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Reading Time

• Summary Transcript: ~25 minutes
• Full Transcript: ~4 minutes

Learning Objectives

• Understand the different types of fasting in Islam, including obligatory and voluntary fasts.
• Identify and describe virtuous days for voluntary fasting and the rewards associated with each.
• Explain the significance of fasting during the six days of Shawwal, the day of Arafah, and Ashura.
• Recognize the recommended weekly and monthly fasting practices, such as fasting on Mondays and Thursdays and during the “white days.”
• Describe the fast of Prophet Dawud, its unique characteristics, and why it is considered the most balanced and virtuous.
• Explain the ethical principles of mindful speech in Islam and the importance of speaking only good or remaining silent.
• Understand the accountability of our words, as recorded by angels, and the potential consequences of careless or excessive speech.
• Learn the importance of remembering Allah in social gatherings to avoid regret and ensure blessings.
• Develop self-discipline through fasting and mindful speech to strengthen one’s relationship with Allah.
• Apply a balanced approach to worship that considers personal well-being and sustainable practices.

Class Summary

Fasting and mindful speech are two powerful tools that deepen one’s connection to Allah and foster personal growth. Drawing from the teachings of Imam Ibn Qudamah, this post explores the different types of fasting, the significance of virtuous days, and the ethics of speech.

Types of Fasting: Obligatory and Voluntary

In Islam, fasting can be obligatory or voluntary. Obligatory fasts include Ramadan, making up missed days, and specific acts of atonement. Voluntary fasts, Sawm al-Tatawwu’, bring reward without liability if missed, allowing believers to engage in an additional layer of spiritual practice.

Virtuous Days for Voluntary Fasting

Certain days of the year carry heightened spiritual value and reward, such as the six days of Shawwal after Ramadan, the day of Arafah (9th of Dhul-Hijjah), and Ashura (10th of Muharram). These days present believers with opportunities to increase their rewards and seek closeness to Allah. Weekly fasting on Mondays and Thursdays and the monthly “white days” (13th, 14th, and 15th of each lunar month) are also encouraged, each aligning one’s heart with patience, gratitude, and remembrance of Allah.

The Fast of Prophet Dawud: The Ideal Balance

The Prophet Muhammad, peace be upon him, described the alternating fast of Prophet Dawud—one day on, one day off—as the most balanced and rewarding. This pattern allows for consistent worship while preserving physical strength. By alternating fasting with eating, one practices both patience and gratitude, strengthening self-discipline.

The Ethics of Speech: Speak Good or Remain Silent

In addition to fasting, speaking mindfully is critical for spiritual refinement. The Prophet, peace be upon him, taught, “Whoever believes in Allah and the Last Day, let him speak well or remain silent.” Every word we speak is documented, and excessive or careless speech can lead to regret on the Day of Judgment. Choosing to speak only when it benefits oneself or others helps keep the heart soft and aligned with Allah’s remembrance.

Avoiding Regret: Remember Allah in Gatherings

When gathering with others, remembering Allah even briefly prevents gatherings from becoming sources of regret. The Prophet, peace be upon him, warned that gatherings without mention of Allah or sending blessings upon the Prophet resemble gatherings around the carcass of a donkey. Ensuring each gathering includes a few moments of dhikr transforms it into a source of blessing.

Conclusion

Both fasting and mindful speech are means of drawing closer to Allah and cultivating self-discipline. By fasting during virtuous days, choosing balanced patterns like that of Prophet Dawud, and observing restraint in speech, believers can fortify their faith and live in remembrance of Allah. May we all strive to apply these practices, achieving a life enriched with spirituality and self-awareness.

Full Transcript Introduction and Opening Du’a

Alhamdulillah Rabbil Alameen. Salallahu wa sallam wa baraka nabiyyana Muhammadin wa ala alihi wa sahbihi wa sallam taslim min kathira thimma ma ba’d. We welcome you back to our Tafsir classes from the book of Imam Ibn Qudamah, rahimahullah ta’ala, Mukhtasar Minhajil Qasidin. Tonight we are discussing section three on the voluntary fast, Sawm al-Tatawwu’ — the secrets of voluntary fasting.

Observing Voluntary Fasting (Sawm al-Tatawwu’)

When you fast voluntarily, how should you observe that? What kind of intention and spirit should you bring with you? Let’s hear from Imam Ibn Qudamah, insha’Allah tabaraka wa ta’ala. Bismillah wa alhamdulillah wa salatu wa salamu ala Rasulillah salallahu alaihi wa sallam.

Categories of Fasting

The author, Imam Ibn Qudamah, rahimahullah, says: “As for the voluntary fast, Sawm al-Tatawwu’, preference is established for fasting on certain virtuous days, Ayyam al-Fadilah.” Imam Ibn Qudamah, rahimahullah, mentions that we have multiple categories of fasting. We have Sawm al-Faridah, the obligatory fast, such as Ramadan. What else would be considered obligatory? Al-Qadha—making up a missed fast. When you make up a day of Ramadan, that is also considered obligatory. A third category is Kaffarat—expiation for sins. If, for example, you break an oath, making up that fast becomes obligatory.

What is the significance of an obligatory fast? Obligatory fasting means you must fulfill it. You are rewarded for doing it and considered sinful if you don’t. Abandoning an obligatory act incurs punishment, while fulfilling it brings reward.

The Difference Between Obligatory and Voluntary Fasting

Now, regarding Nafl or Tatawwu’ fasting: if you perform it, you gain reward, but if you don’t, there’s no sin and no liability. That’s the main difference between wajib (obligatory) and mustahab (recommended). Any fast that must be done has both reward and punishment attached to it, but a voluntary fast carries no liability if missed.

The Virtuous Days for Voluntary Fasting

Imam Ibn Qudamah, rahimahullah, explains that certain times increase the reward for Sawm al-Tatawwu’, as these times are more desirable. Such days, called virtuous days, intensify and magnify rewards. He provides examples: fasting the six days of Shawwal after Ramadan, fasting on the day of Arafah, fasting on Ashura, and fasting the first ten days of Dhul-Hijjah and Muharram.

Mistranslation of “First Six Days” of Shawwal

A mistranslation appears here in the text. It says “the first six days of Shawwal.” In the Arabic text before me, it actually says “six days of Shawwal after the month of Ramadan.” There is no requirement that they be the first six days of Shawwal. These six days do not need to be consecutive or from the start of Shawwal. Any six days within Shawwal will fulfill the recommendation. Some scholars do suggest fasting them right after Eid, saying it’s preferable, but this is not obligatory. How often are you required to fast six days of Shawwal? Once a year.

Fasting on the Day of Arafah and Ashura

He continues, discussing fasting on the day of Arafah, which is the 9th of Dhul-Hijjah, right before the Hajjaj gather in Mecca to perform the Hajj rituals. Ashura is the 10th of Muharram. Then, Wa-Ashur Dhul-Hijjah, which refers to the ten days of Dhul-Hijjah collectively, though you don’t actually fast on the Eid day itself, only on nine days.

Some scholars debate whether fasting these full nine days is essential or if fasting some is enough. But since the Prophet, salallahu alaihi wa sallam, stated that there are no better days for good deeds than these ten, scholars deduce that fasting among them is highly virtuous. This includes the day of Arafah specifically.

Fasting in the Sacred Month of Muharram

Imam Ibn Qudamah also touches on fasting in al-Muharram, the sacred month. In Surah At-Tawbah, Allah designates four sacred months in the lunar calendar. Before Islam, Arabs regarded these as times of peace when fighting was prohibited so people could safely prepare for Hajj. Islam upheld the sanctity of these months, even though Arabs sometimes manipulated the months according to their interests.

When the Prophet, salallahu alaihi wa sallam, mentioned Muharram, was he referring only to the first month of the lunar year or to all four sacred months? Three sacred months are consecutive—Dhul-Qa’dah, Dhul-Hijjah, and Muharram—and one, Rajab, stands alone as the seventh month. There are differing opinions on whether fasting in Muharram means only the first month or any of the sacred months. Many scholars argue it’s the first month specifically, but others say fasting in any sacred month is beneficial.

Other Times to Fast: Monthly, Weekly, and Daily Fasts

He moves on to monthly fasting. Some fasts occur every month, such as fasting a few days at the start, middle, and end of the month. Ibn Qudamah explains that it’s better to fast on the three “white days”—the 13th, 14th, and 15th of each lunar month. Why are they called the white days? The full moon illuminates the night like daylight, making it possible to read or write by moonlight alone, a luxury lost today due to urban light pollution.

Ibn Qudamah also mentions weekly fasts, such as fasting on Mondays and Thursdays. The Prophet, salallahu alaihi wa sallam, practiced this, explaining that these are the days when deeds are presented to Allah. The angels who record our actions take shifts; one set goes up with their records at the end of each shift. The Prophet said he liked his deeds presented to Allah while he was fasting. This act of weekly fasting, he taught, was beloved to Allah, who said, “The son of Adam’s deeds are his, except for fasting, which is done for Me, and I shall reward him for it.”

If you cannot fast weekly, fasting the three middle days of each lunar month—13th, 14th, and 15th—is also meritorious. If even this is too much, seek out specific, virtuous days to fast throughout the year.

The Virtue of the Fast of Prophet Dawud

Then there is the daily fast. The Prophet, salallahu alaihi wa sallam, described the most virtuous fast as the fast of Prophet Dawud, who fasted every other day. He said, “The best type of fast is Dawud’s fast—one day on, one day off.” This alternation ensures a balance between fasting and regular sustenance, preventing physical weakness from fasting every day. Who can maintain this? Perhaps some in cooler climates, but for those living in regions with intense summers, fasting every other day is challenging. Yet, the more hardship endured for Allah, the greater the reward.

Imam Ibn Qudamah outlines three reasons the fast of Dawud is most virtuous. First, it is just to the soul, allowing it a share of both fasting and eating. It balances the nafs’s rights, providing both worship and rest, which is fair. Second, the alternation of days resembles iman, which consists of thankfulness and patience. When you fast, you practice patience; when you eat, you show gratitude. Third, it trains the nafs, ensuring it doesn’t grow complacent by staying in one condition for too long. You teach it both to restrain and to indulge appropriately.

Fasting Continuously and the Prohibition on Certain Days

Imam Ibn Qudamah also addresses daily fasting, noting that continuous fasting every day is discouraged. Abu Qatada reported that Umar once asked the Prophet, salallahu alaihi wa sallam, about fasting every day. The Prophet replied that fasting every day isn’t counted as fasting. Scholars interpret this to mean that fasting every day, including days when fasting is forbidden, is discouraged. The forbidden days are the two Eids and the three days of Tashreeq following Eid al-Adha. As long as these are avoided, fasting other days is acceptable. However, the Prophet emphasized that the best fast is that of Dawud—every other day.

Diverse Forms of Worship and Individual Capacity

Some Companions, like Abdullah Ibn Mas’ud, preferred other acts of worship over fasting. Ibn Mas’ud fasted little, saying, “When I fast, I grow weak in my prayer, and I prefer the prayer over the optional fast.” Each worshipper is unique, and Imam Ibn Qudamah concludes that the best form of worship is that which brings you closest to Allah. Whether fasting, praying, or giving charity, find an act of worship you can consistently and secretly perform as your connection to Allah. This can be your “secret worship” with Allah, unknown to anyone else.

May Allah grant us the ability to engage in worship that brings us closer to Him.

The Significance of Speech: Choosing Words Wisely

Tonight, insha’Allah, we’re going to continue from where we left off last week. We discussed Hadith 15, which has three main points that need further elaboration.

The hadith states that the Messenger of Allah, peace be upon him, said: “Whoever has Iman in Allah and the Last Day, let him speak well or remain silent. Let whoever has Iman in Allah and the Last Day generously honor his neighbor. Let whoever has Iman in Allah and the Last Day generously honor his guest.”

Importance of Restraining the Tongue

Last week, we discussed the value and importance of speaking good and the significance of restraining one’s tongue. Today, insha’Allah, we’ll continue from what Imam Ibn Rajab started explaining, on page 217, where he comments on this hadith. He says:

“His words, ‘Let him speak well or remain silent,’ is a command to speak well and to remain silent about anything besides that which is good. This shows that there is no speech that should be equally spoken or kept unsaid. Either it is good, so it is commanded to say it, or it is not good, and it is commanded not to say it.”

This means that there is no statement that is both good and bad to say at the same time. If something is good, you should say it. If it is bad, you should remain silent. There’s no case where it’s better to both say and not say something. He’s going to explain further.

The hadith of Mu’adh and of Umm Habiba show this principle. Ibn Abi Dunya narrates the hadith of Mu’adh. In this hadith, the Prophet, peace be upon him, says to him, “Mu’adh, may your mother be bereft of you! Do you say anything that it is reckoned to be in your favor or against you?” And Allah, exalted is He, says in the Qur’an:

“When the two receivers receive (him), one sitting on the right and the other on the left. Not a word does he utter except that there is an observer ready [to record].” (Qur’an 50:17-18)

The Accountability of Our Speech and Actions

In this hadith, Mu’adh, may Allah be pleased with him, is shocked and asks, “Are we going to be held accountable for what we say?” The Prophet, peace be upon him, expresses surprise at Mu’adh’s question, replying, “What are you talking about? What throws people in Jahannam on their faces more than the harvest of their tongues?” People say things they think are light, but the evil of those words goes beyond their intentions, especially in today’s world with the internet. A single statement can spread around the world, causing harm and vice on a large scale.

Now, about the two angels, Al-Mutlaqiyan. There’s some discussion about whether these angels sit on your shoulders or if they’re metaphorically recording actions. Are the angels physically sitting on the right and left sides? We know that in cartoons we’ve seen them depicted this way, but real life is not like cartoons. These expressions are metaphoric, illustrating that each angel has a specific duty: the one on the right records good actions, while the one on the left records wrong actions. They are metaphorically poised, ready to document everything you say and do, like Allah tells us in this ayah.

Are All Words Recorded?

There is a disagreement among scholars on whether the angels record everything we say or only words that have significance for reward or punishment. One group says the angels document every single word, including “I ate,” “I drank,” “I went,” “I came,” until Thursday when all our words and deeds are shown to Allah. Then, everything that deserves reward or punishment is kept, and the rest is discarded.

Ibn Abbas held this view, and he would recite the verse:

“Indeed, over you are appointed angels, keeping watch, noble and recording; they know whatever you do.” (Qur’an 82:10-12)

The meaning is that angels document everything initially, but before they take these records up to Allah, they conduct an “audit.” If you repented for something, it’s erased. If you made du’a, any sin related to it might be forgiven. So, alhamdulillah, we have a chance to rectify matters between Mondays and Thursdays. In the end, they keep only what’s worth recording for accountability.

Example of “May the Donkey Perish”

In one narration, a man once said, “May the donkey perish!” The angel on the right side said, “That is not a good action that I should write.” The angel on the left said, “It is not a wrong action that I should write.” Then Allah revealed to the angel on the left, “Anything which the angel on the right leaves out, record it.” So, “May the donkey perish” was recorded as a wrong action. This teaches us that if something isn’t good, it leans toward being bad and is therefore worth avoiding.

Some scholars argue that whatever is not a good action is, by default, a wrong action, even if it doesn’t carry punishment. Certain wrong actions might not incur punishment directly but might bring regret in the Hereafter for the time wasted. This regret itself is a form of punishment. For example, spending two hours watching something neutral, like National Geographic, might not be sinful, but on the Day of Judgment, you might regret not spending that time in dhikr or other beneficial activities.

Remembering Allah in Gatherings

The Prophet, peace be upon him, advised that people should remember Allah in gatherings. If they stand from a gathering where they did not remember Allah, they are as if they got up from eating the dead body of a donkey, and it will be a source of regret for them. This is a scary thought, as we often spend time in gatherings—family events, parties, and social outings—without mentioning Allah even once. Some gatherings may even skip salat entirely. The Prophet, peace be upon him, said that such gatherings bring regret, like getting up from the corpse of a donkey.

Imam Ahmad, Abu Dawood, and Nisa’i narrated a hadith from Abu Huraira, where the Prophet, peace be upon him, said, “Any people who stand up from a gathering in which they did not remember Allah, stand up from something like the corpse of a donkey, and it will be a source of regret for them.”

Restraining Speech and Avoiding Excessive Talking

If you must speak, it is better to speak only what is good or necessary. Ibn Mas’ud, may Allah be pleased with him, advised against excessive speech, saying that it leads to many mistakes, which then lead to wrong actions, potentially placing a person in the Fire. Excessive speech can also harden the heart, as mentioned in a hadith of Ibn Umar: “Do not speak a lot without the remembrance of Allah, because a great deal of talk without remembrance hardens the heart, and the people who are furthest from Allah are those with hard hearts.”

So, if we speak, our speech should be of four kinds: remembering Allah, reciting Qur’an, asking a question about knowledge, or discussing something necessary for this world. We often speak much more than this, which means we need to be careful and evaluate the quality of our speech. Excess speech without purpose can be damaging, even if not sinful.

We are also warned not to feel invincible or self-sufficient due to wealth. Umar ibn al-Khattab, may Allah be pleased with him, once advised that whoever speaks a lot makes a great many mistakes, leading to a large number of wrong actions, ultimately bringing a person closer to Hellfire.

Conclusion: Speak Good or Remain Silent

Therefore, we should balance our speech and silence. Some scholars say remaining silent is better, as it guarantees protection from liability. However, others say that speaking good is better because it not only benefits oneself but also those around them.

May Allah make our gatherings gatherings of khair, filled with the remembrance of Allah and salawat upon the Prophet, peace be upon him. May Allah make us among those who listen to the speech and follow the best of it.

Q&A

1. What are the two main types of fasting in Islam?
   • Obligatory (Sawm al-Faridah) and voluntary (Sawm al-Tatawwu’).
2. Which fasts are considered obligatory?
   • Ramadan, making up missed days (Qadha), and expiation fasts (Kaffarat).
3. Name some specific days or periods considered especially virtuous for voluntary fasting.
   • Six days of Shawwal after Ramadan, day of Arafah (9th of Dhul-Hijjah), Ashura (10th of Muharram), Mondays and Thursdays, and the three white days of each lunar month (13th, 14th, and 15th).
4. How are the “white days” connected to the lunar cycle?
   • They occur on the 13th, 14th, and 15th of each lunar month during the full moon, when nights are brightest.

5. What is unique about the fast of Prophet Dawud?
   • He would fast every other day, alternating between fasting and eating.
6. Why is the fast of Prophet Dawud considered the most virtuous?
   • It balances worship with physical well-being, practices patience and gratitude, and trains the soul without overburdening it.

7. According to the Prophet Muhammad, peace be upon him, what should one do if they cannot speak well?
   • Remain silent.
8. Why is speaking mindfully important in Islam?
   • Every word is recorded by angels, and careless speech can lead to regret on the Day of Judgment.
9. What are the four types of beneficial speech mentioned in the text?
   • Remembering Allah, reciting the Qur’an, asking questions about knowledge, and discussing necessary matters for worldly needs.

10. What is the consequence of attending gatherings where Allah is not mentioned?
    • Such gatherings may bring regret in the Hereafter, as the Prophet, peace be upon him, likened them to gatherings around the carcass of a donkey.
11. What can one do to make a gathering blessed?
    • Include moments of remembrance of Allah and send blessings upon the Prophet, peace be upon him.

12. How does voluntary fasting contribute to self-discipline?
    • It allows one to practice patience and gratitude, build restraint, and gain closeness to Allah.
13. Why is it important to have a balance between fasting and physical well-being?
    • Overburdening oneself can lead to burnout, whereas a balanced approach, like the fast of Dawud, ensures sustainable worship.

The post Study Classical Texts the Traditional Way | Session 22 appeared first on MuslimMatters.org.

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Ludovic-Mohamed Zahed grew up in a working-class family in Algiers; from the earliest age he knew he was gay and had no idea what to do about it. It did not help that his father was a sometimes violent man – the very incarnation of “rajul”, the Algerian dialect word for a man and his machismo – who hated his son’s effeminacy. Zahed was also a pious Muslim, experiencing real spiritual feeling, which persists in him to this day. The first part of this book is a gripping description of living two realities at once: the life of a religious young man who is ever aware that his sexuality, as it develops, is anathema to his religion, his family, his friends and society at large. Zahed’s fears are deepened against the background of the civil war that took place in Algeria in the 1990s, when hundreds of thousand of people were killed and Islamist guerrillas massacred as many “miscreants” as they could, including homosexuals.

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Quranic Healing

In short, the word shifā’ is the gerund of the verb shafā, which means “to heal” and “to cure”. It refers to comforting people who are unwell, thinking good of someone, and praying for their good health. In the vast tapestry of human experience, healing – in both its physical and spiritual forms – stands out as a universal desire. The Qur’an, Islam’s timeless scripture, is not just a theological guide but also a holistic manual that addresses the deepest concerns of the human heart, body, and soul. Couched within its verses are profound messages of healing that offer solace to the wounded, hope to the distressed, and guidance to the sincere seekers.

The Qur’an is a potent cure for all illnesses. It is a sacred Book that was brought down and revealed to the Prophet . It is not just a guidance for humanity in their physical lives, but it is also a wide-ranging cure for every conceivable problem or complication. It is a cure for illnesses, a cure for diseases, and indeed a cure for wicked hearts and souls. This is the Book that, when read, listened to, or studied, not only dissolves one’s troubles but also brings healing, remedies ailments, and transforms one’s life for the better.

This part aims to highlight the power and benefits of Quranic healing. It is more than just simply a volume that is read. Rather, it is a medicine for all cures and diseases. If we truly try connecting with the Qur’an and rely upon it for holistic healing (in the spiritual, mental, and physical realms), we will obtain more tranquillity and peace within our lives. Through His perfect Knowledge and Wisdom, Allah knows that this world is bound to make us go astray; and in order to save our souls from any impending doom or destruction, it is He Who has brought down this amazing book, the Qur’an that has the power to heal, the Qur’an that gives the sinner the opportunity to beg for Allah’s Mercy, heal themselves, and save themselves from ruin and gain the bliss of Paradise.

Sūrah al-Ḍuḥā is a powerful example of Quranic healing. After many months, this sūrah was revealed to the Prophet Muhammad . But during this testing time of waiting for a new episode of revelation, the Prophet Muhammad was taunted and faced many challenges from the people of Makkah, who still at this point had opposed his message of Islam. Eventually, when Allah revealed the verses of al-Ḍuḥā after a pause in revelation, this healed the Prophet Muhammad and eased his anxieties. It gave him hope and strength to persist in his quest to spread the true message of Islam throughout the Arabian Peninsula. Let us read, listen, and understand the Qur’an in order to truly heal ourselves. May Allah [st] always heal us through the Qur’an during turbulent times. Āmīn!

“We send down the Qur’an as a healing and mercy for the believers, but it only increases the wrongdoers in loss” [Surah al-Isrā’: 17;82]

“…Say [O Prophet], ‘It is a guide and a healing to the believers. As for those who disbelieve, there is deafness in their ears and blindness to it. It is as if they are being called from a faraway place.’” [Surah al-Fuṣṣilat: 41;44]

Gratitude

Whenever we receive even the smallest of offerings or gifts from someone, we usually thank that person. So, is it not then unfair to forego thanking Allah , despite Him giving us a plethora of blessings and Who is responsible for everything we have? Actively being grateful to the Creator of this universe is the most important and peaceful experience that one can internalize and perceive. 

It is important because when we thank our Creator, we begin to develop a stronger connection with Allah , and when we have a strong connection with the Creator, then we do not get distressed at any event or thing in life; this is because ultimately we internalize the fact that there is a Cherisher Who will take one out of all the complications of life.

We are all well aware that being grateful can have a profound impact on our lives. When we acknowledge His power in our lives, miracles can happen. However, in our ever-materialistic culture, it is difficult to not fall prey to the consistent food, technology, and consumer appeal that can make us forget what we already possess and enjoy. Only by being continuously reminded of our limitless blessings and reconnecting with the One Who has provided the gifts we currently enjoy, can we begin to actually cultivate our practice of gratitude. Thanking Allah daily for the limitless blessings that He has given us is the very least that we should be doing on a regular basis. 

Gratitude is not just about simply saying alḥamdulillāh (all praise is due to Allah [wt]) with one’s tongue, however. Rather, it is about nurturing a practical aspect of thankfulness and actualizing this spirit through actions within our lives. Without a doubt, actions speak louder than words. We should be practicing gratitude in every aspect of our lives. Showing one’s appreciation to Allah and expressing our gratefulness through daily acts of service and thankfulness is far more effective than simply rendering a spirit-less supplication or saying alḥamdulillāh. To enjoy the chance to comprehend the magnanimity of gratitude, reflect on how the opening sūrah of the Qur’an (Sūrah al-Fātiḥah) commences with alḥamdulillāh:

“All praise is for Allah” [Surah al-Fātiḥah: 1;2]

But it should be acknowledged that it is not an easy thing to be a truly grateful Muslim. Most of us, despite reading and listening to everything on gratitude, will still end up remaining ungrateful people for the most part. That is why Allah constantly reminds us to be grateful to Him throughout the Qur’an:

“And if you should count the favors of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.” [Surah Ibrāhīm: 14;34]

 

May Allah grant us the true understanding of gratitude such that we will never be ungracious to Him. Āmīn!

[This article is an extract from the book 365 Tips To Help You Connect With The Qur’an as submitted by the author]

 

Related: 

– Whispers Of Gratitude: Which Of The Blessings Of Your Lord Will You Deny?

– Emotional Self-Healing: Lessons From The Quran And Sunnah

 

The post Connecting With My Quran: A Pre-Ramadan Series – [Part I] Quranic Healing and Gratitude appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~17 minutes
• Full Transcript: ~3 minutes

Learning Objectives

• Understand the unique status of fasting as a private act of worship directly connected to Allah, distinguishing it from other acts of worship.
• Identify and describe the three levels of fasting (Sawm al-Amun, Sawm al-Khusus, and Sawm Khusus al-Khusus) and recognize how each level deepens the spiritual experience.
• Explain the significance of fasting with the heart and how it involves abstaining from all worldly distractions, focusing entirely on Allah.
• List and describe recommended practices and etiquette for fasting, including the importance of suhoor, breaking the fast promptly, and following the sunnah of generosity and Quran study.
• Recognize the importance of controlling speech during fasting, as careless words can have significant spiritual consequences, and understand the Prophet’s guidance to “speak well or remain silent.”
• Examine the purpose of fasting in weakening shaitan’s influence and reinforcing self-control, ultimately leading to increased compassion and closeness to Allah.
• Set personal goals for spiritual growth through fasting, aiming to practice beyond the basic level of fasting and incorporate mindful actions and intentions.
• Reflect on the ultimate goal of fasting as a path to inner peace, spiritual rewards, and a strengthened connection with Allah.

Class Summary

The Inner Secrets and Spiritual Benefits of Fasting

Fasting is more than refraining from food and drink; it’s a journey toward spiritual purity, sincerity, and a deeper connection with Allah. This post explores the unique nature of fasting in Islam and how it can elevate us spiritually.

The Unique Status of Fasting

Fasting holds a special place in Islam, unlike any other act of worship. In a hadith Qudusi, Allah says, “Fasting is for Me, and I alone will reward for it.” This direct connection with Allah highlights fasting as a private act, free from riya (showing off). Because fasting is hidden, it encourages sincerity and purity, teaching us self-discipline and devotion.

The Levels of Fasting: From Physical to Spiritual

1. Physical Abstention (Sawm al-Amun)
The most basic level of fasting is abstaining from food, drink, and marital relations from dawn to sunset. This level is practiced by all fasting Muslims.

2. Controlling Senses and Actions (Sawm al-Khusus)
At this level, fasting goes beyond physical abstention to include avoiding sinful actions, speech, and thoughts. Practitioners are conscious of their eyes, ears, and hands, striving to abstain from anything displeasing to Allah.

3. Fasting of the Heart (Sawm Khusus al-Khusus)
The highest level involves fasting of the heart, where one avoids all worldly distractions and maintains a deep focus on Allah alone. This level is the most spiritually rewarding.

Recommended Practices and Etiquette of Fasting

1. Pre-dawn Meal (Suhoor)
Eating suhoor, even something small, is a recommended practice that brings barakah (blessings) and follows the Prophet’s example.

2. Breaking the Fast (Iftar)
It’s encouraged to break the fast promptly at sunset, reinforcing that fasting is about spiritual benefit, not enduring hardship.

3. Generosity and Quran Study in Ramadan
The month of Ramadan is an ideal time to increase generosity, good deeds, and charity. Studying the Quran and striving in worship, especially during the last ten nights, is also highly recommended, particularly to seek Laylatul Qadr (the Night of Decree).

The Power of Speech: Controlling the Tongue

The Prophet, sallallahu alayhi wa sallam, advised believers to “speak well or remain silent.” Fasting helps us become mindful of our words, as a single careless word can have major consequences. The Prophet, sallallahu alayhi wa sallam, warned that even an insignificant word could lead to harm, while a well-intentioned word could transform lives positively.

Conclusion: Fasting as a Path to Purity and Sincerity

Through fasting, we learn self-control, compassion, and closeness to Allah. It’s a time for spiritual reflection, controlling our desires, and aligning our actions with the teachings of Islam. By observing the etiquette of fasting and understanding its inner secrets, we can elevate our worship and strengthen our connection with Allah.

Full Transcript Introduction to the Secrets of Fasting

Alhamdulillah, Rabbil ‘alameen. Salallahu wa sallam wa baraka a’la nabiyyina Muhammad wa a’la alihi wa sahbihi wa sallam wa tasliman kathira thumma amma ba’ad. I want to welcome you all again to a Ta’seel, in which we study the book of Imam Ibn Qudamah, rahimahullah ta’ala, Mukhtasar Minhaj Al-Qasidin. Today, we’re going to be discussing, inshallah ta’ala, the inner secrets of fasting.

Previous Topics and Transition to Fasting

We talked about salah, we talked about zakah, and now we’re going to talk about fasting. It’s very appropriate for us to talk about fasting because, as we come closer to the winter time, you’ll notice that Maghrib is now around 7:15 or 7:20. If you remember, last month it was 8 something, and now it’s earlier. Soon, it will be even earlier than that, making it the best time to start practicing this ibadah.

This is a unique treasure. Allah, subhanahu wa ta’ala, has given you a long night and a short day. A short day to fast, and a long night to pray.

Exploring the Inner Secrets of Fasting

What are the inner secrets of fasting? When you start preparing yourself for fasting on Mondays and Thursdays—by the way, tomorrow is Thursday, so if anyone is interested, they can fast—you might wonder what the inner secrets of this ibadah are. Let’s see what Imam Ibn Qudamah, rahimahullah ta’ala, says.

Allah’s Special Reward for Fasting

In the name of Allah and peace and blessings be upon the Messenger of Allah, peace and blessings be upon him. The author, Imam Ibn Qudamah, says, “Know that in fasting, sawm, there is a special quality that is not found in anything else: its close connection to Allah, such that He says, ‘Fasting is for Me, and I reward for it.’ This alone is sufficient to show the high status of fasting.”

Alhamdulillah, rabbil alamin wa sallallahu alayhi wa sallam. Imam Ibn Qudamah, rahimahullah ta’ala, wisely chose to begin this chapter with a hadith that grants fasting a unique and exclusive quality among all other forms of worship. He quotes that fasting has a unique status because, in a hadith Qudusi, Allah says, “Fasting is for Me, and I alone will reward for it.” This quality is not shared by any other form of worship.

Significance of the Statement “Fasting is for Me”

So, what does that mean? In the hadith reported in Bukhari and Muslim, the Prophet, sallallahu alayhi wa sallam, quotes Allah as saying, “Everything the son of Adam does is for himself, except fasting; it is for Me, and I alone will give the reward for that.” Now, we know that Allah also rewards salah, zakah, and all other acts of worship. So, what makes fasting so unique?

Let’s explore this idea. What do you think it means when Allah says that fasting is “for Me”? The ulema have different opinions. One possible explanation is that fasting is a purely private act of worship, where there’s no riya (showing off). When you pray, give charity, or perform other acts of worship, people might see you. But with fasting, you could spend days fasting without anyone noticing, because it’s something hidden. This gives fasting a purity and sincerity that other acts of worship might lack.

Purity and Sincerity of Fasting

For example, if you’re in public, you might lengthen your salah to appear pious. But fasting? You don’t take shortcuts. Fasting is fasting, and it’s purely for Allah.

Children understand this naturally. When a child is fasting and a drop of water accidentally slips down their throat while making wudu, they might even choke themselves trying to spit it out. They feel guilty and might come to you, asking, “Did I break my fast?” They care deeply about maintaining the fast.

You can often tell which children have fasted by watching their joy at iftar. Those who fasted sincerely beam with pride, while those who might have eaten a little in secret often feel guilty. Fasting, in that sense, has no riya, which is one of its unique qualities.

Fasting as a Beloved Act of Worship

Another opinion is that fasting is a beloved act that Allah cherishes. It brings you closer to Him. In one hadith, the Prophet, sallallahu alayhi wa sallam, said that the smell that comes from the mouth of a fasting person is dearer to Allah than the fragrance of musk. This indicates how much Allah values the sacrifice of refraining from food and drink.

Limitless Reward for Fasting

A third meaning of this hadith is that Allah, when He says, “I will reward for it,” does not specify the amount. For other acts of worship, like charity or salah, there’s a set reward, such as 10 times, 100 times, or 700 times, as mentioned in the Quran. But with fasting, there’s no fixed amount. Allah simply says, “I will reward,” implying a limitless reward.

If you understand just this hadith, it provides enough inner secrets to elevate fasting in your eyes. But there’s more to learn about fasting and its value.

Honoring of the Kaaba and Exclusive Status of Fasting

Similarly, the Kaaba is dignified because of its close connection to Allah. When Allah says, “My house” in Surah Al-Hajj, He honors it above all other places on earth. So, when Allah ascribes fasting to Himself, it is similarly elevated above other acts of worship.

The ulema also mention that fasting has no riya because it’s done in secret. In public, someone might see you praying or giving charity, but fasting is hidden. The Prophet, sallallahu alayhi wa sallam, mentioned a man who, when noticed for his piety, said, “I’m fasting too,” ruining the sincerity of his act.

Fasting as a Shield from Shaitan

Fasting also weakens the influence of shaitan. When desires are controlled, the pathways for shaitan to enter the heart become narrower. In one hadith, the Prophet, sallallahu alayhi wa sallam, explained that fasting narrows these pathways, reducing the influence of shaitan. During the last ten nights of Ramadan, for example, the Prophet’s wife Safiyyah visited him, and two young men from the Ansar, upon seeing him with a shadowy figure, felt awkward. The Prophet, sallallahu alayhi wa sallam, clarified, “This is my wife, Safiyyah.” He taught us that shaitan can plant suspicion, even in the hearts of the righteous, so fasting helps us guard against that influence.

For young people, the Prophet, sallallahu alayhi wa sallam, advised fasting as a shield from desires. Fasting narrows the pathways for shaitan by reducing energy levels and weakening desires. It serves as a shield against both shaitan and one’s own nafs.

Recommended Practices and Etiquette of Fasting

Fasting also has recommended practices, such as eating the pre-dawn meal (suhoor), delaying it as much as possible, and breaking the fast promptly at sunset. Following the sunnah in these practices brings barakah. Even if you’re not hungry at suhoor, it’s recommended to eat something small to follow the example of the Prophet, sallallahu alayhi wa sallam.

During iftar, there’s no need to wait until the adhan finishes; breaking the fast right at sunset is sufficient. The purpose of fasting is not to endure hardship but to please Allah, and breaking it promptly is part of that.

Generosity and Good Deeds During Ramadan

Ramadan is also a time for generosity and increased charity, following the example of the Prophet, sallallahu alayhi wa sallam, who was known to be especially generous during this month. During Ramadan, it’s encouraged to study the Quran and perform itikaf, especially during the last ten nights to seek Laylatul Qadr.

Levels of Fasting According to Imam Al-Ghazali

There are three levels of fasting, according to Imam Al-Ghazali. The first level, sawm al-amun, is the basic abstention from food, drink, and marital relations. The second level, sawm al-khusus, is abstention not only from physical desires but also from sins of the eyes, tongue, hands, and all other body parts. The highest level, sawm khusus al-khusus, is a fasting of the heart, abstaining from worldly aims and anything that might distance one from Allah.

Understanding the General Fast, Sawm al-Amun

The general fast of sawm al-amun involves refraining from satisfying the stomach and private parts. This is the layman’s fast. The select few, sawm al-khusus, control not just their physical desires but also their actions and speech. They refrain from looking at, hearing, or doing anything inappropriate.

Fasting of the Heart, Sawm Khusus al-Khusus

The fast of the elite, sawm khusus al-khusus, involves the heart abstaining from all worldly concerns, focusing solely on Allah.

One hadith of the Prophet, sallallahu alayhi wa sallam, emphasizes that if someone doesn’t avoid false speech and bad behavior, then Allah is not in need of their fasting. This shows that fasting is not complete unless one also refrains from sinful actions and behaviors.

Moderation in Eating

Another aspect of fasting is moderation in eating. Excessive eating at suhoor or iftar causes laziness, defeating the purpose of fasting, which is to experience hunger and self-control. Fasting teaches empathy for the poor, who often have no guarantee of a meal.

For many of us, fasting ends with a hot meal, but some people experience hunger day and night. We’ve met people who, when offered food, say, “This is my first meal in two or three days.” This should inspire gratitude and humility in us.

The Connection Between Iman and Good Conduct

In the hadith about Iman, the Prophet, sallallahu alayhi wa sallam, said, “Whoever believes in Allah and the Last Day, let him speak well or remain silent.” He emphasized three actions connected to faith: speaking well or staying silent, honoring one’s neighbor, and honoring guests.

When the Prophet, sallallahu alayhi wa sallam, repeats “Whoever believes in Allah and the Last Day,” he emphasizes the importance of these actions as expressions of faith. Iman is shown through actions like hospitality and kindness, which are practiced universally but carry a special reward when done with the intention of pleasing Allah.

The Importance of Controlling the Tongue

The Prophet, sallallahu alayhi wa sallam, emphasized controlling the tongue. A straight tongue is a sign of a straight heart, and until one controls their tongue, their Iman is incomplete. Abu Huraira reported that the Prophet, sallallahu alayhi wa sallam, said, “A man may speak a word he considers insignificant, but it causes him to fall into the Hellfire for a distance greater than that between the east and the west.” This shows the seriousness of careless speech.

Other hadiths state that a person who speaks a single word without considering its harm could fall in Hell for seventy years, a terrifying reminder of the power of words. The Prophet, sallallahu alayhi wa sallam, also said, “Whoever is silent is saved.” It’s better to remain silent than to speak something that might harm others or oneself.

The Blessing of Good Words

One positive side of speech is that a good word can lead to Jannah. You might say something simple that profoundly impacts someone’s life, even if you don’t realize it at the time. I’ve met people who say, “Your words changed my life,” even though I thought little of them at the time.

In one experience, following 9/11, we reached out to schools, offering to speak about Islam. At the time, my English was broken, and I wasn’t sure if I was effective. But three years later, a history teacher approached me and said, “I heard you speak, and it intrigued me.” After three years of research, she came to embrace Islam, showing how a small word can lead to great blessings.

Conclusion: Importance of Words and Actions

So, let’s strive to control our words, speak good, and be mindful of the impact our words and actions have. May Allah make us among those who listen and follow the best of what we hear and say.

Q&A Unique Status of Fasting

1. Why does fasting hold a unique status among acts of worship?
   • Fasting is a private act of worship, free from riya (showing off), which creates a direct connection with Allah. Allah uniquely says, “Fasting is for Me, and I alone will reward for it,” highlighting its purity and sincerity.

2. What are the three levels of fasting according to Imam Al-Ghazali?
   • Sawm al-Amun: Basic abstention from food, drink, and marital relations.
   • Sawm al-Khusus: Refraining from sinful actions, speech, and thoughts.
   • Sawm Khusus al-Khusus: Fasting of the heart, avoiding worldly distractions and maintaining a deep focus on Allah.
3. What does the fasting of the heart (Sawm Khusus al-Khusus) entail?
   • It involves abstaining from worldly distractions and maintaining a singular focus on Allah, which is the highest level of fasting.

4. Why is eating suhoor recommended, even if one isn’t hungry?
   • Suhoor brings barakah (blessings) and follows the sunnah of the Prophet, sallallahu alayhi wa sallam, adding spiritual value to the fast.
5. What is encouraged regarding iftar, and why?
   • Breaking the fast promptly at sunset is encouraged, as fasting is about spiritual benefit rather than enduring hardship.
6. What additional practices are recommended during Ramadan?
   • Increased generosity, charity, Quran study, and striving in worship, especially during the last ten nights to seek Laylatul Qadr, are recommended.

7. What did the Prophet, sallallahu alayhi wa sallam, say about controlling speech during fasting?
   • He advised, “Speak well or remain silent,” as careless words can have significant spiritual consequences.
8. How can a single word impact one’s spirituality according to the Prophet?
   • A seemingly insignificant word can lead to major harm, while a well-intentioned word can bring profound positive effects.

9. What spiritual benefits does fasting offer?
   • Fasting teaches self-control, compassion, and closeness to Allah, fostering a heightened spiritual state and reducing the influence of shaitan.
10. How does fasting help reduce the influence of shaitan?
    • Fasting weakens desires, which narrows shaitan’s pathways to influence a person’s heart and actions.

11. What is the ultimate goal of fasting according to the lecture?
    • To elevate worship, strengthen the connection with Allah, and achieve the spiritual rewards and inner peace that fasting provides.

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Never before has it been clearer that Palestinian freedom is everyone’s freedom.

Deadly Israeli assault displaces 40,000 Palestinians.

Yesterday we heard that various minor British Muslim leaders had presented an ‘accord’ to the king that they had agreed with the leaders of British Judaism, including the Chief Rabbi, a major rabbi from Scotland, and leaders of other branches of Judaism such as Reform and Masorti; these are being called “a pathway away from playground bullying, toxic university campus culture, and rising discrimination faced by both faith groups amid a politically unstable world” according to the Jewish Chronicle. The ‘Muslim’ leaders included two representatives of the Ismaili community, which mainstream Islam regards as outside of Islam altogether. While the mainstream and Jewish media both trumpet the ‘unprecedented’ accords, signed after a year of negotiations and a three-day retreat at Drumlanrig Castle in Dumfriesshire, home of the dukes of Buccleugh and Queensberry and hosted by the current duke. The effort seems to have no website at all, however, and it took a while to find the accord online, but the Westminster Catholic diocese’s website has a PDF here.

Muslims and Jews do have a history of collaboration on matters we have in common as we both have book-based religions with actual laws; in terms of religious obligations, these include slaughtering without stunning and circumcision of boys, both of which as I have mentioned here before have vocal opposing lobbies in this country. Right now, neither of these things is under serious threat, however. The issue facing us now is that the majority of the religious Jewish community here, and its leadership, support the genocide of Palestinians in Gaza which has claimed hundreds of thousands of lives since October 2023, while the majority of Muslims stand with the people of Gaza. British Jews, including leaders of campus Jewish societies, have in fact fought for the Israeli army during this period. On previous occasions, Muslim leaders have been called upon to condemn terrorism unequivocally, with a few rushing to do so and being praised for “historic fatwas” that are in fact recognised only by their own flock and aimed at others across sectarian divides. There is none of that here; it’s a five-page document about setting up various joint committees accompanied by some boilerplate about shared values and concepts.

However, the Muslim ‘leaders’, many of them from the same communities who have been forthcoming with anti-terrorist fatwas in the past, should have made it clear that there were obligations on the Jewish side to even sit across the same table from them when the matter was nothing we have in common with them. These should have included admitting that the Israelis’ actions were genocide and condemning it outright; they should have included condemning any British Jew who went to Israel to serve it in the army while it was carrying out this genocide and both supporting their prosecution on return and dispensing with their services as chaplains. They should have included condemning the Jewish settlers who harass and abuse (and kill) Palestinian civilians in the West Bank, and the army who back them up — and again, any of their flock who go to Israel and assist in that. They should have included calling for Palestinians jailed for trivial acts of resistance, such as throwing stones at soldiers occupying their towns and villages, to be released, especially if they were children when arrested. They should have included condemnation of any abuses of Palestinian prisoners, such as torture or rape, known to be going on in Israel’s prisons. Finally, they should have been expected to condemn spurious accusations of antisemitism against people in the UK and other western countries who call out Israel’s atrocities, which has included even calling them that.

Without all of these things, there should have been no negotiations and certainly no ‘retreat’ at that Scottish castle. Doubtless an opportunity to hobnob with members of the upper class in a posh stately home in beautiful surroundings is a temptation, but that isn’t the only way to enjoy the scenery; you can just go with your family, or maybe arrange a conference or three-day study retreat or something similar. Sitting with men who cheer on the massacre of their brothers in Palestine, writing bland ‘accords’ with them about reconciliation and love of humanity, without expecting any moderation in their position, really does nothing for the Muslims here nor for our brothers and sisters there. It’s just a jolly and a lot of pointless talk.

Possibly Related Posts:

• Why people are deserting the BBC
• Elephant in the echo chamber
• Reflections on the fall of Bashar al-Assad
• The benefits of learning Jewish history
• There’s a genocide going on

My grandmother makes trousers and sweaters with love and skill.

A troubling trend has emerged, particularly within the Muslim American community, where the intentions, sincerity, and motives of the community imam, scholars and speakers involved in daʿwah —especially those who are compensated for their time and efforts— are being questioned.

I’ve heard accusations that these individuals are merely businessmen, selling the religion, or in it for the money, along with other unfounded, damaging, and reckless statements. One of my teachers once said that scholars and imams are often caught between a rock and a hard place; they’re criticized no matter what they do. If an imam is struggling financially, living in poverty, and struggling to make ends meet, people criticize him, saying, “He should have gotten a secular education, pursued a career, or started a business —he must not be intelligent.” On the other hand, if an imam or scholar is well-off, and living comfortably, people accuse him of “selling the religion” and profiting from his knowledge.

My teacher was speaking about this dynamic in Pakistan (but it applies to many post-colonial Muslim countries), and unfortunately, these sentiments have found their way into our communities as well. This kind of discourse needs to stop. We do not have the right to question the intentions or sincerity of anyone, let alone someone who has dedicated their life to studying and serving the Muslim community. Do we really believe that someone would sacrifice their career, spend years abroad separated from family and comfort, living a life of hardship, just to earn a minimal wage as a resident scholar or imam? Let’s be honest—if they were after wealth, they would have pursued careers in medicine, law, IT, or business.

Scholars who spend their days and nights studying, teaching, researching, and imparting knowledge are often seen as having “nothing better to do.” But the truth is, they could be out building a luxurious lifestyle for themselves or starting their own businesses, but they choose not to. They’ve devoted their lives to the service of Islam, and the least we can do is provide for their basic needs. These individuals aren’t chasing after the dunya (worldly life) —they’re pursuing the hereafter. We, as a community, need to understand that there is absolutely nothing wrong with a scholar or imam being compensated for their time and effort. In fact, they should be compensated appropriately.

When we look at the ahādīth of the Prophet ﷺ, we find a narration that states,

“The thing you most deserve to take payment for is the Book of Allah.” [Al-Bukhari]

Based on this, scholars like al-Imām al-Shāfiʿī argued that it is entirely permissible to receive payment for teaching the Quran. However, other narrations warn against accepting money for teaching the Quran, leading some scholars to initially hold the view that it was impermissible. The Ḥanafī school of thought, in particular, adopted this position, especially because, historically, the state would provide imams, scholars, and teachers with stipends that allowed them to live comfortably.

But as time went on, the stipends and financial support diminished, and eventually disappeared. As a result, the position shifted, and it is now universally accepted that it is permissible for imams, scholars, and teachers to be compensated for their time. If we do not compensate them for their work, who will be responsible for teaching, researching, serving the community, and preserving the religion for future generations?

Some argue that scholars should work in other fields and teach for free. While that sounds ideal, most scholars would love to be in that position. But how much time can they devote to teaching while working a full-time job? How can they find time for research, building relationships with the community, self-learning, or spending quality time with their families? How can they handle the duties of counselling, mediating disputes, performing marriages, managing divorces, attending funerals, consoling the grieving, supporting parents and children in need, visiting the sick, and so much more? How can they build and nurture institutions, train and mentor future religious leaders, and ensure the continuity of Islamic knowledge?

Scholars and imams should be compensated well enough to live comfortably and provide for their families. They should not be struggling to make ends meet or living from paycheck to paycheck. They should not be dependent on welfare or subsidized housing, and they should have access to medical insurance and retirement plans.

We must recognize the immense value that local imams and scholars bring to the community. They provide essential services that are impossible to quantify: spiritual guidance, marriage and youth counselling, dispute resolution, conducting funerals, and providing bereavement support, among others. They also have civic responsibilities such as responding to crises, engaging with the public, attending local schools and colleges, and managing community events. Religious duties include delivering sermons, leading prayers, teaching classes, writing, researching, and organising Ramadan activities. They also handle civil duties like conducting marriages, interfaith work, and divorce cases. Pastoral care, such as visiting the sick and prisoners, mediating conflicts, and providing pre-marital and marriage counselling, is also part of their role. We must support and compensate them for the invaluable work they do.

Next time you wonder what your imam or local scholar does in his “free time”, he’s most likely doing one of the things mentioned above. May Allah ﷻ bless our imams, scholars, and teachers, and keep them sincere and steadfast!

 

Related:

– What Is An Imam Worth? A Living Wage At Least.

– Can American Imams Issue Binding Rulings?

The post Don’t Take For Granted Your Community Imam I Sh. Furhan Zubairi appeared first on MuslimMatters.org.

Ireland’s University of Galway joins new project with Israel’s Technion.

Temporary shelters promised in the ceasefire agreement have not arrived in Gaza.

Hani Hussein, a lover of birds who owned a pet shop, was killed in an Israeli attack on Bureij refugee camp.