abuses that harm others. Ignoring abuse is not an Islamic solution; rather, Muslims are obligated to take steps to uphold the rights of others and to protect vulnerable members of the community.

For instance, there are examples from the time of the Prophet Muhammad and his Companions where accountability was prioritized over concealment, even for prominent figures.

When a woman from the influential Makhzum tribe committed theft, some Companions hesitated to enforce the punishment due to her family’s status. However, the Prophet emphasized the importance of justice, saying, “By Allah, if Fatimah, the daughter of Muhammad, were to steal, I would have her hand cut off.” [Sahih Sunan an-Nasa’i 4891]

This highlights that justice is upheld regardless of an individual’s status or position.

Similarly, during the Caliphate of Umar ibn al-Khattab , he held himself accountable to the community, which demonstrated his dedication to transparency and ethical leadership. It is recorded that during one Friday sermon, Umar wore a longer garment, and a companion questioned how he acquired it when each member of the community received only a single cloth. Umar then called upon his son Abdullah to explain that he had given his portion of cloth to Umar so that he could complete his garment (Musnad Ahmad, Hadith 265). This example illustrates the transparency and accountability expected of Muslim leaders, where even minor grievances are addressed openly.

Dr. Ingrid Mattson also emphasizes in her article the principle of default non-liability within Islamic legal tradition, whereby individuals are presumed non-liable unless proven otherwise (Mattson, 2024)2. This principle was critical in ensuring that religious and political leaders exercised their responsibilities with integrity, as any misuse of power would face public scrutiny and potential consequences. Dr. Mattson notes that in Islamic history, accountability mechanisms were established to hold public figures and religious authorities responsible for their actions. Leaders could even face suspension during investigations to prevent further harm to the community.

The Prophet Muhammad also provided guidance on addressing oppressive behaviours within the community. He instructed, “Help your brother, whether he is an oppressor or oppressed.” When asked how to help an oppressor, he replied, “By preventing him from oppressing others.” [Sahih al-Bukhari, Hadith 6952]

This clarifies the responsibility to address and rectify harm caused by others, regardless of their status within the community.

The Qur’an emphasizes personal responsibility:

“For each one are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron.” [Surah Ar-Ra’d; 13:11].

Spiritual abuse violates the rights (haqq) of others, and it is our collective duty to address these injustices actively, because abusing the rights of others (huqooq-ul-ibaad) is a sin for which we are accountable before Allah and forgiveness for that only comes from those who were wronged. Avoiding involvement in addressing abuse not only fails victims but also neglects a fundamental Islamic duty of enjoining good and forbidding evil.

These examples illustrate that Islamic tradition advocates for justice, accountability, and transparency, particularly when harm to others is involved. By upholding these values, Muslims can create constructive conversations about protecting the vulnerable, upholding trust, and fostering a community that is safe, compassionate, and rooted in justice.

Moving Forward: Steps for Individuals, Communities, and Organizations

To address and prevent spiritual abuse effectively, it is essential that individuals, communities, and organizations take specific, proactive steps. Each group has a unique role to play, but together, their efforts can foster an environment where abuse is recognized, prevented, and addressed with compassion and justice. These additional calls to action emphasize transparency, accountability, and the restoration of trust within communities.

For Individuals and Communities

1. Recognizing and Understanding Spiritual Abuse: Education is a powerful tool for both individuals and communities. Learning to identify signs of spiritual abuse and understanding that such abuse contradicts Islamic values empowers individuals to protect themselves and others. Victims may feel guilt or confusion about standing against spiritual abuse, due to the fear that speaking out challenges religious authority. However, recognizing that Islam condemns oppression, and seeking justice is an act of faith helps individuals see that reporting abuse is a right and duty, while communities benefit from a shared commitment to upholding these values. Victims are helping prevent future harm by coming forward, and communities should foster an environment that values truth over silence. Individuals may seek guidance from supportive organizations or trusted individuals who can ensure confidentiality and compassionate handling.
2. Seeking Professional Support: Accessing professional mental health support is essential for healing from spiritual abuse. Specialized counselling can help individuals process their experiences, rebuild confidence, and reconnect with their faith in a safe environment. Communities should encourage and facilitate access to culturally and religiously sensitive mental health services that address the specific needs of Muslims. 

Many organizations provide such support:

• North America:
  • Khalil Center: A center advancing the practice of psychology rooted in Islamic principles, offering integrated mental health services.
  • Nisa Helpline: Free, confidential counselling for Muslim women, connecting them with mental health professionals.
  • Ruh Care: An online platform providing accessible, faith-based, culturally responsive mental health care.
  • Canadian Muslim Counselling: Offers Islamically aligned counselling services for Muslims in Canada.
• United Kingdom:
  • Ihsaan Therapeutic Services: Provides psychological therapies compatible with Islamic values.
  • Salamah Integrative Therapy Services: Offers integrative counselling within an Islamic framework.
  • Sakoon Counselling: Provides Islamic counselling services, taking into account faith, culture, and family dynamics.
  • Muslim Counsellor and Psychotherapist Network (MCAPN): A directory of Muslim counsellors and psychologists.
  • The Islamic Council UK (ICUK): Offers Islamic counselling from specialists in psychology and Islamic law.

1. Responding with Compassion and Sensitivity: Communities must respond with empathy when a member reports abuse. Avoid instinctively discrediting the individual or dismissing their experience, as this reaction only deepens trauma and discourages others from seeking help. Establish a support network or council within the community where members can turn for confidential assistance. This group can help connect the individual to appropriate resources or authorities, bridging personal pain with collective justice.
2. Encouraging Transparency and Accountability: Communities must foster a culture of transparency and accountability, including setting clear expectations for ethical conduct and holding leaders accountable when trust is violated. Establishing open channels for feedback and concerns, and organizing regular community meetings allows members to voice issues without fear of retribution in order to rebuild trust.

For Organizations

1. Establishing Preventative Protocols: Organizations and religious institutions have a responsibility to create environments that prioritize safety and transparency. This includes implementing rigorous preventive measures such as comprehensive background checks for all staff, clear behavioural guidelines, and enforced policies regarding interactions between leaders and congregants. 
2. Instituting Clear Ethical Guidelines and Training: Organizations should develop and enforce clear ethical guidelines that define acceptable behaviour and outline consequences for misconduct. Providing regular training on professional ethics, boundaries, and abuse prevention for all leaders and staff is crucial. This ongoing education ensures that everyone is aware of their responsibilities and the standards to which they are held.
3. Implementing Accountability Mechanisms: Establishing independent oversight committees or boards can help monitor the conduct of religious leaders and staff. These bodies should operate transparently and be empowered to investigate allegations of misconduct thoroughly and impartially.
4. Creating Accessible Reporting Systems: Organizations must have safe avenues for accessible, confidential reporting systems whose goal is to protect those who come forward and provide clear procedures for investigating and addressing allegations.
5. Restorative Justice and Reconciliation: In cases where abuse has occurred, organizations should facilitate processes for restorative justice and reconciliation when appropriate. This involves acknowledging the harm done, taking steps to repair trust, and implementing measures to prevent future abuses. Engaging with victims respectfully and providing support throughout the process is essential for healing.
6. Strengthening Female Scholarship and Leadership: Encouraging and supporting female scholarship in religious spaces not only diversifies perspectives but also provides additional resources for individuals seeking guidance. Women’s active participation in leadership roles can enhance oversight and create more inclusive environments. Dr. Sheibani highlights that including women in leadership positions can help address gender-specific issues more effectively and contribute to preventing abuse.
7. Public Response with Integrity and Sensitivity: When addressing cases publicly, organizations should handle the situation with sensitivity, respect for all parties involved, and a commitment to justice. Transparent communication demonstrates accountability and helps restore trust within the community. Organizations should avoid defensiveness or minimizing the issue, instead focusing on steps being taken to address the situation and prevent future occurrences.
8. Community Engagement and Education: Organizations should actively engage the community in discussions programs and discussions about holistic well-being, spiritual abuse, ethical leadership and the rights of congregants. Educational initiatives, workshops, lectures and khutbahs can raise awareness, normalize conversations around spiritual abuse, reduce stigma around reporting abuse, and promote a collective understanding of the importance of safeguarding trust. Promoting holistic education around healthy relationships, consent, and self-respect encourages individuals to recognize abuse and understand the importance of protecting personal boundaries, reinforcing the community’s commitment to a safe and respectful environment.

Shared Responsibility and Commitment to Justice

Ultimately, our shared responsibility as Muslims is to uphold justice, mercy, and compassion within our communities. Protecting vulnerable members and preventing further harm should be our priority, without being distracted by minor disagreements over specific approaches. Our actions reflect our commitment to the values of Islam—justice, integrity, and compassion. By actively addressing spiritual abuse and supporting victims, we strengthen our communities and maintain the dignity of our faith. Processing spiritual abuse in a manner that restores trust requires us all to uphold the principles that bind us together as a community.

Related:

A Code of Conduct To Protect Against Spiritual Abuse

Blurred Lines: Women, “Celebrity” Shaykhs, and Spiritual Abuse

 

1    Awaad, R., & Riaz, T. (2020). Insights into the Psychological Sequelae of Spiritual Abuse. In Hurma Project Research Conference, Chicago, IL2    Mattson, R. (2024). Accountability in the Islamic Tradition. In Hurma Project Research Conference, Chicago, IL.

The post Processing Spiritual Abuse In Islam: A Comprehensive Guide For Individuals, Communities, And Organizations appeared first on MuslimMatters.org.

Reporter reveals frustration that editors blocked story on Amsterdam events falsely portrayed as anti-Semitic.

“Combat-proven” weapons to be promoted in Dutch city.

Displaced siblings return to planting despite the challenges.

Maccabi Tel Aviv fans in Amsterdam performing their chant taunting a local rival club “you’re the whores of Arabs”. Source

The other day I saw a tweet by Stephen Pollard, former editor of London’s Jewish Chronicle, columnist, TV personality and Zionist — no, not the one complaining about all the ads on dating websites saying “no Zionists” since some mysterious event that started around last autumn, but one commenting on Gary Lineker’s departure from the BBC’s Match of the Day programme. It said “Wishing Gary Lineker well in his new role as Emeritus Professor of Jewish History at Qatar University”. Lineker is not leaving immediately; he has said he will step down after covering the current Premier League season (which finishes next May) and then cover the forthcoming FA and World Cups, which will keep him at the BBC until the summer of 2026. Lineker left school with four O-levels (one of two predecessors to the GCSE exam), so I very much doubt he will be taking up a professorship in anything but, perhaps, football. An honorary doctorate may beckon, maybe from Leicester university. But the tweet was intended as a taunt, but in an age where accusations of antisemitism are used to slap anyone down who challenges Israel’s right to oppress or massacre Palestinians, learning a bit of Jewish history is essential to answering these claims.

I studied politics and history at what is now Aberystwyth University (then the University of Wales) in the 1990s and did a module on Jewish history in my second year, under Professor William Rubinstein, who died earlier this year. I asked Rubinstein about his politics and he told me that he supported the peace process, as a lot of people did at the time as hopes in it were high then, but had been a Likud supporter in the 1980s. He was, by his own admission, quite right-wing and nobody would accuse him of being a “self-hating Jew”. But he taught the history of the Jews of Europe focussing on the period from the 18th to the mid-20th century, through the Tsarist persecutions, the migration to North America and western Europe, Zionism and the Holocaust. This includes the development of anti-Jewish prejudice from being religiously-based, from societies defined as Christian and the Jew perceived at best as foreign, as regarding their home as the Middle East rather than Europe, and at worst as the rejectors or even killers of Jesus Christ, peace be upon him, through to the race-based antisemitism and conspiracy theories of the 19th century onwards. I don’t recall feeling that I was being preached to although other students did complain about him; one student accused him of presenting opinion as fact.

He taught us about pogroms. He taught us about the blood libel. These are phrases that are bandied around a lot nowadays, often by people who know what these terms mean but count on their audience not knowing. The blood libel involves using the blood of Christian children as a food ingredient for Passover, so not every claim of Jews killing non-Jews (especially in Gaza where most Palestinians are Muslim, not Christian) is a blood libel, and if there is video evidence, it’s not a libel at all. A pogrom (the term originates in Tsarist Russia, where such attacks on Jews were a frequent occurrence) is not a fight; it’s an organised mob attack on a community (not, say, a group of football hooligans) in which the state is often either involved or looks the other way. Jewish conspiracy theories (such as found in the Protocols of the Elders of Zion) were about large, global conspiracies which control or spearhead multiple opposing ideologies; they do not include any accusation of political corruption or collusion involving a group of Jews. Anyone who has studied the history of antisemitism will know that an awful lot of recent accusations of it bear no resemblance to the real thing, nor to anything that would be called racism if it was about any other group.

The two books I studied from were The Course of Modern Jewish History by Howard M Sachar, which is readily available in both print and E-book, and The Jew in the Modern World by Mendes-Flohr and Reinharz, which is available secondhand fairly cheaply on Amazon or in a ridiculously expensive newer edition from Oxford University Press. The latter is a collection of texts depicting the development of European Jewry from the 18th to the 20th century, some written by Jews, others by non-Jews including samples of the antisemitism of various times, including racist tracts and examples of anti-Jewish legislation. I didn’t pursue it after I finished that course, so I couldn’t recommend any shorter books than those two that would be useful to anyone looking for an overview of the history rather than to actually study it in depth. But an understanding of the history is vital for anyone advocating for Palestinian rights, or for Muslims’ rights in modern western society where Zionists routinely profess to be triggered by the mere reminder that Arabs, and especially Palestinians, exist and that other points of view exist than theirs.

Possibly Related Posts:

• There’s a genocide going on
• The Holocaust, Gaza and “how genocide happens”
• Guardian caves in to racist pressure on Gaza
• The irrelevance of the Blood Libel
• They weren’t protests

Maura Finkelstein encourages professors to keep talking about Palestine.

Introduction to the “Family Troubles of the Prophets” Series

Many of us come from troubled, or even “difficult,” families. Along with the struggles we experience because of our family dynamics, we may also feel ashamed about having dysfunctional families. The shame can come from knowing that the problems are wrong and shouldn’t exist in the first place. It can also come from the secrets we must keep to protect ourselves and others, which leave us feeling isolated. 

It can be difficult to wrap our heads around why some of us have been tested with conflict, abuse, neglect, and trauma within our homes while others live in relative peace and harmony with their families. The first comforting aspect we must consider is that none of us willingly choose to have troubled families; it is something that Allah has written as part of our fate and tests in life. The other comforting notion is that some of the Prophets themselves had difficult family situations! Knowing that some of the Prophets, who were the best of us, also suffered from abusive and toxic family relationships, it becomes easier to come to terms with our own realities emotionally. Finding their stories in the Quran can be a salve and source of solace when we are grappling with the shame and feelings of isolation having dysfunctional families can bring. 

This series of articles will focus on Prophetic examples of different tribulations families may experience. 

Sibling Rivalries For Prophet Yusuf

The story of the Prophet Yusuf in the Quran displays sibling rivalry at an extremely dangerous intensity. Out of those of us whose siblings may hurt and subject us to cruelties, it’s safe to say that Prophet Yusuf had it incredibly bad because his brothers literally left him stranded in the middle of nowhere to die. This part of his story may sound like a simple, unsurprising fact because we may have heard it since childhood, but let’s consider the reality of this situation.

Before being thrown into the infamous well, things are already tense within Prophet Yusuf’s home and it’s no secret. The father, a Prophet himself, is also fully aware of it. This is obvious when we hear Prophet Yaqub warning the young Yusuf to keep his dream a secret from his brothers.

“He said, “O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy.” [Surah Yusuf; 12:5] 

The dynamics between the older brothers and Yusuf are so bad that their father thinks they might take harmful action against him, especially with this dream that foretells his Prophethood. Leaving a brother to die in the wilderness is quite monstrous, but we have to assume Yusuf’s brothers didn’t instantly go from 0 to 60 in the meter of cruelty.  They must have teased Yusuf verbally daily. They must have been physically rough with him semi-regularly. They must have subjected him to lighter pranks and smaller cruelties long before they dared to throw him into a well.

“Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will be after that a righteous people.” [Surah Yusuf; 12:9]

Imagine what it would be like to live with siblings who can reach that level of viciousness. Also, imagine how devastated Yusuf must have felt when he thought that his brothers were taking him out to play and finally doing something nice for him, but ultimately committed the ultimate betrayal. 

Connecting Prophet Yusuf’s Story With Our Own Sibling Rivalries

Left alone to die in a well by his own siblings [PC: Pablo Hidalgo Aguilera (unsplash)]

Thinking of Prophet Yusuf [AS] in a deep, empathetic way can enable us to contextualize traumatic betrayals from our own siblings that have haunted us. He felt this, too. His flesh and blood put him through something really bad, just like me.

Some of us may have experienced a sibling stealing from us, physically assaulting us, spreading rumors about us, publicly sharing private information about us, or even sabotaging important opportunities for us. Realizing that Prophet Yusuf’s brothers had acted wickedly towards him can help us feel seen and less alone. Of course, having abusive and toxic relationships with our siblings is difficult and painful emotionally – but it’s important to remember that one of Allah’s favorite people in the whole world also experienced that.   

Making Sense Of Prophet Yusuf’s Family Reconciliation

Luckily for Prophet Yusuf and his brothers, they manage to reconcile and resolve their sibling rivalries later in life. This happy ending can make those of us who are facing sibling rivalries in our own lives feel various ways, including hopeful, confused, or guilty. I cannot say that every person who is experiencing a troubled relationship with their siblings will find a healthy resolution, nor do I think Prophet Yusuf’s story in the Quran pressures us to reconnect with our siblings at any cost. 

There are two important factors in the healing of the sibling rivalry for Prophet Yusuf and his brothers that I would like to draw attention to as examples of important steps that lead to a successful family reconciliation.

The first is that Yusuf entering into a relationship with his brothers should be safe now. This is because the brothers have committed to changing their behavior and repented for their vicious actions.

“They said, “Are you indeed Joseph?” He said “I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good.””

“They said, “By Allah, certainly has Allah preferred you over us, and indeed, we have been sinners.””

“He said, “No blame will there be upon you today. Allah will forgive you, and He is the most merciful of the merciful.”” [Surah Yusuf; 12:90-92]

The aggressors in the relationship have decided to correct their ways, so no further harm should come to Yusuf ] from his brothers in the future. 

The second is that the power dynamics in the family have changed, with Prophet Yusuf at this stage being the family’s most important member. He takes precedence over his own parents as a Prophet of the next generation, let alone his brothers. Not only is he very powerful within his family [12:100], but also within the society as a government official.

“And he raised his parents upon the throne, and they bowed to him in prostration. And he said, “O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.” [Surah Yusuf; 12:100]

I’m not saying his brothers did not have sincere repentance and commitment to healthy family ties –but I think the argument could be made that there would be negative repercussions for any malicious behavior the brothers may stir up against Prophet Yusuf in their adult lives as compared to when they were children. On the flip side, there are also many worldly incentives for Prophet Yusuf’s brothers to be good to him now that he is in a very influential position in society. The changed power dynamics are a significant element in the reconciliation of the family because the victim of the past is now in a position of authority over all. 

Considering both factors (the brothers’ repenting and the shifted power dynamics) can help us better understand how and why Prophet Yusuf could reconcile with his brothers while also ensuring his safety from further abuse. It also places into context the willingness of the brothers to not turn into abusers again, as well as Prophet Yusuf’s ability to forgive them in such a remarkable way. As Muslims, we know how important it is to maintain family ties and not break them. We can see in this example that some guardrails are in place when Prophet Yusuf and his brothers reconnect, which helps us understand that there are some crucial red lines that should always be respected whenever we try to mend broken family ties. For any of us facing challenges with our own siblings, it’s critical to take inspiration from Prophet Yusuf’s family’s story and rely on practical resources to aid in possible reconciliation; like a trusted community member or family therapist as a mediator.

 

Related:

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

– Peer Pressure On Social Media: Lessons From Surah Yusuf

The post Family Troubles Of The Prophets: A MuslimMatters Series – [Part I] Sibling Rivalries Gone Wild appeared first on MuslimMatters.org.

Shabna Begum says racist riots will return if Islamophobia continues to be ‘an acceptable currency’ in politics

Islamophobia has become “brutally divisive” in the UK and failure to challenge its root causes will lead to more racist riots, the head of the UK’s leading race equality thinktank has said.

Shabna Begum, who became the chief executive of the Runnymede Trust earlier this year, said the country was entering a new phase in how it talks about Muslims.

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Dear Resilient Soul,

As your fellow Muslim sister and someone trained in trauma-informed care, I write this letter to offer my support, validation, and solidarity with you. In conversations surrounding recent news, one theme keeps surfacing: for those who endured such experiences in childhood, these events often resurface buried pain, serving as painful reminders of past wounds. I can understand that this may feel like a betrayal that tears open old wounds. The trust you have worked so hard to rebuild over time may feel fractured again, as if the very foundation you stand on is shaken. The pain, anger, and hurt that arise are entirely natural responses to such news, and it is okay to feel everything you are feeling.

There is a distinct pain that comes from betrayal by someone who represents a role of trust, especially when it aligns with your own past experiences. This betrayal tugs at every piece of trust you’ve managed to piece together, bringing back memories of being unheard or dismissed when you first spoke out. Perhaps you confided in someone only to be silenced, told that you misunderstood, or that you should simply forgive and forget. Society’s reactions to abuse are often rooted in denial or minimization, leaving survivors to face gaslighting and isolation. I am here to tell you that those reactions were wrong. You deserved to be heard, supported, and believed then, just as you do now.

So, what can we do to face these difficult, triggering reminders? How can we cope when our past pain resurfaces in such intense ways?

Stay Grounded

As a Muslim, it can be particularly difficult when abuse occurs within the community you deeply care about. However, grounding yourself in your relationship with Allah can provide immense support. Islam emphasizes justice, compassion, and protection of the vulnerable, and Allah is always with those who have been wronged. Take comfort in verses that affirm His knowledge and justice, such as:

 

“And do not think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare [in horror].” (Quran 14:42)

Your faith is not dependent on the actions of others. Know that Islam upholds values of accountability and justice. Find solace in acts of worship that bring you peace—be it in your Salah, reciting Quran, or even sitting quietly in remembrance (dhikr). These practices can anchor you, giving you a safe spiritual space to connect with the One who knows your heart and your pain better than anyone else.

Take Notice

When old traumas resurface, they often bring a physical response—tightness, fatigue, or even panic. Take moments throughout your day to connect with your body and find grounding. Breathing exercises, grounding through the senses, and gentle movement are ways to help settle your nervous system and remind yourself that you are safe in this moment. Placing your hand over your heart or reciting dhikr as you breathe deeply can be profoundly calming, creating a bridge between physical grounding and spiritual anchoring.

Acknowledge Emotions

It’s important to honor the emotional waves that come when trauma resurfaces. Creating a safe space—whether through journaling, finding a quiet corner in your home, or simply sitting in nature—can give you the opportunity to process your emotions at your own pace. By giving yourself permission to feel and express what you need, you create a buffer against being overwhelmed by emotions.

Advocate for Justice

Feeling compelled to speak out against injustices, especially when others are victimized, is a natural and powerful response. Your voice can serve as a reminder of truth, breaking the silence around these issues and helping others feel less alone. Advocacy can take many forms, such as supporting survivor-centered initiatives, sharing educational resources, raising awareness in your community, or simply being a compassionate listener for those who feel unseen or unheard.

However, it’s equally important to acknowledge that not everyone feels called or ready to take on this role—and that’s okay too. For some survivors, choosing not to engage further or deal with these issues publicly is a valid and healthy boundary. Whether you advocate for justice in big or small ways, or focus solely on your own healing, know that your response is valid. As long as our intentions are deeply rooted in the wisdom and guidance of the Quran and Sunnah, the paths we choose will hold meaning and purpose. Each step, whether private or public, becomes a form of worship and growth in its own right.

Seek Counsel

Additionally, consider seeking counsel from those you trust deeply. Connecting with a therapist, a wise friend, or a religious leader who understands your experiences can help you feel less isolated and more supported. Sharing your burdens with those who genuinely care can be an invaluable source of strength and reassurance on the path to healing. Remember, seeking guidance from compassionate individuals is a form of self-care, and you are deserving of this support.

Remember, dear Resilient Soul, you have the right to feel, to heal, and to seek solace in your faith and community. With each step you take, whether it’s seeking support, turning to prayer, or practicing patience, know that healing is not linear, but it is possible. Keep going, and remember that Allah’s mercy surrounds you, and with each hardship, there is relief, in shaa Allah.

Related:

An MM Recap: Toolkits To Fight Child Sexual Abuse

The post Dear Resilient Soul: A Message to Survivors of Childhood Sexual Trauma appeared first on MuslimMatters.org.

British-Egyptian soccer star Sam Morsy has been an outspoken advocate for Palestinian rights.

Craig Mohkiber on the test of international law in Palestine and resisting genocide under Trump.