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MuslimMatters Official Statement on Wisam Sharieff

5 November, 2024 - 05:18

MuslimMatters is appalled and horrified by the shocking revelations surrounding Wisam Sharieff, who has been accused of despicable acts, including using his relationship with a woman to exploit and harm her daughter through the production of child pornography. As documented so far, these alleged actions are an unspeakable betrayal of trust and an abhorrent abuse of power, violating the core values of our faith, our community, and basic human decency. 

For many of us, this betrayal feels deeply personal. We are disturbed and profoundly disgusted, as some in our community may have once studied with or respected Sharieff. To now confront the possibility that he may have manipulated his position to cause such harm is revolting and distressing. We stand united in our condemnation of these alleged actions and any other form of abuse, especially when directed toward the vulnerable and innocent. Such actions are not only criminal but a severe violation of the ethical principles we strive to uphold, dictated by the Quran.

MuslimMatters strongly encourages anyone affected by these or similar acts to come forward and report to relevant authorities immediately, and we commit to offering any support necessary. The courage of those who speak out is vital in shining a light on these reprehensible actions, and we honor their bravery in standing up against such evils. The victim’s mother being involved in this abuse makes it especially reprehensible.

Effective immediately, MuslimMatters has severed all association with Wisam Sharieff. He has previously been interviewed on MuslimMatters and we have published transcriptions of his lectures. We are committed to creating a safe, trustworthy, and supportive space for our online community, where abuses of trust are met with zero tolerance. Spiritual abuse, exploitation, and the betrayal of our community’s faith deserve the utmost condemnation, and we pledge to uphold our values of integrity, safety, and accountability.

We urge other organizations in the Muslim community who were closely associated with Sharieff to take a strong stance and consider creating an email or phone hotline for victims.

۞ يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا (١٣٥)

O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate ˹from justice˺. If you distort the testimony or refuse to give it, then ˹know that˺ Allah is certainly All-Aware of what you do.

May Allah protect the innocent, uplift the oppressed, and grant justice to those who have been wronged.

Resources:

Naseeha: a 24 hour hotline in US and Canada –  +1 (866) 627-3342 

Write to info@muslimmatters.org 

On Preventing Child Abuse

Preventing Child Abuse: What Can You Do?

Information on Mandatory Reporting 

What is mandated reporting, and who is a mandated reporter? Read here for more information.

In Shaykh’s Clothing

In Shaykh’s Clothing is an organization dedicated to help Muslims understand and recover from spiritual abuse.

Religious/ Spiritual Abuse Toolkit

Religious/Spiritual Abuse Toolkit

Related:

What Do I Do When I Find Out My Favorite Preacher Is Corrupt?

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

The post MuslimMatters Official Statement on Wisam Sharieff appeared first on MuslimMatters.org.

Should American Muslims Really Vote Third Party?

4 November, 2024 - 23:35

In the heady year preceding the 2000 Al Gore/George Bush election, Muslims and other (especially young and mostly blue) people of conscience flexed our muscles and reveled in our power to stick it to the man. We would show them, we crowed to one another. We would show both parties that they didn’t have a stranglehold on the electorate. We would protest their predatory foreign policy, their “trickle-down” propaganda, and their two-party system. We would withhold our votes from them altogether and award them instead to the noble Green Party and Ralph Nader. 

The lesson we learned was both harsh and lasting. Nader received 97,488 votes in Florida—181 times the margin of Bush’s “win” (win in scare quotes because although manual recounts were ordered by the Florida Supreme Court, they were prevented by the US Supreme court. Thus the election stood with Gore 537 votes behind Bush, out of almost six million votes cast). If all the Nader voters had cast their ballots for Gore, no recounts would have been needed. Gore would have taken Florida in a landslide. And this happened in five other states as well. Our idealistic throng had literally handed George W. Bush the presidency. 

How dire we thought that mistake, and how many of our grim predictions for a “son of Bush” administration did indeed come true. But those consequences were mere dandelion fluff compared to the possibilities that lie ahead of us if the same mistake should elect Donald Trump in 2024.

Having heard the arguments in favor of “delivering a loss” to the Democrats this year, I remain not only unconvinced, but horrified at the prospect.

No Undying Loyalty

No one I know of is against the goals of campaign reform, two-party system revision, and downright revolution of the electoral college. No one I know is married to the Democrats or the Republicans in a way that would prevent them from jumping ship to a party with integrity—a more fair and moral party. But since we, like everyone else, must go into battle with the army we have and not the army we wish for, let’s consider the consequences of jumping that ship before the new one has been built.

Since  Jill Stein appears on the ballot in only 24 states, there is obviously no way anyone can deliver her a win. Therefore, each vote for her, the vast majority of which would go to Kamala Harris otherwise, is a theft. And unlike Robin Hood’s booty, these stolen votes go to the rich. 

This  means that in states such as Michigan, the Muslim vote could literally turn the state from Harris to Trump. And I contend that those who think this is an acceptable outcome—regardless of their usual voting habits— are underestimating the potential damage a second Trump presidency would do to our systems. 

The Bigger Picture

If we could see the other side of a Trump presidency as just another normal transfer of power, experienced voters would not be as against third party votes as they are. But Trump’s stated goals for a second presidency include eliminating the department of education, defunding public schools that teach critical race theory, appointing more right-wing supreme court justices, and dragging us closer to the point of no return, climate-wise. And even the appealing promises he makes—and there are a few—are not possible through the means he intends to utilize. Exacting high tariffs on imports will not cut inflation. Extending his 2017  tax plan would cut  the income taxes of the lowest-paid workers by $320 per year, while the Harris plan would save them $2,355 annually. Anyone who has even glanced at Project 2025 can see that the structural changes proposed within it will disfigure the face of our democracy. They will corrupt the very systems we rely on in both our day-to-day lives and our elections.

If this happens, we may not be free to organize and influence national politics the way that we are now. In other words, delivering a win for Trump is shooting our own movement in the foot. Much wiser to spend the next four years shouting loud enough for the Democrats to hear us, holding their feet to the fire, and holding them accountable for their actions. Which can be accomplished easily by a myriad of options. We could join a third party or start our own. We could run for local office and call our congresspeople every day. We could cooperate with organizations that are dedicated to electoral reform. THEN we could set a goal of delivering a loss to the Democrats who don’t heed our voices. 

What About the Genocide?

I understand that the aim is for us to make supporting Israel expensive. To realize our power and wield it in a way they can understand. But as of October 2024, we don’t have enough infrastructure, engagement, or organization to follow up that kind of big statement, no matter who is elected. If the goal is real change, we have to plan for that change rather than grasping at the brass ring that is a high profile national election as our first move.

Members of the third-party movement claim that this election is unique because voting for Harris is something one has to step over the bodies of innocent Gazans to do. Those of us who have spent decades involved in the fight for freedom in Palestine recognize this as status quo. The only thing that is different this year is the scale of the illegal occupation’s atrocities. The severity of its atrocities is the same as it has been since 1947. 

And if the two main choices were between a party that would continue supporting Israel and a party that would cut support to Israel, we wouldn’t be having this discussion. Neither party, however, has shown through its actions or its words that it is willing to do so. So the choice for third-party voters is: Do we vote blue and elect an Israel-supporting administration that can be reasoned with or vote third party and elect an Israel-supporting administration that has neither the capacity to negotiate nor the humility to be influenced? 

Voting blue this year is also following the sunnah of the precedent set by zakat. When deciding where to allocate your zakat, the sunnah is to distribute it to those in need around you rather than those in need far away. We begin sadaqah with our families. We branch out from there to our neighbors. Using this maxim, our votes should be cast with the well-being of those around us foremost in our minds. Because sacrificing the stability of our own society in order to send a message about injustice to our brethren helps neither ourselves nor them.

Even if we were to base our ballots on what’s best for our brothers and sisters in Palestine, there is no reason to assume a different outcome for them if we throw the election to Trump. Imam Tom Facchine acknowledges that a Trump administration will probably be more “ham fisted”—worse in the short term—for the Palestinians than a Harris administration, but goes on to suggest that perhaps making things worse in the short term is the best way to arrive at a better outcome in the long term. Using this as an argument in favor of voting third party, though, pits unknown actions and their consequences (each of which comes with a million domestic and foreign variables) against the destruction of the structure of our entire democracy. The possibility Imam Tom mentions, while not impossible, is so ephemeral as to not even register on the scale, let alone outweigh the sense it makes to vote blue this year and live to fight another day.

Right now, the only thing this movement is standing for is what it doesn’t want. It doesn’t want Democrats to think they have our loyalty. But just like the participants in so many other revolutions, we need to learn that that is not a basis for change. We need to agree first on what we do want. We need to learn to work together. We need to create a net of effective organizing for that “big statement” to fall back into after the election. And we need to gauge accurately how difficult all that will be if the extreme right wing holds even just the executive branch for the next four years.

[Disclaimer: this opinion article does not reflect the views of MuslimMatters, a non-profit organization that does not endorse candidates and welcomes editorials with diverse political perspectives.]

Related:

[Podcast] “Trump May Be the Lesser of Two Evils” | Ustadh Mobeen Vaid

Imams Call To “Abandon Harris” As American Election Looms

 

The post Should American Muslims Really Vote Third Party? appeared first on MuslimMatters.org.

From The Chaplain’s Desk – Reap The Rewards Of Being Mindful Of Allah

1 November, 2024 - 11:00

Being mindful of Allah subḥānahu wa ta'āla (glorified and exalted be He) is of utmost significance for us striving to live our lives as devout Muslims, and this is emphasized in a hadith reported from ʿAbdullah ibn ʿAbbās raḍyAllāhu 'anhu (may Allāh be pleased with him) who said,

“One day I was behind the Prophet ﷺ [riding on the same mount] and he said, ‘O young man, I shall teach you some words [of advice]: Be mindful of Allah and Allah will protect you. Be mindful of Allah and you will find Him in front of you. If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone]. And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah has already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah has already prescribed against you. The pens have been lifted and the pages have dried.’” Narrated by at-Tirmidhī who said it is a good and authentic ḥadīth. Another narration, other than that of al-Tirmidhī, reads: “Be mindful of Allah, and you will find Him in front of you. Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity. And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and hardship with ease.” [Hadith 19, 40 Hadith an-Nawawi]

Importance

Regarding this ḥadīth ibn al-Jawzī (r) writes, “I pondered over this ḥadīth and it amazed me to the point that I almost became lightheaded…what a pity for the one who is ignorant of this ḥadīth and has little understanding of its meaning.”1 This statement is enough to show how important, profound, and powerful this particular narration is. 

Explanation

Ibn ʿAbbās raḍyAllāhu 'anhu (may Allāh be pleased with him) starts the narration by describing the situation and context in which he heard these words from the Prophet ﷺ. He says, “One day I was riding behind the Prophet ﷺ.” Meaning that Ibn ‘Abbās raḍyAllāhu 'anhu (may Allāh be pleased with him) was riding behind the Prophet ﷺ on the same animal. The reason why he mentions this specific detail is to stress that he heard these words directly from the Prophet ﷺ, and he remembered them so well that he even remembered the circumstances in which he heard them.

The Prophet ﷺ grabbed his attention by calling out to him, “O young man!” When the Prophet ﷺ gave this advice to ibn ʿAbbās he was just about to enter the age of puberty. This is significant because it shows the methodology of the Prophet ﷺ in teaching youth. What can be derived from this is that one of the most important things to teach youth is a proper understanding of faith and īmān; planting the seed of faith in their hearts from a very young age so that they always have a strong relationship with Allah ﷻ – literally instilling within their hearts and minds the concept of who Allah ﷻ truly is.

The Prophet ﷺ continues, “I shall teach you some words. Be mindful of Allah and Allah will protect you.” Being mindful of Allah ﷻ means being conscious of the limits set by Allah subḥānahu wa ta'āla (glorified and exalted be He), being aware of His commandments and obeying them, and being mindful of His prohibitions and staying away from them. If a person is mindful, conscious, and aware of Allah ﷻ then He will provide protection both in this world and the next. He will provide protection in this world from various trials, difficulties, and problems. He will also protect them by safeguarding their religion. He will protect them in the next world from the punishment of Hell. 

Allah ﷻ Himself says in the Quran,

“Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.” [Surah An-Nahl; 16:97]

However, if a person is not careful of the limits set by Allah ﷻ, then they are not guaranteed any such protection. As a matter of fact, a lot of the trials and tribulations in this life are a result of ignoring the rules of Allah ﷻ. He tells us in Sūrah al-Shūra,

Whatever hardship befalls you is because of what your own hands have committed, while He overlooks (many of your faults).” [Surah Al-Shura; 42:90]

The Prophet ﷺ emphasizes his advice by saying, “Be mindful of Allah and you will find Him in front of you.” The Prophet ﷺ is repeating the importance of obeying Allah’s Commands and staying away from His prohibitions. If a person does so, then, not only will Allah ﷻ protect them, but He will also help them in their affairs, support them, and guide them. He will be there to help in times of difficulty, hardship, trials, tribulations, sorrow, and sadness.

“If you ask, ask Allah.” [PC: Masjid MABA (unsplash)]

The Prophet ﷺ then teaches ibn ʿAbbās raḍyAllāhu 'anhu (may Allāh be pleased with him) about the importance of relying upon Allah ﷻ alone and asking Him for all of one’s needs. He ﷺ says, “If you ask, ask Allah.” With this statement, the Prophet ﷺ is advising believers to turn towards Allah ﷻ and to ask Him alone for all of their needs. People should be completely dependent upon Allah ﷻ and not His Creation because it is Allah ﷻ and Allah ﷻ alone who is able to take care of all needs. There is a world of difference between asking others to fulfill their needs and asking Allah ﷻ. Others don’t like to be asked for favors or bounties; whereas, Allah ﷻ loves to be asked. A famous scholar once said, “Do not ask one who runs from your requests, instead ask the One who has ordered you to ask Him.” 

Essentially the Prophet ﷺ is advising ibn ʿAbbās raḍyAllāhu 'anhu (may Allāh be pleased with him) to make asking Allah ﷻ a regular habit. In another narration, the Prophet ﷺ said, “Ask Allah from His grace, for indeed Allah loves to be asked.”2 Similarly the Prophet ﷺ said, “Allah becomes angry with one who doesn’t ask Him. So you should ask your Lord for all your needs, even the strap of your sandal if it breaks.”3

The Prophet ﷺ then emphasizes the concepts of supplication and tawakkul (reliance upon Allah subḥānahu wa ta'āla (glorified and exalted be He)) by saying, “If you seek help, seek help from Allah.” In this portion of the ḥadīth, the Prophet ﷺ is advising ibn ʿAbbās raḍyAllāhu 'anhu (may Allāh be pleased with him) to rely solely on Allah ﷻ for help, support, and assistance. These two phrases spoken by the Prophet ﷺ echo the same message of Sūrah al-Fātiḥah that is recited by believers multiple times a day. At least seventeen times a day Muslims recite in prayer “You alone do we worship and from You alone we seek help.” The Prophet ﷺ is informing his Companions about the importance of duʿā, the importance of asking Allah ﷻ, and the importance of seeking help from Him in all of our affairs.

The Prophet ﷺ then tells ibn ʿAbbās raḍyAllāhu 'anhu (may Allāh be pleased with him) something extremely profound and powerful. He says, “Know that even if the Nation (or the whole community) were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. The pens have been lifted and the pages have dried.” In this last portion of the ḥadīth, the Prophet ﷺ is explaining the concept of qadr. Having a proper understanding of the concept of qaḍā and qadr, the divine decree and will of Allah ﷻ, is the source of true happiness and contentment in the life of this world. Being pleased with the divine decree of Allah ﷻ is the key to living a stress-free, worry-free, and anxiety-free life. It brings peace of mind and clarity. 

The Prophet ﷺ is explaining to a young ibn ʿAbbās raḍyAllāhu 'anhu (may Allāh be pleased with him) that every single thing that happens in this world, both the good and the bad, happens according to the divine will, decree, plan, and wisdom of Allah ﷻ. Everything that happens in this world has some deep divine wisdom behind it. The Prophet ﷺ wants ibn ʿAbbās to realize from a young age that nothing and no one has the ability to cause benefit or harm without the decree, will, and permission of Allah ﷻ. Everything comes from Allah ﷻ. Recognizing this is an essential part of īmān. The Prophet ﷺ said, “Indeed everything has a reality. No servant will recognize the reality of faith until they know that what has befallen them would not have missed them, and what has missed them would not have befallen them.”4

Imam al-Nawawī (r) then brings another version of the same ḥadīth with slightly different wording and some additional advice. The Prophet ﷺ says, “Be mindful of Allah, and you will find Him in front of you. Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity. And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and hardship with ease.” 

In this version of the ḥadīth, the Prophet ﷺ advises ibn ʿAbbās [ra] to always remember Allah ﷻ, in times of ease and in times of difficulty. Oftentimes, when people are living a life of comfort and ease they tend to forget about Allah ﷻ, but as soon as they are afflicted or tested with hardship or difficulty they turn to Allah ﷻ asking for help and assistance. A believer should be mindful of Allah ﷻ in all circumstances. In times of ease, comfort, and prosperity they should be mindful of Allah ﷻ through gratitude, thankfulness, and appreciation, and in times of difficulty and hardship they should be mindful of Allah ﷻ through patience, strength, and perseverance. A believer should be flowing between the states of shukr and ṣabr. 

The Prophet ﷺ then consoles the young ibn ʿAbbās raḍyAllāhu 'anhu (may Allāh be pleased with him) reminding him to always keep a positive outlook and to be optimistic about the future. “And know that victory comes with patience, relief with affliction, and hardship with ease.” This same message is mentioned by Allah ﷻ in Sūrah al-Sharḥ,

Truly with difficulty comes ease, and truly with difficulty comes ease.” [Surah Al-Sharh; 94-5-6]

Lessons and Benefits

1) Tarbiyyah and Education – One of the most important aspects of raising children, educating them, and nurturing them is to instill the greatness of Allah ﷻ within their hearts from a very young age. To teach them about Allah ﷻ so that they can recognize and internalize His existence, oneness, might, power, glory, magnificence, and omnipotence from a very young age. Instilling the love of Allah ﷻ within a child’s heart is one of the most important things a parent and teacher can do. Planting the seed of faith in their hearts from a very young age so that they always have a strong relationship with Allah ﷻ. Literally, instilling within their hearts and minds the concept of who Allah ﷻ truly is.

Instilling love of Allah from a young age [PC: Aldin Nasrun (unsplash)]

2) Be Mindful of Allah subḥānahu wa ta'āla (glorified and exalted be He) – In this ḥadīth the Prophet ﷺ mentions two very powerful benefits of being mindful of Allah subḥānahu wa ta'āla (glorified and exalted be He); 1) protection and 2) assistance. If a person is mindful of Allah ﷻ in their daily lives, in their speech, behavior, attitude, and conduct, then Allah ﷻ will protect them from all types of harm and will grant them His divine support and assistance.

3) Duʿā – As discussed above, duʿā is one of the most powerful tools a person has. It is a direct line of communication between a person and their Lord. The Prophet ﷺ described it as the weapon of a believer and the essence of worship. 

4) Tawakkul – The reality of tawakkul is recognizing with absolute firm conviction and certainty that nothing and no one in this world can cause harm or benefit, give or take, without the decree, will, and permission of Allah ﷻ. It includes relegating the consequences of one’s affairs to Allah ﷻ, relying upon His help, and trusting and accepting His decisions. 

5) Qaḍā and Qadr – This concept has been discussed before in detail. Being content and pleased with the decree of Allah ﷻ is one of the most difficult things to do, but once internalized it leads to a life of true happiness and contentment.

6) Optimism – People of īmān are people of optimism; they always keep a positive outlook and recognize that everything that happens in this universe happens according to the Divine will, decree, and wisdom of Allah ﷻ.

 

Related:

From The Chaplain’s Desk: The Power Of Dua

He Is One: Truly Knowing Allah

 

1    Ibn al-Jawzī, Ṣayd al-Khāṭir, 9 2    Tirmidhī, k, al-daʿwāt ʿan Rasūlillah ﷺ, b. fī intiḍār al-faraj wa ghayr dhālika, 35713    Tirmidhī, k, al-daʿwāt ʿan Rasūlillah ﷺ, b., 36044    Aḥmad, Musnad Aḥmad ibn Ḥanbal, 27490

The post From The Chaplain’s Desk – Reap The Rewards Of Being Mindful Of Allah appeared first on MuslimMatters.org.

[Podcast] Muslims and Disability: A Way Forward | Sa’diyyah Nesar

29 October, 2024 - 18:27

Are Muslims fulfilling our obligations to fellow believers who live with disability? Are our masaajid, Islamic centers, and communities welcome and accessible? How can we do better to serve Muslims living with disability? Zainab bint Younus speaks to Sa’diyyah Nesar about her experiences as a Muslim living with disability, and what the Muslim Ummah needs to know to serve Muslims with disability better.

This episode is necessary for all community workers to listen to, and for community members to be aware of, in order to be a part of the solution. Making our masaajid accessible and welcoming is important for every community that seeks to live in accordance with the Sunnah of the Prophet Muhammad (sallAllahu ‘alayhi wa sallam).

Sa’diyya Nesar is a TEDx speaker, poet, and author. Born with muscular myopathy, her work delves on her life with physical disabilities, and deriving strength from adversities. She previously received her Bachelors in English Language & Literature from Hong Kong University and pursued her Islamic studies at Cambridge Islamic College. She is actively engaged in Hong Kong’s Muslim community spaces.

Related:

Accommodations For People With Disabilities At Mosques

The Missing Muslims: Living With Disability

The post [Podcast] Muslims and Disability: A Way Forward | Sa’diyyah Nesar appeared first on MuslimMatters.org.

Why Mehdi Hasan’s “Lesser Of Two Evils” Election Advice Is Wrong

18 October, 2024 - 03:10

In a recent monologue, Mehdi Hasan criticized political analyst Sami Hamdi and a coalition of imams who signed a petition to abandon Kamala Harris due to the ongoing crisis in Gaza. Hasan argued that Trump’s return to power wouldn’t improve—and might worsen—the situation in Gaza while installing a leader with a clear history of anti-Muslim bias during his presidency.

Hasan further contended that causing the Democrats to lose wouldn’t shift U.S. support for Israel, either now or in the future. He claimed that the Muslim community was too small and disorganized to effect such major changes, citing examples such as the Muslim vote for Bush, which did little to affect the Iraq War, and the limited impact of Bernie Sanders’s movement on the overall Democratic Party.

1. Morality

In a viral CBS interview, Ta-Nehisi Coates stated there’s no excuse one could make against the Palestinians that would cause him to support apartheid. At some level, there must be red lines we simply cannot cross.

There’s no disagreement among us about the immorality of the Biden-Harris administration’s actions: subsidizing the devastation in Gaza, replenishing Israel’s military arsenal, and turning a blind eye in daily briefings to the war crimes their soldiers brazenly broadcast.

State Department officials have been abandoning Biden and Harris throughout this past year of conflict and are actively working outside to pressure the administration:

The former officials who resigned publicly – Josh Paul, Harrison Mann, Tariq Habash, Annelle Sheline, Hala Rharrit, Lily Greenberg Call, Alex Smith, and Stacy Gilbert – said that they felt their perspectives, expertise and concerns were not being heeded, and that the administration was willingly ignoring the humanitarian toll caused by Israel’s military campaign. They spoke of the damage they felt US policy on the war is having on the country’s credibility and a sense that the administration did not fully grasp that impact.

Out of sheer principle, it should be obvious we cannot support people who abet such devastation and must call them out for what they are. The argument that Trump will be worse is moot—we must first deal with what is and state unequivocally what they are.

A question for Mehdi Hasan: We agree that the policy is bad, but are you willing to state on Zeteo and other platforms you frequent that Biden and Harris are fundamentally immoral and depraved? Or is remaining silent part of this lesser-evil pragmatism?

Mehdi also criticized the Imams for “weaponizing faith” to push against voting for Kamala Harris – where was Mehdi when Muslim Dem operatives were telling the community it was a religious obligation to vote in the 2012 elections for Obama – I was certainly there ridiculing it well over a decade ago.

You would be right to call out some type of hypocrisy on my part – why call it out back then and not now? Three key reasons:

  1. This isn’t a group of low-level brown-nosing Dem operatives who live and die on photo-ops with politicians as in 2012 – these are real, grassroots community scholars, imams, and community workers.
  2. The issue being called out isn’t simply a matter of religious interpretation by one group of people – people of all faiths, philosophies, and ideological persuasions the world over, human rights groups, and the ICJ all know how immoral and depraved this is – it would be odd if our faith didn’t have guidance to offer us on this for something so clear and obvious.
  3. As a matter of authority, the people we trust to render religious verdicts and advice go to those best trained to understand and interpret it, and it certainly wasn’t self-interested political operatives in 2012.

I ask you again Mehdi, can you recognize not only the evil of the policies, but the people themselves? Can you draw a red line and call on others to abandon joining this spineless zionist serving administration?

2. Accountability

Continuing to vote for the Democratic Party because the Republicans are always worse by a degree means that, regardless of what they do, they will never face consequences when they step out of line. Not only will our vote be taken for granted, but Democratic leadership will feel entitled to our votes to the point of patronizing and talking down to voters, as Barack Obama recently did with young Black men.

Democrats need to learn that our votes must be earned, regardless of who’s on the other side. They also need to understand that the electorate has limits to what it will tolerate, and anyone who supported the devastation in Gaza doesn’t deserve our support. This party must face severe consequences for discarding decency and humanity for a cynical roll of the lobbying dice with AIPAC.

The Democrats don’t care about Gaza, but they do care about holding onto power and influence for themselves and their supporting lobbies. Punishing them means they’ll also have to live with Trump and all that comes with it. When the dust settles, if that’s the price they must pay, then pay it they must in order to feel the consequences of their actions.

3. 3rd Party Voting

Vote wisely [PC: Element5Digital (unsplash)]

Should the Green Party gain 5% of the vote, they’ll be a constant thorn in the Democratic Party’s side. They’ll be granted automatic ballot access in many states and given federal funding for future elections. If Democrats are afraid of spoilers now, just wait and see what happens when a third party is entrenched with more legitimacy and given the chance to speak during debates and receive further publicity.

There is no doubt the Stein/Ware vote cannot win in this election, but Mehdi again chooses to miss the real point: that is, when voters opt for a 3rd party in significant numbers, it means one or both parties will need to pay attention to exit polls and understand who left their party and why. They will also be most interested in voters that wouldn’t come out for either, but came out for Green.

Democrat operatives make disparaging remarks against the Green Party, calling them spoilers. They also turn them into scapegoats along with “Russian disinformation”, and not actual bad policy positions such as unconditionally arming this ongoing genocide in Gaza.

4. Punishing Zionism

As Sami Hamdi pointed out in his interview on the Thinking Muslim podcast with Muhammad Jalal, Zionists are punishing Democratic candidates like Jamaal Bowman who try to both-sides this crisis, let alone act pro-Palestinian. They spent millions to take out Bowman and are spending millions more trying to recapture the narrative of being America’s unconditional ally. They’re terrified of the volume of media materials, student campus protest movements, and algorithm overwhelm from the sheer number of Muslims and non-Muslims who see this crisis for what it is.

The way we challenge Zionism and break its grip of invincibility is by letting the Democrats know that AIPAC and the pro-Israel lobbies and affiliated military-industrial complex aren’t the only ones who can hold them accountable, and our vote is not to be taken for granted.

This gets to another point Mehdi raised: aren’t we just small and without enough power and influence? Shouldn’t we just get some incremental wins, be happy, and perhaps hope they’ll give us some minor positions in government, considering it a win that we’ve gained some foothold of influence?

If this were the pre-9/11 era when both Mehdi and I were college students, that would make sense, but his comparisons are off-base. Here’s why: This movement isn’t just Muslims in an MSA campus or Arabs in Michigan. It includes Jews, Christians, Indians, African Americans, Latinos, Indigenous people, and more. The encampments, worldwide protests, rulings from the ICJ, humanitarian reports, and more that Mehdi cites in his excellent debates with Piers Morgan or Zionists remind us that the outrage against this crisis is felt strongly by many and has broken through to the mainstream.

If there was ever a chance, even tiny, for Muslims to push back and win, that time is right now.

Final Thoughts

The entire point of the lesser of two evils incrementalism is that we expect Democrats wouldn’t do what Biden Harris is doing. With Trump being “Hitler”, we expect that the one who subsidizes a genocide unconditionally is the Republicans – the very reason we choose to be Democrats is to avert what’s happening right now.

I look forward to the day Mehdi denounces this White House as we do Netanyahu – genocidal monsters for which a red line has been crossed, and not to simply reduce the discussion down to “bad on this policy, better on these policies, on balance the lesser of two evils”.

[Disclaimer: this opinion article does not reflect the views of MuslimMatters, a non-profit organization that does not endorse candidates and welcomes editorials with diverse political perspectives.]

Related:

For Harris, Genocide Must Come With A Political Cost

Imams Call To “Abandon Harris” As American Election Looms

The post Why Mehdi Hasan’s “Lesser Of Two Evils” Election Advice Is Wrong appeared first on MuslimMatters.org.

[Podcast] Hospitals and Healing: Islamic Chaplaincy | Ch. Sondos Kholaki

14 October, 2024 - 12:00

What is chaplaincy, anyway? And what do Muslim chaplains do? How do they fit into the grand scheme of the da’wah world? Zainab bint Younus speaks to Chaplain Sondos Kholaki about Islamic chaplaincy, the role of Muslim chaplains, and Ch. Sondos’s experiences in the field of hospital chaplaincy. This episode is a dive into more than just the medical healing you find at hospitals, but the spiritual healing journeys that also take place there.

Chaplain Sondos Kholaki serves as a hospital staff chaplain and a community chaplain in Southern California. She is a board-certified chaplain with the Association of Professional Chaplains (APC). Sondos earned a Master of Divinity degree in Islamic Chaplaincy from Bayan Islamic Graduate School/Claremont School of Theology. She is the author of Musings of a Muslim Chaplain (2020) and the co-editor of Mantle of Mercy: Islamic Chaplaincy in North America (2021).

Related:

The Bigger Picture: Understanding Loss, Sacrifice, and Purpose in Dhul Hijjah

Book Review – Mantle of Mercy: Islamic Chaplaincy in North America

Muslim Chaplains In An Evolving Profession

The post [Podcast] Hospitals and Healing: Islamic Chaplaincy | Ch. Sondos Kholaki appeared first on MuslimMatters.org.

The Dissemination Of Islamic Knowledge In The Malay Archipelago

13 October, 2024 - 15:00

“O abode of the Kurds, blessed is your dwelling place, where the moons of knowledge shine
I was pleased with what you have become, a garden with flowers of investigation, in which classes are flourishing
For us, there are scholars in you; when I mention them, my heart is scorched, and my emotions overflow.
Masters who illuminated our knowledge with their insights, as they clarified what the ages had dispersed
Their schools have become beacons of knowledge, with a gaze fixed on the highest of places
They sacrificed their souls to preserve that by which the Shariah of the chosen Prophet speaks
Connoisseurs who have traversed the depths of study, with their understanding surpassing the overflowing seas
They preserved the knowledge of Shafi‘i, like suns that shine brightly in the eye and the heart.”

-Uthman b. Sind al-Wa’ili (d. 1826)

(Kurds being historically located in the landlocked Upper Mesopotamia and the Zagros mountains, and the seafaring Melayu people occupying the Malay Archipelago)

One may ask, what connects Kurdistan and the Nusantara? Kurds were once a frontier Muslim people too, living on the periphery of the Muslim heartlands. After all, the first mosque in Anatolia was built by the Kurdish Shaddadid Emirate after the battle of Malazgird in 1071. Similarly, in the Kurdish lands, there was very little armed resistance to the Rashidun armies as well, as attested to by early historian al-Baladhuri “the lands of Jazirah were one of the smoothest conquests.” Jacobite Christians (a plurality among Kurds) even helped the Caliphate fight against the Byzantines

However, my aim with this article is to present the history of the spread of Islam in the Malay Archipelago through the lens of the Kurdish teachers. Kurdish scholars (Mullas) dominated the teaching positions in Mecca and Medina during the seventeenth and eighteenth centuries of the common era which were destinations of pilgrimage, and eventually the de-facto Muftis of the entire Hijaz region. Islam’s arrival in the Malay Archipelago, which includes parts of modern-day Indonesia, Malaysia, Brunei, and the Philippines, is a fascinating historical process marked by trade, cultural exchange, and gradual conversion over several centuries. Islam began to spread to the Malay Archipelago through trade routes established by Arab and Indian merchants.

From Trading Routes to Sultanates

By the 7th century, traders from the Arabian Peninsula and the Indian subcontinent were active in Southeast Asia, bringing with them Islamic ideas and practices. In addition, Muslim traders from Gujarat and the Coromandel Coast established trading posts and settlements in the region. The influence of Indian Muslim scholars and the Sufi faqirs further facilitated the spread of Islam. The spread of Islam was–like elsewhere- gradual, with local rulers and influential figures converting to Islam acting as catalysts. One milestone was the Sultanate of Malacca, founded in the early 15th century, played a crucial role in the spread of Islam. The sultan, Parameswara, converted to Islam and became known as Sultan Iskandar Shah. Islamic sultanates and kingdoms began to form, and they became centers of Islamic learning and culture. Sultanates like those in Aceh, Johor, and Sulu promoted Islam through their influence and control over trade routes. The arrival of European colonial powers, such as the Portuguese, Dutch, and British, also influenced the spread of Islam. While colonial powers often sought to control and convert regions to Christianity, they also had to contend with established Muslim societies. In that decisive era, our story comes in.

Kurdish Scholars and Indonesian Scholarship

After the initial introduction of Islam, Indonesians played a significant role in its further spread by traveling to Mecca and other holy cities to seek spiritual knowledge and deepen their understanding of the faith. Despite the long distance and challenging journey, many Indonesians undertook the Hajj and often spent several years in the Hijaz for study. In the seventeenth century, a period for which we have considerable information, Indonesian Islam was heavily influenced by Indian traditions. The most prominent mystical order at the time was the Indian Shattariyyah, and a key mystical text was a short work by the Indian author Burhanpuri. Other religious texts studied in the region were also popular in India.

Malay Archipelago

G.S. Smithard; J.S. Skelton (1909) – The Coming of Sheik Joseph

However, according to the scholar Martin Van Bruinessen, this Indian influence did not come directly from the subcontinent but through Medina and Mecca. Teachers in Medina introduced the Shattariyya to the first Indonesians, with Ibrahim al-Kurani (d. 1690), an elite Kurdish scholar, being particularly influential. Kurdish scholars were often sought after by Southeast Asian students in Arabia, partly due to the shared Shafi`i legal tradition, but also due to a deeper spiritual affinity. This connection was most evident in the areas of mysticism and devout practice, where Indonesian and Kurdish Islam found their closest similarities.

Two great Indonesian scholars were apprentices of al-Kurani (Gorani), the famous ‘Abd al-Rauf al-Fansuri al-Sinkili (d. 1695) and Yusuf al-Maqassari (d. 1699), taking the ijazat of the tariqahs Shattariyyah and Khalwatiyyah from him. ‘Abd al-Rauf was one of the first major saints of Islam on the archipelago and had great influence in the spread of Islam in Aceh. Sheikh Yusuf of Java was destined to become a preacher of Islam in the Cape of Good Hope after his exile due to his participation in the war against the Dutch. Al-Kurani probably had more students from the archipelago considering the dozens of epistles and fatwas he wrote in response to the emerging issues of the people of Jawa (then referring to the whole archipelago).

Afterwards, the Mufti of Medina was to be another Kurd, Muhammad b. ‘Abd ar-Rasul al-Barzanji (d. 1694), the ancestor of all the Barzanjis of Arabia and India. His great-grandson Ja‘far b. Hasan (d. 1764) authored ‘Iqd al-Jawahir, a prose remembrance of the life and times of the Prophet (peace be upon Him) that would be known in the East and the West of the Islamic world as “the Barzanji” Mawlid, a household name on the archipelago. His biography of Sheikh ‘Abd al-Qadir al-Gilani, similarly, became popular in Indonesia. The Barzanji family retained Muftiship of Medina for 64 years, but the Barzanji teachers continued to have Indonesian students well into the 20th century.

Our next Kurdish teacher is the namesake of many Indonesians who –to this day- have “Kurdi” as their first name. Yes, a portion of the pious Indonesian population have and continue to name their children after scholars and authors of popular books in the Islamic sciences. Muhammad b. Sulayman al-Kurdi (d. 1780) is the main Mufti of the Haramayn and a high authority in the Shafi‘i school of jurisprudence. He is the author of Hawashi al-Madaniyyah, a supercommentary on Ibn Hajar’s sharh Muqaddimah al-Hadhramiyyah, which is held in high regard by the Indonesian scholars, but he was also the teacher of a number of disciples from the archipelago, namely the Borneo-native Muhammad Arshad al-Banjari, the author of the most important Malay fiqh work, Sabil al-Muhtadin, who was greatly impacted by the Sheikh’s charisma. Khalidi records that oral tradition has it that ‘Abd al-Samad al-Falimbani as well as two less well-known scholars, ‘Abd al-Wahhab Bugis and ‘Abd ar-Rahman Masri from Jakarta join Muhammad Arshad in attending al-Kurdi’s lectures in Medina, and return to Indonesia together in the 1770s when the al-Kurdi sends them there to instruct their compatriots.

Coming back to the more spiritual teachers, we get the world-renowned Mawlana Khalid al-Kurdi (d. 1827), while he himself was not known to have disciples from the archipelago. Although he got the Naqshabandi Taqriqah from Abdullah Dehlawi and popularized it back home, his student Abdullah al-Arzinjani had multiple Indonesian disciples, chief of whom was Isma‘il Minankabawi who spread his teaching among his people. Arzinjani founded a Zawiyyah on Mount Abu Qubays in Mecca which became a hub of students from the archipelago and at one point had dedicated Malay-speaking instructors. Another Khalidi-Naqshabandi master was Muhammad Amin al-Kurdi (d. 1914) of Erbil, a murid of the Sheikhs of Biyarah, he wrote what’s according to Van Bruinessen the most widely read Naqshabandi manual called Tanwir al-Qulub.

The Islamic Richness of the Current Malay Archipelago

One reason for the prominence of Kurdish teachers among Indonesian Muslims could be the shared adherence to the Shafi‘i madhhab, which Indonesians have followed since at least the 16th century, similar to the Kurds. This contrasts with most other Arabs, Turks, and Indians, who follow different schools of thought. To this day, Indonesians studying in the Middle East often find it easier to connect with Kurds because of this commonality in religious practice. Another aspect is the historical proficiency of Kurdish scholars in both Fiqh and Sufism which were strongly sought by those students. Geopolitical factors have positioned the Kurds as intermediaries among three major Islamic cultural traditions: Persian, Arabic, and Ottoman Turkish. Located at the crossroads of these regions, Kurdistan partly separates and connects these cultural centers. For centuries, Kurdish intellectuals have been proficient in their own languages as well as Persian (the literary language of India till the 19th c.), Arabic, and Turkish. This multilingual capability has enabled them to serve as bridges between these diverse cultures. Many Kurdish scholars studied in one part of the Muslim world and later taught in another. This openness to adventure was what pushed Ahmad b. Ismail al-Kurani (d.1488) to travel to the east and west ,and finally find himself in Ottoman lands. It was his mastery that earned him the Sultan’s confidence, to the extent that he gave him carte blanche to rectify his wayward son Mehmed –future conqueror of Constantinople- and prepare him for the Sultanate; and rectify he did, reportedly even beating up the future Sultan for persisting in his folly.

This connection shows how the Islamic world is deeply interconnected and how –in this case- Kurdish scholars helped bridge gaps between different cultures and regions. Their contributions highlight the rich history of Islamic scholarship and cultural exchange, and also discredits the thesis that Islam was spread by the sword, and similar tropes. Those scholars connected Islam (practice), Iman (faith), and Ihsan (spiritual cultivation), thereby forming a harmony between the mind, the soul, and the body in their teaching.

 

Related:

– Perpetual Outsiders: Accounts Of The History Of Islam In The Indian Subcontinent

Islam In Nigeria [Part I]: A History

The post The Dissemination Of Islamic Knowledge In The Malay Archipelago appeared first on MuslimMatters.org.

Husn Al-Dhann: The Path To Islamic Optimism

12 October, 2024 - 08:35

The body you wake up in is not the same as the one you fell asleep in the day before. During the night, a few strands of hair have fallen out. Nails have grown by an imperceptible amount. Countless skin, bone, and muscle cells have died, and countless more have multiplied to take their place.

The changes we experience each day run deeper than just the physical realm. By the grace of Allah subḥānahu wa ta'āla (glorified and exalted be He), our souls leave our body in the night and are returned to us when we wake up. But the soul which returns is also not quite the same. It has grown and reacted to the events of the previous day. Its maturity level and the way it processes new information has also changed.

This growth, this temporary nature, is an inherent aspect of the dunya. Our souls and bodies change daily, as do our environments, our relationships, our financial status, and every other element of our lives. Allah subḥānahu wa ta'āla (glorified and exalted be He) mentions this countless times throughout the Qur’an:

“And the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah, so will you not reason?” [Surah Al-An’am: 6;32]

And yet, we become so deeply attached to that which we know is temporary. The nature of man is such that he naturally wants to plan. He wants to optimize, control, and build the future according to his own specifications. He doesn’t do well with uncertainty; when the smallest piece of his intricate plan goes awry, he falls into panic. How quickly does he forget the statement of Allah subḥānahu wa ta'āla (glorified and exalted be He)? Our Lord is the best of planners.

One of the most difficult things to do as a Muslim is to take a step back. When we desire control and do not have it, we know that the One who is always in control has our best interests in mind. Bad things may happen in the present. But we know that Allah subḥānahu wa ta'āla (glorified and exalted be He) is Ar-Razzaq, the Provider, and He will provide us with our needed sustenance. We know He is Al-Hakim, the Just, and He will let no slight against us go unanswered. He is Al-Basir, the All-Seeing, and He watches every moment of our struggle.

What is Husn Al-Dhann? Husn Al-Dhann

Seeing the best in each other [PC: Masjid MABA (unsplash)]

Husn Al-Dhann, literally translated, means “thinking good thoughts”. It is a practice we are encouraged to maintain with our Muslim brothers and sisters: to always see the best in them. When we see another Muslim doing something good, something righteous, we think highly of them for it. And when we see them seemingly doing something wrong, we make excuses for them. We do our best not to have negative opinions of our brothers and sisters, even when our eyes tell us something is amiss.

Maintaining Husn Al-Dhann is an excellent way to improve our interactions with others. From a spiritual perspective, it helps prevent awkward scenarios involving false accusations of sin or losses of trust. Slander is a major sin in Islam, but by being a person of Husn Al-Dhann, we protect ourselves from imagining topics to slander others about. Beyond that, maintaining Husn Al-Dhann simply makes us kinder people. If we’re always making excuses for others, if we’re truly looking at the best in them, our interactions with our brothers and sisters will shine. By focusing on what others do right rather than what they do wrong, we will uplift those around us and be a source of strength for our companions to overcome their own weaknesses.

Applying Husn Al-Dhann to Allah subḥānahu wa ta'āla (glorified and exalted be He)

Husn Al-Dhann is something we are encouraged to display in every aspect of our lives, with all of our Muslim brothers and sisters. It is strange, then, that we often fail to extend to the Creator the same courtesy that we give to the created. We make excuses for the failings of our brothers and sisters, but when life events don’t go our way, or a du’a is not answered how we expect, we turn on Allah subḥānahu wa ta'āla (glorified and exalted be He) and fall into pessimism. We believe that Allah subḥānahu wa ta'āla (glorified and exalted be He) doesn’t love us, or that he is not listening to our prayers. Though we may know in our minds that Allah subḥānahu wa ta'āla (glorified and exalted be He). It means remaining in a state of gratitude and humility when things go our way, and seeking out kernels of goodness when they don’t. It means being consistent in our dua’s, even when we do not see them being answered.

“And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” [Surah Al-Baqarah: 2;186]

Allah subḥānahu wa ta'āla (glorified and exalted be He) has promised the believers that He listens and responds to them. He has also given us many opportunities for du’a that are not rejected, including while traveling, while fasting, and during the rain. What He has not promised us, however, is an answer exactly to our own specifications.

“Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.” [Surah Al-Baqarah: 2;216]

Husn Al-Dhann

Weighed down by trials [PC: Masjid MABA (unsplash)]

Part of Husn Al-Dhann is accepting that Allah subḥānahu wa ta'āla (glorified and exalted be He) sees the full picture and we do not. Perhaps the job we so desperately pray for will lead to a haram source of income. Maybe the person we desire so deeply to marry will instead cause us sadness and strife. Often, when we hyper-focus on a single solution to our problems, we lose track of the bigger picture. Allah subḥānahu wa ta'āla (glorified and exalted be He) may offer us something that is better for us, but because we have tied our happiness to this one specific element of the dunya that we want, we cannot even take advantage of this alternative blessing.

A reliable method of avoiding this is to not to be too specific in our du’as. Rather than asking for a specific job, ask Allah subḥānahu wa ta'āla (glorified and exalted be He) for provision. Rather than asking for a specific person, ask Allah subḥānahu wa ta'āla (glorified and exalted be He) for a righteous family. Doing so still addresses our problems without locking us into a single solution. A perfect example of this is Musa 'alayhi'l-salām (peace be upon him). In Surah Al-Qasas, we see Musa 'alayhi'l-salām (peace be upon him) lose everything he had grown up with: his home, his wealth, his adoptive family, his entire people. However, at his lowest moment, he does not ask for any specific thing. He does not beg Allah subḥānahu wa ta'āla (glorified and exalted be He) for food, shelter, or protection. Rather, he says:

“So he watered [their flocks] for them; then he went back to the shade and said, ‘My Lord, indeed I am, for whatever good You would send down to me, in need.’” [Surah Al-Qasas: 28;24]

This is an encapsulation of Husn Al-Dhann in Allah subḥānahu wa ta'āla (glorified and exalted be He). Despite the tests he has been put through, Musa 'alayhi'l-salām (peace be upon him) believes that his Lord wants what is best for him. When he asks, he simply asks for provision, and leaves the rest in the hands of Allah subḥānahu wa ta'āla (glorified and exalted be He). And look what provision he receives! Shortly afterward, he gets married, gains employment under Sho’ayb 'alayhi'l-salām (peace be upon him), and settles down in a new place. Allah subḥānahu wa ta'āla (glorified and exalted be He) knew what he needed and gave it to him without him even asking!

The concept of Husn Al-Dhann in Allah subḥānahu wa ta'āla (glorified and exalted be He) may be best summarized by an adage often taught to elementary school children: you get what you get, and you don’t get upset. We have no right to become angry with Allah subḥānahu wa ta'āla (glorified and exalted be He) when our plans fail; in life, we get what we get, and we say alhamdulillah. Alhamdulillah for that which is good, as it is a blessing from Allah subḥānahu wa ta'āla (glorified and exalted be He), and alhamdulillah for that which is bad, as it means we are being honored with a test. It is said that when Allah subḥānahu wa ta'āla (glorified and exalted be He) wants to raise the status of a believer, He does two things: He puts a test in their life, and He places patience in their heart. We see this play out time and time again in the stories of the Prophets. By taking everything in life as an opportunity from Allah subḥānahu wa ta'āla (glorified and exalted be He), we lock ourselves into an optimistic mindset that constantly brings us closer to our Lord.

Husn Al-Dhann Among the Sahabah

When reading stories of the Sahabah, it is immediately evident that each one of our righteous predecessors experienced the early days of Islam wildly differently. While each of the Sahabah underwent their own deep tests, these tribulations often manifested in different realms of life. Some Sahabah underwent brutal physical torture. The experiences of Khabbab raḍyAllāhu 'anhu (may Allāh be pleased with him), for example, sound like a description of Jahannam in worldly life. When Khabbab’s raḍyAllāhu 'anhu (may Allāh be pleased with him) master found out that he had converted to Islam, she covered his back in burning coals, burning and scarring him. This mutilation was so severe that the flesh on Khabbab’s raḍyAllāhu 'anhu (may Allāh be pleased with him) back fully melted off, and he was permanently disfigured for the rest of his life.

Many other Sahabah did not have to endure such immense physical torture, instead facing tests of finance, family, or community. Some, certainly, were tested more harshly than others. But among the Sahabah, there was no sense of jealousy, no sense that the perceived “ease” of a certain person’s test was somehow unfair. The men and women of early Islam instead fostered an environment of mutual support, where the intricacies and issues of life were dealt with as-is. This, again, represents a form Husn Al-Dhann: having faith that one’s tests are tailor-made for them.

Conclusion

Ultimately, being a person of Husn Al-Dhann means that one practices a type of Islamic optimism. Such a person is consistently uplifting of their brothers and sisters, focusing on their best and brightest qualities. This person is also unwaveringly trusting in Allah subḥānahu wa ta'āla (glorified and exalted be He), no matter what tribulations arise in their life.

The Qur’an and Sunnah provide an “emotional first aid kit” that we can utilize as we aspire to be this person. The stories contained therein offer a wealth of advice to guide us through difficult situations. Learning more about those who overcame similar tests in the past is key to assisting us through our tests of the present. Additionally, expanding our knowledge of Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Mercy, Love, and Provision can provide hope in trying times. Connecting with religious texts and the stories of our predecessors strengthens the faith that is at the core of Husn Al-Dhann. As the oft-quoted verse promises us, hardship is, without fail, accompanied in some way by ease.

As we deal with the inevitable challenges of the dunya, we can take solace in the fact that our Lord wants only that which is best for us.

 

Related:

When Problems Have No Solutions: Making Peace With Endless Trials

The Story of Yunus: Lessons of Trials, Dawah, and Patience For Our Lives Today

The post Husn Al-Dhann: The Path To Islamic Optimism appeared first on MuslimMatters.org.

Imams Call To “Abandon Harris” As American Election Looms

10 October, 2024 - 09:06

Bism Allah Al-Rahman Al-Rahim

Seventy Muslim Leaders Join Abandon Harris Movement

A budding movement among American Muslims to punish the Democratic regime of Joseph Biden and Kamala Harris for its support of the Gaza genocide has picked up steam. A month before the election, dozens of Muslim community leaders, imams, and preachers have signed a letter calling on their community to vote for a third-party candidate.

Both American mainstream parties have openly committed to practically unconditional support for Israel, even as it expands a massive conflict throughout the region. In light of this, over seventy noted Muslim leaders have joined the “Abandon Harris” Movement that calls to “save America from committing genocide”.

Biden / Harris’s Failed Promises

genocide in gazaIn spite of Biden’s pre-election pledges to restore international institutions, norms, and diplomacy, the administration has flouted the same institutions when it comes to backing the Israeli assault on Gaza. This internationally condemned assault began a year ago this month and has systematically butchered tens of thousands of Palestinians, while simultaneously trying to provoke a regional conflagration with strikes in Iran, Syria, and Yemen. Not to mention a budding invasion of Lebanon.

Biden’s doddering debate performance against his predecessor Donald Trump (2017-21) put paid to his original plan to run for reelection this summer, but his deputy Harris has taken over with a will and doubled down on an often shamelessly one-sided support for Israel. This blind support ranges from publicly haranguing pro-Palestinian protesters to continuing the financial, political, military, and diplomatic blank cheque that Biden gave to Israel’s far-right regime in the genocide.

Even as their top envoy Antony Blinken has scuttled around the region in a show of concern, he has not only supported but actively covered up his own officials’ assessments of Israeli crimes.

Trump Is Even Worse

There can be little expectation that Trump will prove any better; he has mocked his opponents for what he portrays as insufficient commitment to Israel. Indeed his regime was the architect of the disastrous normalization efforts between Israel and various Arab autocracies that paved the way to the genocide. This was indeed one of the rare points of agreement between Biden and Trump in the otherwise cantankerous 2020 campaign.

The Muslim Imams’ letter alludes to Trump’s unabashed Zionism while denouncing his “vile, racist agenda, which includes advancing the apartheid and genocidal interests of a foreign state while falsely claiming to put America first.”

Staring Down Two Monstrous Evils

Trump’s willingness to opportunistically turn on various American minorities, including Muslims, is notorious, but the Abandon Harris campaign, led by Hassan Abdel-Salam, notes that the active genocide of Palestinians has occurred with the indispensable support and under the cover of the same Democratic government that has long portrayed itself as a friend to these communities.

That the Democrats have at least officially toned down the more rancid aspects of Republican majoritarianism has been a key ingredient in attracting support from minority communities and argument in their favour. The signed letter firmly states by contrast:

“We are not choosing between a lesser and greater evil; we are staring down two monstrous evils: one that is currently committing genocide and one which is committed to also continue it.

Both are poised to finish the job.”

Make A Statement By Voting Third Party Chaplain Eugene Abdul Muhaymin Priester

Chaplain Eugene Abdul Muhaymin Priester

Signatories include such well-known teachers as Aisha Adawiya, Tom Facchine, Abdul-Muhaymin Priester, Omar Suleiman, Dawud Walid, Suhaib Webb, and Haifaa Younis. MuslimMatters recently interviewed Imam Priester in a five-part series on Palestine, while others such as Facchine and Suleiman have been vocal over many platforms in their support for Palestine and opposition the genocide.

Though some Muslims have opted not to vote given the duopoly between the Republicans and Democrats, the letter urges them to make clear the genocide’s role in delegitimizing the American duopoly by voting for third parties. “This year, make a statement by voting third party for the presidential ticket. Equally important, vote all the way down the ballot for candidates and policies that stand for truth and justice, ensuring your voice is heard at every level.”

The letter also notes the overt, often officially supported, hostility that Israel and the wider Zionist movement has displayed, particularly over the past year:

“For the past year, we have watched in horror as our brothers and sisters in Palestine are slaughtered in cold blood. We have also witnessed Israeli soldiers destroy mosques, desecrate copies of the Qur’an, and openly insult the Prophet Muhammad (peace and blessings be upon him)—all with the full backing, funding, and blessings of the current administration.”

Oppression Operates Beyond Party Lines Imam Khalifah Mercellus Williams

Imam Khalifah Mercellus Williams

It rejects the supporting American regime’s “audacity to demand the Muslim-American community to vote for them to stop a Trump presidency”. The letter notes that along with foreign policy, domestic problems – epitomized by the wanton execution last month of dubiously convicted inmate Khalifa Williams – are not limited to one party: “we understand that the oppressive hand of the state operates beyond party lines.”

“The Democratic Party’s ongoing refusal to show any intention of reform, even as we witness the greatest catastrophe in modern history, along with the Republican promise to only worsen this evil, leaves us no choice but to take this step,” the letter concludes. “We ask Allah to guide us to righteousness, to always stand with the oppressed, and to grant the downtrodden victory over their oppressors wherever they may be. “

The letter is prefaced with the Quranic verse 135 of Surah Nisa, translated:

“O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Whether they are rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate from justice. If you distort the testimony or refuse to give it, then [know that] Allah is certainly All-Aware of what you do.”

[Disclaimer: this opinion article does not reflect the views of MuslimMatters, a non-profit organization that does not endorse candidates and welcomes editorials with diverse political perspectives.]

Related:

For Harris, Genocide Must Come With A Political Cost

Providing Medical Care During An Ongoing Genocide: A Doctor’s Account From Missions In Gaza

The post Imams Call To “Abandon Harris” As American Election Looms appeared first on MuslimMatters.org.

For Harris, Genocide Must Come With A Political Cost

9 October, 2024 - 21:05

The Biden-Harris administration has aided and abetted genocide. The argument they still deserve our vote is not only politically naïve but is also built upon a bed of lies. We must show courage in this election and vote for a third party. This is not only morally the correct position; it is the only way to build long-term political leverage for the American Muslim community. 

This genocide was commissioned in Washington. The Biden-Harris administration gave it diplomatic cover, provided the weaponry, helped to subvert the narrative, ensured the world stayed silent, and used a mixture of diplomatic sophistry and strong-arm tactics to keep shaky allies on side. This administration must pay a political price for genocide. And even if, and it’s a big if, as I will argue, the alternative is ‘worse’ – if we do not hold this perverse government responsible, this is an indictment of our humanity. We will be as soulless as the ones who ultimately pulled the trigger and dropped the bombs because we have made a crude electoral calculation that the 186,000 murders, according to the Lancet, could be weighed up like some frivolous transaction. As if genocide should be balanced against our comforts. 

All people of conscience, but in particular American Muslims in swing states, find themselves in a prime position to impact the outcome and send a strong message for Gaza. In fact, the only sane political course in this coming election is to solidify your vote as a ‘Gaza Vote’. Many Muslim communities live in these critical states, and this election will come down to a wafer-thin margin in the handful of marginals. We owe it to Gaza to attach a grave political price to this genocide.

Complicity of the Biden-Harris Administration 

There are still those who are under the illusion that the Biden-Harris administration is a mere bystander in the slaughter of Gaza, and so assign a misplaced benignity to their actions. This allows them to wheel out the much misused ‘lesser of the two evils’ argument. With this framing, the Democratic administration will always come out on top in any calculation that includes the repulsive Trump. This could not be further from the truth. Far from being inert, the Biden-Harris administration collaborated with Israel from the very start to perpetuate this genocide. They are partners in this slaughter – willing accessories. 

Biden-Harris

Genocide Joe [PC: WSJ]

Washington, which was long ago captured by special interests that work against the ordinary American, worked diligently with the Israeli war machine, punctuating their complicity with slight tickles of distaste for the most extreme excesses of Netanyahu. When these light words of censure were not taken seriously, they refused to utilize their enormous armory of political, economic, and material leverage to reign in this war machine, even when they were warned at the earliest stages that the result would be a humanitarian catastrophe and would violate international law. Instead, the administration drew imaginary red lines that blew away in the dust. 

Biden and Harris have provided every single weapon the Israelis required to prosecute its slaughter, releasing billions in military aid. They have vetoed every UN resolution that called for a ceasefire, even ones worded with the most placid language. And when a non-binding resolution was presented to end the occupation of the West Bank at the General Assembly, they lobbied their allies to vote it down. 

The charge sheet is endless ­– Washington is a crime scene. When the ICC chief investigator Karim Khan sought to issue arrest warrants against leading Israeli officials, Biden hit out at the institution, calling the move outrageous, whilst Democratic US lawmakers pressurized the organization to drop the process after Netanyahu lobbied Senators. Eight months into the killing spree, Biden declared, “Let me be clear… what’s happening is not genocide”. It’s the same administration that arbitrarily cut funding to UNRWA, a lifeline for many in Gaza – to help the Israelis starve the population and aid ethnic cleansing. It was a Biden-Harris administration that coerced allies to ignore the ICJ opinion that Israel may be committing genocide. 

It’s the same vile administration that laid down a ‘red line’ over an assault on Rafah, only to walk back when, indeed, Israel began its assault on the city. This horrid administration showed zero empathy for American Aisha Nur when she was shot in the head by Israelis in cold blood as she stood as an observer to a protest. They refused even to meet the family, lest they could be misconstrued as pro-Palestinian. Instead, the administration accepted the Israeli narrative that it was an accidental killing. It was Biden and Harris who secured Israel against any possible Iranian attack by shooting down Iranian missiles, albeit telegraphed, and instructing Arab allies to do the same. This administration is not a bystander. It is complicit. Biden-Harris is Israel. They belong to the same settler-colonial enterprise. 

Trump and the Greater of the Two Evils? 

Yet the argument goes that any vote not going to Kamala Harris would enable Trump to come to office. And Trump is the greater of the two evils. Let me make it clear: Trump is a Zionist. His blend of right-wing populism and narrow nationalism is repulsive. But the Democrats are looking to scare the electorate into voting for their presidential candidate, irrespective of the carnage her administration has wrought. This misapplication of the lesser of the two evils is done intentionally to scare voters. Both Harris and Trump would continue the bi-partisan consensus on Israel because the future of this settler colonial enterprise is bound up in post-war US foreign policy thinking. This was seen in the recent presidential debate, where Trump and Harris both fell over one another in showing their undying love for Zionism. Democratic Vice-Presidential nominee Tim Walz declared, “The expansion of Israel and its proxies is an absolute fundamental necessity for the United States”. This is a two-party nightmare. 

In reality, there is no lesser evil when it comes to Palestine, rather just two vessels of poison: one blue and one red.  

Will American Muslims Choose Domestic Comfort or Solidarity with Gaza?

Some readily acknowledge this reality, that Harris and Trump are the same on Palestine, but suggest that at home, Trump will curtail the rights of American Muslims. The Muslim ban is oft-cited, but also the general level of Islamophobia that was encouraged within some quarters of the far-right, to which Trump depends heavily for votes. Undoubtedly, Trump is repulsive. But consider how much the Palestine protests and encampments have been over-policed and the level of intimidation and coercion, most of which happened under blue states. But this is not the point; the real question is how much American Muslims are willing to sacrifice their perceived comforts to take a courageous stand on Gaza. This genocide must come with a political price. Otherwise, it sends to future administrations the message that no matter what you do to the ummah, Muslims in America will always vote for self-interest over ummatic solidarity. 

Let’s Chart a Long-term Political Strategy  Abandon Harris

Abandon Harris [PC: Damon Winter (The New York Times)]

In reality, it’s not who wins; in a two-party system where there is a consensus on Israel, you will not immediately solicit a radical change in policy on Gaza; it’s really about how they lose. American Muslims are in a unique position because many concentrations of voters happen to reside in the few swing states that will determine the outcome of this election. States like Michigan, Pennsylvania, and Georgia are hanging in the balance. They are too close to call, and every vote counts. That’s why the Democrats are pulling out all the stops to win back Muslim voters. A Muslim block traditionally voted Democrat can make the difference if they unite behind a third-party candidate. A significant group of prominent imams, including Dr Omar Suleiman and Dr Yasir Qadhi, have signed a joint letter saying just this: that a vote for Harris is a vote for genocide. 

This is the most astute strategy because if, after a genocide, Muslims are willing to forgive and forget and return to the party responsible, our vote will remain worthless. This strategy is the first step to showing the weight of the Muslim vote. It attaches a price to our politics. At the moment, promises of a ‘seat at the table’ are enough to capture the attention of some within our community, who have lacked political insight for decades, jumping from one presidential candidate to another, all of whom disappoint at home and murder abroad. Yet we still return for more gruel. As if doing the same thing over and over again would produce different results.  

The Israel Lobby

It also matters because of the power solicited by AIPAC, the Israel lobby that dominates Washington. They have pumped money into pro-Israeli candidates of both parties. The power of the lobby would be severely undermined if Harris and a host of preferred Zionist-backed congressional candidates lost because of the ‘Gaza vote’. That’s why AIPAC brashly claim that 99% of all candidates backed by the lobby group win, ‘being pro-Israel is both good policy and good politics,’ they brashly declare.  And this is the political objective we should aim at, challenging this lobby’s strength through tactical voting. In the recent UK elections, despite the Labour Party landslide, the news the next day was that Labour did very badly in constituencies (voter districts) that were angered by the bi-partisan position on Gaza. Some big names destined for cabinet positions were torpedoed by unified voters that sent a clear political message, whilst others narrowly kept their seats despite a national swing towards their government. It is not about who wins; it is about how they lose. Muslim Americans can construct a strong political statement on election night. The millions offered by the Israel lobby in swing states and tight congressional races were blunted by people unified against injustice. Gaza mattered. 

Third-party Challenges 

There’s also an argument that voting for a pro-Gaza third-party candidate may also come with a compromise. Those standing are perceived to have regrettable views on several social and political matters, including Syria. The reality is that Muslim voters have to engage with these parties and individuals actively. Already, Jill Stein has clarified (or shifted) on Syria. But because these parties and candidates are never going to win, the aim is to bank Muslim and conscientious votes behind one candidate so that the political objective to show the power of the ‘Gaza vote’ can be realized. You are not responsible for their program for government in a two-party system that is not designed to bring a third party to power, at least not in one election. You will not make Gaza the political call if votes are diffused between many parties. Muslim community leaders have to quickly decide on who this candidate will be. 

Staying at Home 

Some have argued that the best option is to stay at home, and by doing so, you act as a conscientious objector in that you refuse to engage in this two-party charade. Undoubtedly, this system is a charade, but the system will positively chuckle at such political naivety. It is not going to collapse because you decided not to turn up. It will happily chug along on the most minimal turnout, as it has. More importantly, your denunciation based on Gaza will not be registered effectively. Indeed, there has to be a broader outreach to denounce the systemic problems of Washington, but in the little time available, we should not let the perfect be the enemy of the good. 

This coming US election is the first step in freeing ourselves of the two-party nightmare, but its impact may not lead to an immediate change on the ground in Gaza. I readily accept that. Rather, it will dent the very system, this duopoly that has added a silencer to Israeli firepower.  But suppose you want to send a powerful message to the establishment, to the lobbies, to the military-industrial complex, to those who care little about your vote, let alone the lives of the children of Gaza. In that case, this election requires you to punish the facilitators of genocide in Washington. It needs American Muslims to display courage and Ummatic solidarity.

Let’s wake up to the news that Harris lost because she supported this nightmare. In the long road to justice, let’s make this election count. We owe this to the beleaguered people of Gaza. We owe this to ourselves. 

 

[Disclaimer: this opinion article does not reflect the views of MuslimMatters, a non-profit organization that does not endorse candidates and welcomes editorials with diverse political perspectives.]

 

Related:

American Muslim Political Groups Call On Muslim Voters To Support Candidates For Justice

Thoughts On Voting As Muslims In The Upcoming US Elections I Sh. Furhan Zubairi

 

The post For Harris, Genocide Must Come With A Political Cost appeared first on MuslimMatters.org.

Lejla And The White Days [Snow White And The Seven Dwarfs] – A Short Story

7 October, 2024 - 12:43

The Messenger of Allah ﷺ used to command us to fast the days of the white (nights): the thirteenth, fourteenth, and fifteenth of the month. He said: “This is like keeping perpetual fast.”

Qatadah ibn Malhan al-Qaysi

 [Sahih according to Al-Albani]

***

[This Islamic short story is adapted from The Brothers’ Grimm “Snow White and the Seven Dwarfs.”]

 

The Birth of a Beauty

Once upon a time, a widow watched as snow fell on her husband’s grave, like steady, gentle tears. Her beloved dedicated his life to letting Muslims know when it was time to pray. But rather than being a mu’adhin, he was a muvekit—the man who maintained the hands of the Sarajevo Clock Tower with his own. He took great pride in his work, and she did as well. This was the only public clock in the world that held time according to Allah’s decree.

Many moons had passed since his passing. But time went on, as it always does, and she would often pass the ebony windows of the clock tower that counted the hours from sunset, and not from midnight. 

One evening, she decided to visit the masjid alongside the clock tower. As Maghrib approached, she thought to make du’a for the thing her heart wanted most. But when she lifted her hands, she found something strange: that she was bleeding. A cut from the tree branches, perhaps? Still, it was a sign of health, and in desperation, she called, “Ya Allah, grant me a child as ivory as snow and ebony as the wood in the frame.”

There was a shining sense of hope throughout the dark days of her ‘idda. The sad widow was going to be a happy mother! And as for the child, she hoped and prayed that he, too, would be a muvekit like his father.

But Allah ﷻ chose differently for the small family. The widow eventually parted this world, while a baby girl was welcomed in it. She was as her mother asked, with snow-white skin and hair black as night. Midwives chose to call her “Lejla,” because she was a beauty like none other in the heart-shaped land.

Mirror, Mirror

The imam, who knew the deceased muvekit, called the congregation to action soon after the janazah of the widow. “Is there anyone who could take in the child, and raise her as their own?” he asked on the pulpit. “Who would like to keep the sunnah of our Prophet ﷺ alive?”

One lady raised her hand. But her heart was dark. The envy deep within her boiled after hearing a beautiful child was born. For her to foster Lejla meant that she would appear not only pretty, but pious to the community.

The woman was a witch; so adept at her craft, that she had trapped a jinn within a mirror in her home. Daily, she inquired of it:

“Mirror, mirror, on the wall,

Who is the fairest one of all?”

Even after she took Lejla in, the jinn inside the mirror replied: “You are the fairest one of all.”

What seemed to be innumerable tolls from the clock tower rang. Lejla went from a little girl, to a young woman, to a fine lady in a matter of years. But the mirror’s response remained the same, and the wicked witch had no cause for concern.

Until one day, he answered:

“You are most fair, my lady, it is true,

but Lejla has become much fairer than you.”

In a rage, the witch schemed how to be best rid of the girl. The community was fond of her, and would never forgive the witch if anything were to happen. As she plotted and planned, she decided that the crime would have to be a discreet one.

The huntsman she often paid to procure game for their household was perfect. She always paid him handsomely, and didn’t suspect that he would betray her. When she summoned him to her side, she ordered: “Let Lejla join you on one of your hunting trips. And let her be your prize. All I ask is that you bring me her heart.”

The White Days

“Bring me her heart!” [unsplash (camilo jimenez)]

Suspecting nothing, Lejla joined the huntsman as an excuse to leave the house. For a reason she couldn’t explain, her foster mother had become unkind to her. She was afraid that she had done something wrong.

“Do you know?” she asked the huntsman. “Perhaps I have eaten too much of our food, or thanked her too little. Or perhaps I have not complained more than I have cleaned. Perhaps I should die from my ingratitude.”

This moved the huntsman’s heart, and he decided to spare hers. “Run away, you poor child!” he begged. “Never return to the city!”

Before Lejla could protest, a wild boar appeared. Frightfully, Lejla obeyed him, and he remained behind to slay it.

As agreed upon, the witch received a heart. While the huntsman thought it would only serve as proof of Lejla’s death, the witch had more sinister plans. When she boiled, salted, and ate the heart, she hoped that she would take some of Lejla’s beauty for herself.

With All Her Heart

Lejla entrusted herself to Allah. With a shaky bismillah beneath her breath, she ran wherever a path was carved. There was no time for her to worry about the branches cutting apart her clothes and mud caking her feet. But even the animals avoided her, and miraculously, she entered the deepest part of the forest unharmed.

The only sound in the glen was that of her own heavy breaths. A half-full moon spotlit a small house, smaller than she had ever seen. Cautiously, she crept up to the door and knocked. 

No answer.

Again, she knocked, and said salaam. Exhausted, and still fearful of the dark forest, she tried to open the door. It did not even creak as she stooped down to step inside. The house, she thought, must be well maintained and well lived-in.

And it was. She called out over and over, but despite signs of life, the house was empty. There was a table with seven chairs, seven plates, seven forks, seven spoons, seven mugs, and seven knives. Behind that were seven beds.

Lejla assumed that there would be seven sets of other things, but she was so tired that her brain refused to count much else. After rummaging through the house, she found a bowl of seven apples and ate one while seated on one of the chairs. She gripped the fork of one set and the knife of another and used another plate to eat the pieces after she had cut them up. She then poured herself a mug of water, and, thinking better than to leave the dirty dishes out, washed them all in the basin nearby. Finally, she settled into the first bed that she saw. Her last thought was that she hoped her seven hosts would be merciful to her—but if Allah had already been thus far, then there was no need to worry.

She slept until ‘Asr. In the fading daylight, the masters of the home finally returned. They were stout dwarves, sporting seven white beards, seven hardy boots, and seven bags of minerals from the Sarajevo mountains. It didn’t take long for them, after lighting all seven of their candles, to realize that there was an eighth person in their home.

The first one, Muhammad, asked: “Who sat in my chair?”

The second, Ahmad, asked: “Where is my plate?”

Al-Mahi, the third, said, “My mug isn’t here, either!”

Al-Hashir and Al-Aqib remarked that their knife and fork were gone, too, while Sadiq pointed out a missing apple from the bowl.

Finally, the seventh dwarf, Amin, asked: “Who’s this in my bed?!”

The young girl was still fast asleep, even after each dwarf shined their candles around her. 

“SubhanAllah!”

“I’ve heard of her!”

“The muvekit’s daughter!”

“The one with ivory skin—”

“scarlet lips—”

“an ebony hijab!”

“Lejla!”

Suddenly, Amin was all right to have an intruder in his home. But they all struggled to figure out how they might wake her up.

“Do you think she’s prayed already?”

“What if she’s missed Dhuhr?”

“She’s a traveler, she can combine!”

“But what if she missed Fajr, too?!”

“Let her sleep! She might not be praying in the first place!”

“What if she’s actually dead?”

“She can’t be! Look…”

Their chatter eventually woke Lejla. She gasped at the sight of them, and they all looked startled in turn. Muhammad was the one to shush them and press his hand to his chest. The others followed suit, and Lejla giggled at their earnestness.

“Lejla the Muvekit’s Daughter,” one whispered in awe. 

“We’ve met your father, you know!”

“And those that came before him.”

“We helped build that clock tower, you know.”

“Oh, be a little humble, we just collected the wood for it.”

And the gold it was gilded in!”

“… Please forgive my brothers. Salam. How did you stumble upon our home?”

Beaming, Lejla told them everything—her stepmother, the huntsman, and her perilous journey through the forest. Again, they exclaimed with subhanAllahs and Allahu akbars. Lejla felt as though she were talking to young children and not old dwarves. 

Then they all began mumbling to themselves, and Muhammad cleared his throat to announce a verdict. “Lejla, it would be an honor for us to host you. We have a spare room for guests.”

“Oh, please, I couldn’t stay without helping, at least a little.” Lejla shyly looked down at her hands. “It would be an honor for me to serve you, the ones who helped build the Clock Tower. While you all are mining, I can keep this house for you.”

Again, the dwarves began mumbling. Some didn’t want to impose on the young lady, and others agreed that they could use the help. Muhammad once again asked, “Are you sure you’d like to do that?”

“With all my heart,” Lejla answered.

“Then let us feast!” one of the dwarves cried.

After she prays!”

“Shh! What if she’s not praying?”

“But what if she already did pray?!”

“If she hasn’t, she’ll be making du’a against you!”

“Forgive us, Lejla! Forgive us!”

The White Days

That evening would be a special one. The seven dwarves told Lejla about a tradition they’d been keeping for hundreds of years—fasting the White Days. Every thirteenth, fourteenth, and fifteenth of the lunar month, when the moon was at its brightest and fullest, they would spend their days reciting Qur’an as they worked and their afternoons in du’a. Lejla loved the idea, and vowed to make their suhoors and iftars spectacular. It was also Rabi al-Awwal, the birth month of the Prophet ﷺ, and so she felt that she had to make this occasion extra special.

Lejla and the white days

The poisoned apple [(PC: János Patrik (unsplash)]

Thankfully, the dwarves had many sunnah foods in stock. Cucumber, figs, dates, olives, barley, milk, honey… the morning came and the food went, but Lejla had never felt so full.

That morning, on the thirteenth day, the dwarves left early to go to the mountains. Before parting from Lejla, they warned her to keep watch about herself, as she would be alone until they returned for Maghrib.

But not for long. Despite having eaten the heart, Lejla’s stepmother once again took to the mirror to confirm her triumph:

“Mirror, mirror, on the wall,

Who is the fairest one of all?”

“You are most fair, my lady, it is true,

but Lejla is still much fairer than you.

Deep in the forest, she lives and works in wait,

because the huntsman prevented her from her fate.”

Envy engulfed the wicked witch once more. She commanded the mirror to show her a path to where Snow White was. Then she disguised herself as a peddler, traipsing through the trees.

“Beautiful things for sale!”

Lejla was in the midst of preparing for iftar when she heard this call from the windows. From the window, she replied, “I’ll not buy anything today, sister.”

“No need to buy anything. You may merely look at what I have.” The peddler showed her shawls that were drenched in poison. But the fumes smelled only like perfume. To Lejla, the shawl was beautiful in every which way—and she decided to buy it. 

“You’ll look beautiful in it,” the peddler murmured.

No sooner had she put it on that she fell to her knees and collapsed.

“You used to be the beautiful one,” the lady responded, cackling as she left the home. The dwarves, fortunately, arrived within minutes. Their noses wrinkled from the stench of the shawl, and they plucked it from Lejla and tossed it from the window. She awoke as if from a deep sleep.

“Alhamdulillah, alhamdulillah,” they repeated. “Wherever did you get such a thing, Lejla?”

“A woman was selling it outside.”

“It must have been your stepmother in disguise. Thank Allah that we were able to get the poison off of you in time!”

“If it truly was poisoned,” she mused thoughtfully, “then Allah must have protected me from the beginning. Are fasting the White Days so powerful?”

“Indeed, indeed,” they said. Though Lejla was tired, she decided to fast the next day, too. On the fourteenth, the wicked woman once more conversed with her mirror,

“Mirror, mirror, on the wall,

Who is the fairest one of all?”

“You are most fair, my lady, it is true,

but Lejla is still much fairer than you.

They removed the shawl, she stirred awake,

it will take much more to make her break.”

She spent all day coming up with a new plan. Now, she was a beggar, an old woman with drawn-on wrinkles on his face, stooped over with a cane. Trading whatever she could to get by.

Lejla’s heart melted at the sight of her. She left the dwarves’ cottage, and offered her apples. The old woman muttered something kind under her breath and gave her an ornate kohl holder in return. It was stunning to the eyes but would stun them, as well. The old woman walked away with a smile that could have frozen hearts.

By the time Lejla applied the kohl at the table, she fell over on top of it. The dwarves found her there moments later. One retrieved a towel, poured it with water, and wiped it from her eyes. Thankfully, she revived. Again, she attributed it to Allah’s mercy that came in so many ways—the timing of the dwarves, the protection from the poison, and the weak nature of her stepmother’s magic.

On the fifteenth day, the wicked woman attempted her plot for the last time.

“Mirror, mirror, on the wall,

Who in this land is fairest of all?”

“You, my lady, are fair, it is true,

but Lejla is still much fairer than you.

They rubbed off the kohl, she opened her eyes,

she is less likely to believe your lies.”

Lejla had given her an apple. It was only fair that she would give it back.

It was almost evening when she set out into the forest again. She’d dipped the apple in poison, and only one bite would send the girl into the most permanent sleep.

Lejla was outside, tending to the garden. This time, the woman walked inside, set the apple on the table, and walked away. Unseen.

It only took one question to the mirror the next morning to know that she had succeeded.

“Mirror, mirror, on the wall,

Who in this land is fairest of all?”

“You, my lady, are the fairest of all.”

The Final Feast

The dwarves’ iftar that night was the saddest it had ever been. Water and dates, nothing more, as their guest had bitten down the poisoned apple. Just when they thought they were finally free of the wicked woman’s torment.

News spread in Bosnia about the muvekit’s daughter’s passing like wildfire. The entire country mourned. But none so braved the forest for her janazah, save for the muvekit’s apprentice.

The dwarves had fashioned her coffin humbly; a fresh tree that had been cut, a clean cloth from one of their beds. By the time the muvekit’s apprentice arrived, they were in the middle of another debate.

“How shall we wash her?”

“We can’t! It has to be a mahram!

“Oh, so the woman who killed her?”

“We must press charges, we must involve the town!”

“With no evidence?!”

“The woman has a jinn mirror! That does not sound innocent to me!”

“Enough arguing, please, we must pray over her…”

“What if she isn’t dead?”

The eighth voice was none other than the muvekit’s apprentice. As a man of repairs and science, he always believed that impossible fixes were only impossible for humans.

The dwarf brothers regarded him warily, but the muvekit’s apprentice was insistent on this premise. He asked them the story up until now. Soon enough, there were tales and triumphs against the other attempts on Lejla’s life.

“If Allah protected her twice, he would protect her a third time. And even more.”

Gently, he applied his gloves and opened her mouth. The bitten apple piece fell out, and Lejla awoke. The beautiful story only continued from there. Lejla recognized him—she was one of the few people who truly got to know her for her character and not merely for her lineage. The only one she missed in the woods.

The dwarves did quick work organizing a nikkah instead of a janazah. While the young couple were married in the mosque, they stormed to the qadi, the poisoned apple pieces, the shawl, and the kohl container in their hands. 

The stepmother’s house was stormed. Poison was everywhere, and the cruel woman was put to death as muvekit’s daughter and muvekit’s apprentice lived happily ever after.

[The Sarajevo Clock Tower is a real place. It is currently manually maintained by our brother, Mensur Zlatar. May Allah ﷻ reward him]

 

Related:

Halaa And Gaafar [Hansel And Gretel] – A Short Story

Asha and the Washerwoman’s Baby: A Short Story

 

The post Lejla And The White Days [Snow White And The Seven Dwarfs] – A Short Story appeared first on MuslimMatters.org.

Providing Medical Care During An Ongoing Genocide: A Doctor’s Account From Missions In Gaza

5 October, 2024 - 09:27
A Letter And A Will

After the initial bombing started in Gaza, I saw organizations posting applications for mission trips into Gaza. It seemed risky, but signing up certainly wasn’t and I hadn’t put much thought into it at that point. The real challenge began when I received the phone call offering me a spot to go. I had donated money, but I felt so helpless as many of us did and still do.

The notice of my acceptance was incredibly inconvenient given that I only had 2-3 weeks’ notice. I would have to reschedule all of my patients that had been booked for surgery. Moving them would be a big challenge given that patients often plan their lives around surgery. But I realized that the need was more pressing in Gaza. What was my inconvenience compared to what was happening there? So I moved forward, leaving the rest unto Allah subḥānahu wa ta'āla (glorified and exalted be He).

Once I had decided to move forward, I made sure my assets had beneficiaries listed. I  then wrote a letter to my wife and kids entitled, “In the Event of my Timely Death.” Death has been written for me already and it is never untimely. It comes exactly when it should—whether you’re in a fortified bunker or in the middle of Gaza during a genocide. These aspects comforted me along with the reward provided that Allah subḥānahu wa ta'āla (glorified and exalted be He) would accept. Soon thereafter, I departed to Cairo and entered through the Rafah Crossing.

Providing Care Under A Crippled Medical System

I had stayed at the European Gaza Hospital for two weeks and at that point, there was yet no major incursion into Rafah. Some hospitals had been attacked in Gaza, but thankfully ours was still functioning.

We had three orthopedic surgeons in our group and we did around forty surgeries collectively. The local team worked with us on a rotating basis. We had other specialties present as well in our group of 20 or so doctors.

The types of injuries were quite complex—ones that would be challenging to treat even in the U.S. at a tertiary medical center. There were large soft tissue defects that accompanied the injuries. These would require multiple surgeries and eventual coverage with tissue transfer (flaps, skin grafts, etc.) done by plastic surgery. During this trip, the resources were somewhat limited, but we were able to operate and do a significant number of cases across our whole team.

There were two types of patients that we had seen. First those with acute injuries that had just happened (gunshot wounds, drone strikes, bombings, etc.). Second,  a much larger group with chronic injuries that never healed properly (eg. fracture nonunions, infections, malalignment, etc.) from weeks to months before we arrived. We also saw diseases that were unrelated to the war such as congenital abnormalities and tumors.

The medical system was significantly burdened as a result of a loss of manpower as physicians/nurses and other medical personnel had to look after their families. The pathology department was nonexistent. This meant that any tissue that needed analysis was placed into a container and instructions were given to cross into Egypt under a medical exemption for a diagnosis. The medical system was crippled, but it still provided care—albeit in a limited capacity. This, unfortunately, worsened substantially during my second trip—five months later in July.

My Second Medical Mission – Shuhada Al-Aqsa Hospital Medical mission in Al-Aqsa Martyrs Hospital, Gaza

Shuhada Al-Aqsa Hospital

The European Gaza Hospital had been evacuated and was too damaged to be reopened by the time I got back into Gaza. I had seen pictures of it from the locals and it was completely empty. When I had gone in February, there were 30,000 people living in and around the hospital. The hallways were filled with patients and families in makeshift tents that were made from bedsheets. The stairways had entire families living on the landing where it changed direction between the floors.

Now, I was at Shuhada Al-Aqsa Hospital which was much smaller comparatively and was located in Deir-al-Balah. It was one of two hospitals that was providing care for the nearly 1.2 million people in the southern part of the Gaza Strip. It was in a “safe zone”, but still managed to get bombed in its courtyard once when I was there, and three other times soon after I left. There was a stark contrast between my experience across these two hospitals over the five months I had been away.

After reaching Al-Aqsa Hospital, I noticed that they were only doing emergent surgical procedures. The lack of surgical drapes and gowns in the hospital brought the operating room to a halt. The hospital was well staffed from a physician standpoint due to consolidation from the closure of other hospitals. Unless someone was on the verge of dying from a brain injury or had a penetrating abdominal injury, no surgery was being performed – not even for problems that were not truly elective and needed surgery on a semi-urgent basis. This was causing excess patient morbidity and even mortality.

A Medical System On The Edge Of Collapse

Despite these shortages, the bombings continued and the medical system was showing signs of a complete collapse. The ER had no functioning CT scanner and patients were being sent to a smaller hospital for the scan only to return for their surgery. There was a large delay as a result and surgery was being put off even in cases where it needed to be done urgently. It was heartbreaking to know that patients were dying not just from the bombs and drones, but also from preventable causes related the the inadequacy of the medical system. There was nothing we could do to change this.

These problems extended to the ER as well since patients were brought in and set on the floor during the bombings. There was a large crowd of patients and bystanders that made it difficult to administer care due to the sheer traffic. We typically triage patients according to the severity of their injuries but this was not possible. Instead, people were tended to in a random disorderly fashion after being incompletely evaluated.

Saveable Limbs And Preventable Deaths

lack of medical careI remember a case regarding a 21-year-old male with a shrapnel injury to his knee. Given that he was breathing and alert, he was tended to minimally but was later discovered to have a vascular injury that was missed. By the time he underwent repair, his leg muscles had died. He needed an amputation above his knee for a completely preventable cause.

There was another case regarding a 4-year-old girl. She had a brain injury that led to a hemorrhage that needed urgent surgical decompression. By the time she underwent surgery, she unfortunately had fixed and dilated pupils with no brainstem reflexes indicating brain death. She was removed from the ventilator and died soon after. Although she may have never had complete neurologic recovery with urgent surgery, her age would have allowed a significantly better prognosis had the intervention been much sooner.

If these were just a small sample of cases I saw in just two weeks, how many others were impacted who could have been saved had the system not collapsed? Even if surgery was done promptly and was successful, infection was another dangerous obstacle to clear for recovery. This was related to poor sterility during surgery (inadequate drapes/gowns) as well as patient malnutrition.

Malnutrition Leads To Wounds Unhealed

Gazans have been deprived over the past ten months in their diet and this reflects on their nutritional state. Healing from complex injuries requires protein which usually comes from meat. Many people haven’t eaten meat for months and their diet often consists of rice alone. Wounds as a result get infected and this leads to re-operations, sepsis (systemic infections), and even death.

Infections usually begin from bacteria that can seed the wound from the initial injury, but they can also happen during the surgery. Since the surgical drapes are very few, the instruments get contaminated during the operation, which increases the likelihood of infection. The burden of this genocide extends to all aspects of the medical system, starting from patients’ arrival at the ER, to when they are undergoing treatment, to when they are healing from their injury or surgery. Even when they successfully heal from their injuries, patients tend to stay in the hospital since they feel it’s the safest place to be.

Destruction Suggestive Of A Post-Apocalyptic Event

The most striking difference outside of the hospital was the extent of the destruction. When I had gone before, Rafah was safe for the most part. The degree of devastation now was suggestive of a post-apocalyptic event such as nuclear war. There was not a single building it seemed that was free from having been bombed, shelled, or riddled with bullet holes. This was in stark contrast to how it looked back in February when I last visited.

People are living in tents with temperatures well into the 90s. Hygiene has suffered tremendously and disease is widespread. Entire multi-generational families are living in these tents, so there’s no privacy. Women are unable to get any relief from the heat while they are fully covered up in religious garb (hijab, niqab, etc.). In addition to the heat-related injuries, we are seeing the polio virus in the sewage around the tents and have had a confirmed case in a 10-month-old child. Gaza has collapsed as a result of this genocide and will need to be rebuilt from the ground up across all sectors of society including the medical system.

What Excuse Will We Have?

As we work towards a ceasefire, it is important to keep our hopes up. Let us also continue putting pressure on the government in order to accomplish this. Our brothers and sisters in Palestine have endured 10 months of genocide and they haven’t given up. They are solely reliant on Allah subḥānahu wa ta'āla (glorified and exalted be He). Will we give up on them simply because it seems futile? If we had been in their position, would we want the world to give up on us?

When we stand before Allah subḥānahu wa ta'āla (glorified and exalted be He), what excuse will we have? How will we justify enjoying our lives in the comfort of our homes, while others suffer?  We each have to do something—no matter how small—to help the cause. This help is for now to get a ceasefire, and inshallah, afterward to support the orphans, widows, and injured. There will be plenty of work and we can’t forget them since we are all part of the same body as taught to us by our beloved Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him).

 

Related:

Podcast [Man2Man]: From The Frontlines Of Gaza | Dr. Jawad Khan And Omar Sabha

Prophetic Lessons From The Muslim Men In Gaza

The post Providing Medical Care During An Ongoing Genocide: A Doctor’s Account From Missions In Gaza appeared first on MuslimMatters.org.

A Year of Being Witnesses to Genocide: Psycho-Spiritual Perspectives To Help Grapple With Dissonance And Overcome Complacency

4 October, 2024 - 15:00

As we slowly approach a year of being witnesses to genocide, most of us can’t help but reflect on all that has transpired over the past twelve months. One year of genocide feels long-lived, considering the realizations, disappointments, tears, and fleeting moments of growth we’ve experienced– individually and collectively, day in and out, in person and online. Contradictorily, when we measure time by the depth of falling in and out of our feelings of grief, anger, and angst, it doesn’t feel like much time at all.

One of the greatest challenges of witnessing genocide from a distance is grappling with the profound dichotomies of the world, especially when many of us feel so far removed from reality. How is it that, while bombs are indiscriminately falling on homes in Gaza, I can lay here in my warm bed, secure in that my children are safe and sound in their rooms? How is it that my social media feed is filled with picture-perfect school lunches featuring dinosaur-cut sandwiches and crinkle-cut fruits while Muslims around the world are starving? How is it that I drive to work in the morning with the biggest worry being traffic and not some random bomb going off, leaving me armless for the rest of my life? 

These stark contrasts between mainstream luxuries and devastation are overwhelming for our human brains. It’s difficult to digest such dissonance without experiencing deep cognitive unrest and immense guilt—why am I here while they are there? How can I help when it feels like all avenues of helping are limited? At what point is my help enough? Is it ever enough when it comes to witnessing genocide behind a glass screen?

The contradictions extend beyond just living situations; they have also become quite evident in how the world has reacted to injustice. On the one hand, surprising alliances and political accomplishments have been made. Gen Z, often teased for being the least disciplined generation, has turned out to be the forerunners of unapologetically demanding social justice, showing us that we, their predecessors, were more complacent than we ever knew. However, the blind unconditional support for genocide by politicians and the deafening silence from “friends” and coworkers has often created intolerable noise drowning out our small successes. The live-streamed killings in Gaza, magnified by horrors in Sudan and Congo, make everyday reality feel like some kind of dissociative nightmare.

As a trauma therapist, I will tell you that when trauma first occurs, it’s very evident because most people have a fight, flight, or freeze response, which we definitely saw in our communities last fall. But do you know what happens when the trauma persists over time? It becomes a new normal. The body adapts, but the trauma remains with no place to go. The urgency of trying to feel better subsides, and people adapt — or they think they are adapting. People become complacent, believing that the trauma is dormant, but it’s not; the horrific things we’ve witnessed have created pathogenic memories, and those memories turn into pathogenic networks, continuing to be strengthened insidiously by the nonstop injustices we see around us. While it may feel inappropriate to discuss our own mental health in light of what others around the globe are experiencing, many of us have developed untreated trauma. For some who already had complex or intergenerational trauma, the genocide has only magnified it.

As we reflect on the past year, we are reminded how momentum can wane, especially as fatigue sets in and focus becomes scattered. The key to sustaining our efforts is recognizing that there are no quick fixes for this or any long-term problem. While most people acknowledge this truth, the challenge lies in mobilizing collectively to act on it. To effectively reignite the enthusiasm we once had, we must fully embrace certain psycho-spiritual perspectives that will guide our renewed efforts moving forward inshaAllah:

Cultivating Strong Relationships for the Sake of Allah subḥānahu wa ta'āla (glorified and exalted be He)

Research shows that social support is strongly correlated with resilience in the face of adversity1, and what is stronger than a relationship done for Allah’s subḥānahu wa ta'āla (glorified and exalted be He) sake- uplifting fellow brothers and sisters, and enjoining others to do good?  In the early days of the genocide, there were many opportunities to connect and support one another through healing circles, protests, and educational lectures. We must continue to create these spaces, addressing mental health concerns in a constructive manner through teaching effective coping skills, and avoiding echo chambers of despair.

Shifting the Scarcity Mindset

The belief that there’s limited room at the top, especially for Muslims or other minorities, perpetuates a narrative of colonization and inequity. We must reject this mindset. Instead, we should strive for greater representation in positions of power beyond our mosques and Islamic schools, in our unique areas of expertise, whether it be medicine, government, business, or any other industry. When we do achieve these positions, we should shamelessly uplift like-minded individuals rather than take pride in being the only person of color, Muslim, or female in the room.

Recognizing Our Individual Roles witnesses to genocide

Keeping up the momentum [PC: Houssem Bouaza (unsplash)]

Many have asked over the past months, “What can I do when it feels like nothing is in my hands?” As suggested above, Allah subḥānahu wa ta'āla (glorified and exalted be He) has created each of us with unique strengths, attributes, and opportunities. It’s important to identify our individual strengths and turn them into collective assets to help alleviate the suffering of those in Gaza and other parts of the world. Additionally, we should focus on our individual circles of influence, whatever those might look like for each of us, rather than everyone aiming to reach the elusive masses. And lastly, we must not overlook the power of dua’, as our individual and collective prayers can and will help change history inshaAllah.

Emphasizing Consistency

We must remember that the attempted eradication of the Palestinian people is a decades-long effort, not just in confiscating land but also in the psychological influence that has permeated our school systems and legislative boards. It has involved the careful crafting of policies, laws, and PR strategies, ensuring the right leadership is in place so that any dissent can be shut down quickly, if not criminalized. Remember the fable of the tortoise and the hare? We can’t be the hare anymore—overconfident and unfocused, thinking that posting every day on social media2 will undo 60 years of strategic planning. Consistency in our efforts through advocacy, uplifting each other, educating, lobbying, and protesting proactively instead of reactively is what will yield lasting results.

Abu Hurairah narrated that the Messenger of Allah (ﷺ) said: “Take on only as much as you can do of good deeds, for the best of deeds is that which is done consistently, even if it is little.” [Sunan ibn Majah 4240]

Building Unity Beyond Our Differences

Last fall, our Ummah experienced a brief moment of unity in response to the shock of what happened, which was incredibly beautiful, and lasted well past our Eid celebrations over the summer. Yet, it was striking how quickly that momentum faded, especially as we recently approached the Prophet’s ﷺ birthday. We often revert to our usual behaviors, falling back into the same internal disputes that hinder our progress on a macro scale. If we are to effect meaningful change, we must move beyond these distractions and work together intentionally. We must harness our collective strength and sustain our commitment so we can focus on long-term solutions that will benefit us all, inshaAllah.

“And hold firmly together to the rope of Allah and do not be divided. Remember Allah’s favor upon you when you were enemies, then He united your hearts, so you—by His grace—became brothers. And you were at the brink of a fiery pit, and He saved you from it. This is how Allah makes His revelations clear to you, so that you may be rightly guided.” [Surah ‘Ali-Imran, 3:103]

Staying True to Our Values and Intentions

As uncomfortable as this is to say, at the height of all the activism, many things became trendy, like the watermelon gear and, understandably, the keffiyeh. New leaders emerged, social media accounts grew and some businesses made quite a profit. This is not necessarily a bad thing, but we should continuously renew our intentions to ensure that, first and foremost, our efforts are for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He) and, second, because we have a responsibility to help our brothers and sisters in need. The more sincere we are in our efforts, inshaAllah, the more barakah we will have in reaching our goals.

Narrated ‘Umar bin Al-Khattab: I heard Allah’s Messenger (ﷺ) saying, “The reward of deeds depends upon the intentions, and every person will get the reward according to what he has intended…” [Sahih Al-Bukhari]

As we reflect on the one-year mark, we must intensify our commitment to uphold justice and support those in Gaza. What we do now will set the landscape for five, ten, and fifty years from now in Palestine and all over the world. Although we continue to face an uphill battle, the discourse has undoubtedly shifted, and people are awakening in ways they never have before. We have made some progress and we cannot afford to let the energy fizzle out. This will be a long-term endeavor and one that requires unity, strategic thinking, and relentless perseverance.

May Allah subḥānahu wa ta'āla (glorified and exalted be He) grant us the strength and unity to uphold justice and support those in need.

 

Related:

5 Steps To Grow From Passive To Active Bystanders During The Genocide Of Gaza

Rising To The Moment: What Muslim American Activists Of Today Can Learn From Successful Community Movements During The Bosnian Genocide

1    Ozbay F, Johnson DC, Dimoulas E, Morgan CA, Charney D, Southwick S. Social support and resilience to stress: from neurobiology to clinical practice. Psychiatry (Edgmont). 2007 May;4(5):35-40. 2    Posting regularly on social media is helpful, but it can’t be our only strategy

The post A Year of Being Witnesses to Genocide: Psycho-Spiritual Perspectives To Help Grapple With Dissonance And Overcome Complacency appeared first on MuslimMatters.org.

The Things He Would Say – [Part 5]: Pray For Dana

3 October, 2024 - 18:36

A father with a severely autistic son dreams of going to Hajj, but will it ever happen?

Previous Chapters: Part 1 | Part 2 | Part 3 | Part 4

Golden Grill

Murid was on the way home with the kids after picking up Junaid from his special school, then Mina from the Islamic school. Driving up India Street, he happened to glance into the Golden Grill, a tiny halal Syrian restaurant, and saw that the three tables were empty, there were no customers. Must be the hour – somewhere between lunch and dinner.

On impulse, he turned into the next driveway and pulled up in front of the restaurant. He rarely took the kids to restaurants because Junaid had no impulse control and would take whatever food he liked from anyone’s plate, including strangers. As if that wasn’t bad enough, the boy had a whole host of food allergies. A single bite of spicy or sweet food could give him stomach pain for hours.

But the whole family loved Golden Grill’s chicken kebabs, french fries, hummus and flavorful bulgur. Murid didn’t care much for tabouli or stuffed grape leaves, as the acidity tended to give him and Junaid heartburn. Junaid’s would be much worse, actually. There were times when Junaid ate something he shouldn’t and Murid would be up with him half the night, giving him medicine and holding him while he cried. These sorts of allergies and digestive issues were common with autistic children, but knowing that didn’t make it easier to live with.

Nine Pennies

Murid ordered all his favorites, plus something called muhammara, which he was not familiar with. Today though, he felt like experimenting. The world lay ahead of him, full of possibilities. It was as if Allah had seen how hard he’d been working, how much he loved his kids, and how he yearned for certain doors to be opened – and of course Allah had seen all of this – and had answered. Murid was not normally the adventurous type. With two challenging kids to care for, he couldn’t afford to be. In the past, Dana had always been the brave one, curious about every new thing, while Murid had been conservative, wanting to play it safe. But Dana was gone to Allah knew where, and Murid had been stuck in a deep rut for a long time, and now the doors were opening, subhanAllah walhamdulillah.

So why not try something new?

Murid laughed at himself, acting as if trying a new food item was like diving into an unexplored trench.

“It’s your move, Baba,” Mina said. “Are you going to laugh at nothing like a weirdo, or play the game?”

They were playing a game called nine pennies. Murid had learned it from his mother as a child. You put nine pennies on the table in three rows of three, forming a square. Each player on his turn would take away either one, two, or three pennies in a row. Whoever was left with only one penny was the loser.

Boy Was Hungry

Junaid was walking around the restaurant, touching things, or, more often, extending his finger and almost touching them. The drinks cooler, the display counter, the register, the two other tables in the place. Sometimes he’d hum, or say an almost-word, like, “dowww,” or, “yaamm.”

“That’s a bit harsh, isn’t it? Calling me a weirdo?”

Nine Pennies gameHe scooped away a row of three pennies, leaving Mina with five. She immediately snatched one away, leaving a square of four. Murid studied the square, considering his options.

“You’ve already lost,” Mina said. “If you take one I’ll take two, leaving one. And if you take two I’ll take one, same result.”

“Oh, jinx,” Murid complained, and swiped his hand through the pennies. They’d played twelve games in a row and Mina won every time. Which was especially annoying, considering he was the one who had taught her to play.

The food arrived. Murid looked around to call Junaid over, and found him standing at his side, eating a chunk of beef kebab. He frowned. Where had Junaid gotten it? He spotted one of the restaurant workers sitting with a plate of food at the table behind him. The man met Murid’s eyes and smiled, waving a hand.

Murid was mortified. Junaid had taken food off the man’s plate. He stood and approached the man.

“As-salamu alaykum brother,” Junaid said. “I’m very sorry. My son is autistic, he doesn’t understand.”

“Is no problem,” the man said. “Boy was hungry, I give it.”

“Thanks.”

Muhammara

MuhammaraReturning to his table, he found Mina shielding the plate from Junaid.

“This muhammara stuff is delicious, but it’s spicy,” Mina said.

“I didn’t know. Scoop it into a little dish, I’ll eat it myself.”

“No. It’s bad for your heartburn, and it’s high in sodium. Take it back.”

Murid sighed heavily. Mina was right, but it was difficult sometimes being told what to do by your own child. Mina shouldn’t have to do that, she shouldn’t carry that responsibility. He scooped the muhammara into a napkin, and pushed it to the side.

He gave Junaid a chicken kebab, and the boy went back to wandering.

Mina dipped three french fries in ketchup and stuffed them into her mouth. “How many days,” she mumbled, “until you go for Hajj?”

“Four more days.”

“And how long will you be gone?”

“Twenty days.”

“You’re leaving us with Juliana for twenty days?”

“You’ll be fine, as long as you behave. Don’t give Juliana a hard time, okay? Don’t boil the eggs and put them back in the carton, or put toothpaste in the cream cheese container, or put a fake spider in the mailbox.” (All things Mina had done to Juliana in the past).

“Well…”

“I’m serious, honey bear. No weird pranks. Be ready for school on time, do your homework and chores, and help with Junaid. If you make it easy for her, you make it easy for me.”

“She’s not our mother.”

“Trust me, I know that. Also, Juliana will take you to visit Dada and Dadi sometimes.”

“I don’t want to.”

“They’re your grandparents and they love you. Just be nice. You know what I’m talking about.”

“The incident with Aunt Ganya.”

The corners of Murid’s mouth quirked upward as he suppressed a smile. “Incident. That’s one word for it. More like a fiasco that will go down in family history.”

“She started it.”

Murid sighed.

Junaid returned to them, grabbed Murid’s face and pressed his forehead against his father’s. Murid closed his eyes. Junaid’s hands were hot on his cheeks. The boy finally released him but continued to gaze into his eyes. Junaid’s eyes were light brown with golden flecks, and filled with calm intelligence. There was something deeply peaceful in his gaze, as if he accepted the world exactly as it presented itself, asking nothing more or less from it.

Then the boy took a kebab and walked away,

Make A Deal

“Baba,” Mina said, “Will you pray for Dana when you’re at Hajj?”

Murid paused. He swallowed a bite of food, put down the fork, and met Mina’s eyes. “No.”

“Do you still think about her?”

“Yes.”

“Then why won’t you pray for her?”

Pink envelope“It’s not the same thing.” Subconsciously he touched the coat pocket in which he kept Hiba’s letter. He’d been carrying it around and reading it from time to time.

Mina noticed the movement. “Will you let me read that letter?”

“No.”

His daughter looked down at her plate and pushed the bulgur around with a spoon.

Junaid came back to touch base. He leaned into his father and breathed in his ear. Murid put an arm around his son and pulled him close, then kissed his cheek. Junaid held his arms out, so Murid lifted the boy onto his lap. He didn’t care how it looked. Junaid grabbed another chicken kebab and took a bite, humming as he chewed.

“I’ll make a deal with you,” Mina offered. “I’ll behave myself when you’re gone if you pray for Dana at Hajj, and don’t marry anyone without me agreeing.”

Junaid squirmed in Murid’s lap, and Murid let him down.

“Counter offer,” Murid said. “I’ll pray for Dana, and I’ll consult with you before I marry anyone. But the decision is mine alone.”

Mina nodded seriously. “Deal. You still can’t beat me at nine pennies, though.”

“Yeah, well. That’s a different thing too.”

Part 6 will be published next week inshaAllah

Reader comments and constructive criticism are important to me, so please comment!

See the Story Index for Wael Abdelgawad’s other stories on this website.

Wael Abdelgawad’s novels – including Pieces of a Dream, The Repeaters and Zaid Karim Private Investigator – are available in ebook and print form on his author page at Amazon.com.

Related:

Breakfast With The Khans [Act One] – A Play

A Ramadan Quran Journal: A MuslimMatters Series – [Juz 18] The Bird

The post The Things He Would Say – [Part 5]: Pray For Dana appeared first on MuslimMatters.org.

Thoughts On Voting As Muslims In The Upcoming US Elections I Sh. Furhan Zubairi

2 October, 2024 - 13:00

I penned this short piece four years ago around the last US elections. In light of the general political landscape and atmosphere, I feel the message is even more important this time around. It is unconscionable for us as Muslims to vote for Harris or Trump and the parties they represent. Both candidates and their parties are complicit in the genocide and ethnic cleansing of our brothers and sisters in Palestine.

I genuinely believe that we as minorities living in America cannot influence foreign policy in any meaningful way. This is my opinion and anyone is free to disagree with it, but our foreign policy is dictated and shaped by the military-industrial complex, Western imperialism, Western hegemony, powerful interest groups, multi-national corporations, and a Western liberal paradigm that seeks to impose its values on the Muslim world. I personally am apathetic toward national politics. 

As conscious Muslims living in America our political involvement should be focused where we can actually make an impact. We should find a way to participate in politics, especially locally, that will bring about real and tangible social change fighting against poverty, discrimination, homelessness, food insecurity, drugs, and alcohol, demonstrating our morals and values.

This post may upset certain people and some of you may “cancel” me because of what I write here, but this is how I personally feel about participating in the upcoming elections.

Republican or Democrat?

Over the past 20 years, within the Muslim American community we have witnessed a number of shifts in the way people view certain ideas, concepts, values, morals, ethics, and accepted religious tenets and practices. One of those shifts has been our attitude toward politics and political participation in the two-party system, particularly in the Presidential elections.

Going through high school in the late 90s and college in the early 2000s I don’t remember there being a concerted effort to get Muslims to participate in presidential elections from religious leaders and institutions. I remember that most Muslims who were involved in politics viewed themselves as being more closely aligned with the Republicans because of certain perceived shared values. That is why there was a call for Muslims to support the party and vote for Bush Jr. However, as a result of his hawkish policies and administration, starting two unjustified wars in Afghanistan and Iraq, the war on terror, and a host of other detrimental domestic and foreign policies, those who supported the party and him realized they made the wrong choice. Now with Trump as the face of the party, the Republicans seem to be anti-immigrant and anti-Muslim. It appears to be absurd for a Muslim to be Republican because of their anti-Muslim bias.

US elections

To vote, or not to vote? [PC: Element5 Digital (unsplash)]

Those who still championed political participation on the national level shifted to the left and started aligning themselves with the Democrats. In the past three presidential elections, most Muslims voted Democrat and will most likely do so this November. With time this relationship has grown so strong and deep that now it seems like the only option for Muslims is to align with the Democrats and wholeheartedly embrace their platform. I understand the appeal because of their calls for civil and minority rights, multiculturalism, and other domestic policies, and how they are seemingly more accepting of Muslims. However, when we dig deeper we will find that they will never be truly accepting of our Islamic values. As a matter of fact, a lot of their domestic policies and values are in complete contradiction to the Divine Guidance we find in the Quran and Sunnah. I feel that it is absurd for Muslims to be Democrats because of their progressive values that are antithetical to the teachings of our faith.

Community First

To be as simple and straightforward as possible, I don’t think we belong in either of the two parties. I believe it’s time for us as a community to come together and build a grounded, robust, and nuanced framework for participating in politics that allows us to stick to our religious principles and values. Someone (I don’t remember who) shared earlier that as Muslims we should stay out of party politics and focus on specific policy issues. Sr. Nuriddeen Knight from the By the Fig and Olive blog said it beautifully: “No political party deserves our loyalty; When they work in our best interests we support them. When they don’t, we don’t. It’s that simple.” Developing this framework should be a joint effort between scholars, activists, community organizers, and political scientists. We should find a way to participate in politics, especially locally, that will bring about real and tangible social change fighting against poverty, discrimination, homelessness, food insecurity, drugs, and alcohol; demonstrating our morals and values.

In the past few months, especially the past few weeks, I have heard very vocal calls for Muslims to exercise their “voice” and go vote. This call has been the loudest for those who are pushing the community to vote for Harris and push Trump out. There are even some voices out there arguing that this is something that we have to do. Why is voting considered the only way to make our voices heard?

I am not saying “don’t vote.” I am also not criticizing those who choose to vote. What I am saying is to be conscious of what you’re doing, and make your decisions based on the principles and values of Islam. I don’t believe in the lesser of two evils argument for our current situation; they are both evil. We can make our voices heard in more effective and principled ways.

I remember that MSA West hosted a conference at UCI, where I was a student, in the early 2000s – it may have been 2002. Somehow they arranged for a collect call with Imam Jamil al-Amin that they broadcasted to the audience. Someone asked him about voting. I remember him saying something along the lines of, “Man, if voting worked they would have banned it years ago. Focus on establishing your prayers…” I don’t necessarily agree with that statement 100%, but I do feel that we should better educate ourselves on how national elections work with the two-party system and the electoral college, its flaws, and how we as a Muslim community can be most effective.

 

[Disclaimer: this opinion article does not reflect the views of MuslimMatters, a non-profit organization that does not endorse candidates and welcomes editorials with diverse political perspectives]

 

Related:

The Conflicted Muslim Voter And The Flawed Candidate | Imam Omar Suleiman

American Muslim Political Groups Call On Muslim Voters To Support Candidates For Justice

 

The post Thoughts On Voting As Muslims In The Upcoming US Elections I Sh. Furhan Zubairi appeared first on MuslimMatters.org.

Israeli Assault On Lebanon Kills Hassan Nasrullah: A Look Back On The Politics That Shaped His Leadership

1 October, 2024 - 10:30

The news filtered slowly through the smoke and ashes of the wreckage in Beirut after a gigantic Israeli bombardment: Hassan Nasrullah, the longstanding leader of Lebanon’s most formidable militia, had been slain. The group that he had led for over thirty years, which styled itself Hezbollah – or God’s Party – took a while to confirm the Israeli kill, which put paid to one of the Levant’s most consequential political-military leaders in recent history.

Not only had Nasrullah led Lebanon’s largest, best-equipped, and best-drilled militia – indeed, the only one that had survived decades of war in the late twentieth century with major strength – Hezbollah is also a major jewel in the crown of Iran’s regional vassals. The group’s popularity, which abides among Lebanon’s Shia population in particular, was once shared throughout the region as a result of its impressive military record against a bullying Israel’s repeated incursions into Lebanon.

Under Nasrullah’s leadership, Hezbollah challenged, and eventually forced to a close, Israel’s eighteen-year occupation of southern Lebanon in a way that no Arab force had done so before. That it was able to do so rested both in its roots among the long-disenfranchised and recently militant Shias of southern Lebanon – roots that included not only military but political, cultural, social, and economic dimensions – and also its particularly close links with Tehran. As by far the group’s longest-lasting and most charismatic leader, Nasrullah epitomized his group’s link with an Iran that bolstered and emboldened, but ultimately failed, to protect him.

Background

Lebanon’s Shias had historically had a marginal role in Lebanese society and politics, confined largely to the southern peasantry presided over by a handful of aristocrats. In the 1970s this changed with the rise of populist politics that was most effectively harnessed by a populist cleric trained in Iran, Moussa Sadr. Raised in poverty like thousands of other Lebanese Shia, Hassan Nasrullah was attracted to Sadr’s Amal Movement, and is said to have been gravely informed by the cleric that he bore the whiff of the Helpers of the Mahdi.

During this period Palestinian militants operated from southern Lebanon to exchange fire with Israel, which repeatedly mounted brutal incursions – not dissimilar to today’s campaign – in order to punish the locals, and soon set up a proxy southern Maronite militia that fought both Sunni Palestinians and Shia Lebanese. These Israeli attacks strained the relationship between the Palestinians and the southern Shias, to the extent that Amal offered little resistance when in 1982 Israel mounted a massive invasion of Lebanon. This Israeli assault was followed by a less brutal but equally galling occupation by its American suzerain, which set up its regional command for the Middle Eastern and North African region, Central Command or Centcom.

With Sadr long since vanished, Nasrullah and many other Shia militants saw little use left for Amal and instead set up separate cells to fight the Israelis, influenced in particular by the Iranian revolutionary regime. Among other tactics, they pioneered the first suicide attacks in the modern Middle East. Led by Ridwan Mughnie, a secretive but ruthlessly effective militant commander with close links to Iranian intelligence, such militants led a massive bombardment on the American barracks at Beirut in October 1983, which killed hundreds and forced the Americans to leave. The Israelis, however, never left, and by the mid-1980s the Iran-influenced Shia militants had united in an organization that called itself Hezbollah.

Hezbollah, backed by Iran, differed from Amal, which was backed by Syria, in that it openly worked with Sunni militants, Palestinians, and otherwise. During the late 1980s, indeed, the two Shia groups repeatedly clashed until Tehran and Damascus reached an understanding. Though Amal benefited from Syria’s longstanding occupation of northern-central Lebanon by monopolizing the formal parliamentary speakership reserved for Shias, it was Hezbollah whose influence would soar over the succeeding years by virtue of its hit-and-run raids against the Israeli occupation in the south.

Axis of Resistance

Nasrullah took over the leadership in 1992, by which point Israel had already captured or killed several of his predecessors. With Syrian help, in 1998 he thrust aside a bid for leadership by the group’s founder, Subhi Tufaili, who took a newly anti-Iran stance that annoyed both Damascus and Tehran. The rest of his time was spent organizing the war in the south, assisted by a capable field commander Nabil Qaouk, and building coalitions across the Lebanese political arena. In a field that had rested on sharing government posts by confession, Hezbollah championed the language of resistance to Israel – rather than backroom deals between various confessional blocs – as its major selling point.

In May 2000 Hezbollah’s strategy was vindicated when Israel finally withdrew from southern Lebanon, taking with them the collaborating militia led by Maronite commander Antoine Lahed. Yet Hezbollah did not attempt to take over Lebanon by force, instead building a “shadow state” that overlapped with much of the country’s weak political structure. Nasrullah’s charisma, political sophistication, and organizational skill made him Lebanon’s best-recognized militia leader, and he built diverse links far beyond the Lebanese Shia whose confidence his group had championed. His admirers included the Palestinian leftist Edward Said, the former Maronite army commander Michel Aoun, and even the onetime Sunni prime minister Rafic Hariri – a figure close to both Saudi Arabia and the United States, but one who applauded Nasrullah’s vigor. Even American leader George Bush II at one point flirted with the idea of Hezbollah entering formal politics in return for abandoning militancy – a flirtation that the group ignored.

The ‘Axis of Resistance’ [PC: Bloomberg]

Hezbollah’s particular mastery of the Lebanese arena was enhanced by, and in turn made the group more valuable to, a network of Iran-backed militias in the region that would eventually take on the moniker “Axis of Resistance”: resistance to the American-propped regional order with Israel at its apex. To some extent this was hype – Iran had, after all, assisted both the American invasions of Afghanistan and Iraq – but with Tel Aviv prodding Washington against Tehran, it was clear by 2005 that a confrontation was brewing. That spring Hariri’s assassination – widely blamed on Hezbollah, though without proof – triggered major unrest that forced Syria to quit its longstanding occupation of Lebanon as an American-friendly government led by Fouad Siniora won power.

However, this government was humiliated the following summer during yet another Israeli attack on Lebanon, which made a virtue of savagery – the term “Dahia doctrine”, named after a Beirut suburb, was coined by Israeli military commander Gadi Eizenkot to describe collective punishment as a strategy – but which was fought to a standstill by Hezbollah. Once more, Nasrullah’s prestige soared: he was seen as a champion of Lebanese independence, of resistance to Zionism, and even – in an age where sectarianism was spiraling, particularly in Iraq – a champion of cross-sectarian solidarity. Hezbollah’s much-vaunted links with Palestinian groups such as Palestinian Jihad and Hamas lent credence to these claims.

Yet at its root Hezbollah was a fundamentally pragmatic vassal of Iran, its immediate priority the maintenance of its own, and Iranian, influence in Lebanon. The group refused to take the bait when Israel and the United States provocatively assassinated Ridwan Mughnie in 2008, instead opting to force out Siniora’s government after a showdown over control of the capital’s airport. Similarly, subsequent Israeli assaults on Hamas-ruled Gaza provoked no Hezbollah escalation, though the Lebanese and Palestinian militants surely shared military resources and know-how.

Syrian Interlude and the Limits of Cross-Sectarian Solidarity

It was instead in 2010s Syria that Hezbollah mounted its next major military expedition. A major war broke out when the largely minoritarian Syrian regime of the Assad family bloodily cracked down on opposition, which quickly gained material support from Turkiye, Qatar, and Saudi Arabia. With historically Saudi-friendly Lebanese politicians such as Hariri’s son Saadeddine lending support to the budding Syrian insurgency and the United States making largely empty promises of support, Hezbollah and Iran reacted by bolstering crucial support to the government.

As Nasrullah railed against a “takfiri” conspiracy to oust the Syrian government, Hezbollah’s thunderous intervention at Qusair from May 2013 marked a turning point in the war. The militia deployed at major faultlines in Homs and Qalamoun, rescuing a teetering regime in spite of their distaste for some of its more sadistic measures. Iran and its allies portrayed the Syrian insurgency as a conglomeration of extremists and American stooges in service of Zionism: the road to Jerusalem, Nasrullah proclaimed in borrowing a common Iranian talking point, went not through the straight southern route but north through Syria.

In fact, as the mid-2010s showed, neither “takfiris” nor Zionists nor even the United States were prepared to topple the Syrian regime. Daesh’s emergence on the Iraqi-Syrian borderland was fought by the Syrian insurgents before it was fought by Iran; Israel was leery about what might replace the predictable Assads; and the United States soon made support to Syrian militants contingent on their fighting Daesh and not the regime. Indeed such Palestinian militants as Hamas were ranged in Syria on the side of the supposedly “Zionist” insurgents, not the regime: a stance that strained but did not snap their relations with Tehran.

By contrast, Hezbollah was wholeheartedly and decisively arrayed with Iran on Assad’s side, and though they did not indulge in the worst of the regime’s atrocities, the frequent sectarianism and abuses by the Iran-backed coalition made a mockery of their claims to cross-sectarian resistance. The Hezbollah of the 2010s – willing to engage in and rationalize assaults against Syrian Sunnis on behalf of a tyrant in Damascus – was a creature far different from the Hezbollah of the 1980s, which had fought alongside Lebanese Sunnis against the Assads’ vassals.

Unwanted Escalation

By the early 2020s, the war in Syria was beginning to abate – though Hezbollah continued to deploy at insurgent enclaves in the north – and heated up in Palestine once more. By this point the United States and Gulf states had lost interest in Syria entirely, and were bolstering the absurdly misnamed “Abraham Accords”, a very unAbrahamic coalition of Israeli ethnonationalists and Arab despots that sought to normalize their relations in a joint coalition against Iran by selling the Palestinians downriver. Naturally, this provoked Palestinian outrage, which repaired the links with Hezbollah. Repeated, bloody Israeli massacres and the ongoing blockade of Gaza provoked a mass counterattack, led by Hamas, in October 2023 – to which Israel responded with a nakedly genocidal onslaught.

Hezbollah and Iran had been taken aback by the Palestinian raid and by the brutality of the Israeli assault. Tehran avoided taking the bait of repeated Israeli escalations, realizing that Benjamin Netanyahu-Mileikowski wanted to drag it into an existential war with the United States. Hezbollah, as Iran’s vassal, acted somewhat more freely by exchanging cross-border fire into northern Palestine, which sent much of its settler population scurrying for cover but which also killed scores of Hezbollah fighters and many commanders. Though it dwarfed the reaction of pro-American Arab regimes, this was still a fairly muted reaction and fell short of Israel’s wish for a regional conflagration. So in September 2024, Tel Aviv flung down the gauntlet with brazen, brutal escalation in Lebanon.

Days after the murderous detonation of rigged pagers throughout Lebanon, Israel mounted a massive bombardment of Lebanon that killed hundreds within a day. In a repeat of 1982, they went even further by bombarding Hezbollah’s secret headquarters in Beirut. Along with an Iranian officer, Abbas Nilforoushan, the attack killed a dizzying array of Hezbollah leaders, including its ground commander Tahsin Akil and air commander Husain Surour: eventually, it was confirmed that the casualties included Nasrullah himself.  Though it is certain that this will not end their troubles in Lebanon – for every Israeli aggression has provoked local backlash over the past fifty years – it is nonetheless indisputable that among the tens of thousands of innocents, they have killed in the past year, the Israelis have chanced upon a very big fish.

 

Related:

Lebanon Faces Deadliest Day In Two Decades As Israeli Strikes Kill Over Five Hundred

Iran President Ebrahim Raisi’s Controversial Career Ends In A Helicopter Crash

The post Israeli Assault On Lebanon Kills Hassan Nasrullah: A Look Back On The Politics That Shaped His Leadership appeared first on MuslimMatters.org.

From the Chaplain’s Desk – Reflecting On The Final Days Of The Prophet This Rabi-ul Awwal

29 September, 2024 - 15:00

While the month of Rabi-ul-Awwal is often remembered by Muslims as the month in which our beloved Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was born, it also marks the final days and eventual demise of our Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) in the eleventh year of Islam. There are no special recommendations for this month, but it is a time to learn and reflect on how he lived his ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) final days.

 

After performing what we call the “Farewell Pilgrimage,” the Prophet ﷺ returned to Madinah for the very last time. According to several reports, the Prophet ﷺ remained in this world for approximately 81 days after the farewell pilgrimage.

Indications

The Quran is explicitly clear that the Prophet ﷺ had an appointed term and would leave the world at that time, according to the wisdom and decree of Allah ﷻ. Allah ﷻ says in the Quran:

  1. “You [O Prophet] will certainly die, and they will die too.” [Surah Az-Zumar: 39;30]
  2. “Muḥammad is no more than a Messenger; other Messengers have gone before him. If he were to die or be killed, would you regress into disbelief?” [Surah ‘Ali Imran: 3;144]
  3. “We have not granted immortality to any human before you [O Prophet], so if you die, will they live forever?” [Surah Al-Anbiya: 21;34]

The Prophet ﷺ sensed from certain verses of the Quran that were revealed late in his life that the time of his death was approaching. The Prophet ﷺ made references to his departure from this world, which were understood by some of his close Companions raḍyAllāhu 'anhu (may Allāh be pleased with him).

When the Prophet ﷺ sent Muʿādh raḍyAllāhu 'anhu (may Allāh be pleased with him) as a governor to Yemen, he saw him off to bid him farewell. The Prophet ﷺ walked alongside Muʿādh raḍyAllāhu 'anhu (may Allāh be pleased with him) as he was riding his animal. The Prophet ﷺ said, “O Muʿādh, I certainly love you. Perhaps you shall not see me after this year, and perhaps when you return to Madinah you will find my mosque and my grave.” Another indication was the revelation of Surah al-Naṣr. Several Companions such as ʿUmar and ibn ʿAbbās raḍyAllāhu 'anhu (may Allāh be pleased with him) understood it as a sign that the Prophet’s ﷺ time was soon. During the farewell pilgrimage, the Prophet ﷺ said, “Learn the rites of Ḥajj from me. I don’t know, perhaps this may be my last Ḥajj.”

The Prophet ﷺ fell ill during the month of Ṣafar and in preparation for his departure from this world, the Prophet ﷺ did some unique things. He visited the martyrs of Uḥūd and bid them farewell. After returning, he ascended the pulpit and said, “I am a predecessor before you and I am a witness over you. Your appointment with me is at the Ḥawḍ. I am looking at it while I’m standing right here. I do not fear for you the possibility that you will associate partners with Allah ﷻ in worship; rather, I fear for you in another sense: that you will compete with one another for the world.” 

The Prophet ﷺ also visited Baqīʿ at night as if he was saying farewell to the inhabitants. 

On Monday, the 29th of Ṣafar he developed a severe headache and a very high fever. He was sick for about 13-14 days and continued to lead the prayer for about 11 of those days; until he was too ill to do so. The Prophet ﷺ continued to alternate his visits between his wives and when his illness became more severe he started asking, “Where will I be tomorrow? Where will I be tomorrow?” His wives understood that he wanted to rest and be nursed in the home of ʿĀ’ishah raḍyAllāhu 'anha (may Allāh be pleased with her) and they gave him permission to do so. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) spent the last week of his life in her home under her loving and tender care.

On Wednesday, his temperature rose very high and he asked to be bathed with water. After he felt some strength, he tied a cloth around his head, sat on the pulpit, and delivered one of his final public lectures. The following is some of what he ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“May Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Curse be upon the Jews and Christians because they took the graves of their Prophets as places of worship.”

“If I struck anyone’s back, this is my back so take your revenge.”

“If anyone has a debt that I have not paid, then here is my wealth to take.”

The Prophet ﷺ praised the Anṣār.

He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was also reported to have said: “Allah ﷻ has a given a servant a choice between this world and what is with Him and He has chosen what is with Him.” 

Upon hearing this, Abū Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) began to weep uncontrollably. 

Some of the Companions started to wonder why he was crying and found it to be strange. The Prophet ﷺ said, “Do not cry, O Abū Bakr, for you are the one I trust the most in my companionship and with my family. Were I able to take a khalīl in this world, my khalīl would be Abū Bakr, but I cannot take a khalīl because Allah has chosen me as His khalīl. But, O Abū Bakr, between you and I is the brotherhood of Islam.”

The Prophet ﷺ then announced, “All the doors of the Masjid are to be closed except Abū Bakr’s door.” [Al-Bukhari – 466]

One of the final prayers that the Prophet ﷺ led was Maghrib on the Friday before his death, and he recited Sūrah al-Mursalāt. For ʿIshā, the Prophet ﷺ attempted 3 or 4 times to go to the masjid but he was unable to do so. He asked ʿĀ’isha raḍyAllāhu 'anha (may Allāh be pleased with her), “Have the people prayed?” She said, “No and they’re waiting for you O Messenger of Allah…” When he realized that he would not be able to make it, he told ʿĀ’isha raḍyAllāhu 'anha (may Allāh be pleased with her), “Tell Abū Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) to lead the people in prayer.” She said, “O Messenger of Allah, my father is a soft-hearted man; when he stands in prayer, he cries, and people won’t like it.” The Prophet ﷺ insisted, “Tell Abū Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) to lead the people in prayer.” ʿĀ’isha raḍyAllāhu 'anha (may Allāh be pleased with her) then urged Ḥafsah raḍyAllāhu 'anha (may Allāh be pleased with her) to ask the Prophet ﷺ to allow ʿUmar raḍyAllāhu 'anhu (may Allāh be pleased with him) to lead instead, and the Prophet ﷺ repeated even more emphatically, “Go and find Abū Bakr to lead! You are acting like the women around Yūsuf!” Abū Bakr (ra) then led the prayers until the Prophet ﷺ left this world. [Al Bukhari: 678]

The following day (Sat or Sun), the Prophet ﷺ gained enough energy to walk to the masjid while the Companions were praying Ẓuhr. Abū Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) stepped back to allow the Prophet ﷺ to lead, but the Prophet ﷺ motioned to Abū Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) to stay in his place… After prayer, the Prophet ﷺ addressed his Companions publically for the last time. He praised the Anṣār and instructed that they be taken care of. He also said, “None of you should die except with good thoughts of Allah.” The last thing he advised his Companions with was, “Guard the prayer! Guard the prayer! And fear Allah with those under your authority.”

The day before his death (Sun), the Prophet ﷺ asked ʿĀ’ishah raḍyAllāhu 'anha (may Allāh be pleased with her) how much money he had, and she collected seven dinars. He held them in his hand and said, “What will I say to Allah if I meet Allah with these coins?” He then instructed ʿĀ’ishah raḍyAllāhu 'anha (may Allāh be pleased with her) to give them away in charity. The Prophet ﷺ left this world without any money in his possession.

The next day (Mon), the Prophet ﷺ was in bed as Abū Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) led the Muslims in Fajr prayer. The Prophet ﷺ lifted the curtain and observed his Companions praying behind Abū Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) with a beautiful smile on his face. Anas raḍyAllāhu 'anhu (may Allāh be pleased with him) said, “We diverted our attention and almost invalidated our prayers out of happiness.” This is the last time they saw the blessed face of the Prophet ﷺ as he did not live until the next prayer time.

final days

PC: Natalia Trofimova (unsplash)

Later that day, Fāṭimah raḍyAllāhu 'anha (may Allāh be pleased with her) came to visit the Prophet ﷺ. He whispered something in her ear and she began to cry. He then whispered in her ear again and she smiled. Later, ʿĀ’ishah raḍyAllāhu 'anha (may Allāh be pleased with her) asked her what the Prophet ﷺ said. She said, “The first time he told me that he would not recover from his illness, and I wept. Then he told me that I would be the first of his family to join him so I smiled.” [Al Bukhari: 4433] When his fever intensified, Fāṭimah raḍyAllāhu 'anha (may Allāh be pleased with her) said, “How painful is the suffering of my father!” He ﷺ replied, “O Fāṭimah, your father will not suffer after today.”

ʿĀ’ishah raḍyAllāhu 'anha (may Allāh be pleased with her) placed the Prophet’s head on her lap and cradled him ﷺ. The Prophet ﷺ looked over to ʿAbd al-Raḥmān ibn abī Bakr’s miswāk. She asked, “Would you like me to take it for you?”

The Prophet ﷺ then raised his eyes upwards and began whispering. ʿĀ’ishah raḍyAllāhu 'anha (may Allāh be pleased with her) lowered her head to hear what he was saying, and she heard, “With the Prophets, the truthful, the martyrs, and the righteous. O Allah, forgive me, have mercy on me, and allow me to be with al-Rafīq al-Aʿlā (the Loftiest Company). His final words were, “al-Rafīq al-Aʿlā.”

Anas raḍyAllāhu 'anhu (may Allāh be pleased with him) said, “The day the Prophet ﷺ passed away everything became dark. I have never seen a darker day than the day on which the Prophet ﷺ passed away.” 

Lessons
  1. Acceptance of Mortality: The Prophet ﷺ knew that his time in the world was limited. He sensed it from certain Quranic verses and prepared both himself and his community for his departure. This is a reminder for us to accept the inevitability of death and to prepare for it spiritually.
  2. Preparation for departure: The Prophet ﷺ took several steps in preparation for his passing, such as visiting the martyrs of Uḥūd and Baqīʿ and bidding them farewell. He also emphasized to his Companions that he would soon leave the world and reminded them to stay firm in their worship and devotion to Allah subḥānahu wa ta'āla (glorified and exalted be He), and avoid competition for worldly gains.
  3. Humility and justice: The Prophet ﷺ, during his illness, offered anyone he may have wronged an opportunity to seek redress, showing his humility and sense of justice. He wanted to leave this world without owing anyone anything, and without holding grudges.
  4. Charity and Generosity: Before his passing, the Prophet ﷺ asked ʿĀ’ishah raḍyAllāhu 'anha (may Allāh be pleased with her) about any money they had left and immediately instructed her to give it away in charity, showing his commitment to meeting Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) without holding onto material wealth.
  5. The Importance of Prayer: One of the Prophet’s ﷺ final public instructions was to emphasize the importance of prayer. He repeatedly advised his Companions to “Guard the prayer!” which serves as a reminder for all Muslims to maintain their prayers, especially in difficult times.
  6. Compassion for Family: Even in his final moments, the Prophet ﷺ showed compassion for his daughter Fāṭimah raḍyAllāhu 'anha (may Allāh be pleased with her) when she expressed sadness over his suffering. He reassured her that after his death, he would no longer experience pain, showing the importance of comforting our loved ones during hard times.
  7. Leadership and Community: The Prophet ﷺ made arrangements for the continuity of leadership, appointing Abū Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) to lead the prayers. This highlights the significance of ensuring the well-being and unity of the community even after one’s departure.
  8. Final words and readying to meet Allah subḥānahu wa ta'āla (glorified and exalted be He): In his last moments, the Prophet ﷺ expressed a longing to be reunited with “al-Rafīq al-Aʿlā” (the Loftiest Company), meaning Allah subḥānahu wa ta'āla (glorified and exalted be He), the Prophets, and the righteous. His last words were a beautiful reminder of his connection to the Divine, which left a lasting impression on his Companions.

There are many many lessons to take from the life of our beloved Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), but also many to take from his final hours on earth.

 

Related:

From The Chaplain’s Desk: Expressing Love For The Prophet

Podcast: The Prophet ﷺ and Secrets To A Good Death | Dr. Muhammad Wajid Akhter

 

The post From the Chaplain’s Desk – Reflecting On The Final Days Of The Prophet This Rabi-ul Awwal appeared first on MuslimMatters.org.

Seven Virtues With Which To Navigate Recruitment: Humble Advice To Young And New Muslims

27 September, 2024 - 12:00

Alhamdulillah.

As a young or new Muslim, you may encounter various groups (‘Salafists,’ ‘Traditionalists,’ ‘Activists,’ and many strands in between) who are eager to engage you in their causes. Each of them carries elements of truth and sincere intent. After thorough examination within your capacity and praying for guidance from your Lord, work with the one that resonates with your heart, but remember: your journey in Islam is long, and there is much knowledge, history, and understanding that you, and likely those who invite you, have yet to fully grasp.

Beware of zealotry, for it can lead you astray. Instead, proceed with care and reflection, knowing that your ultimate goal is your own salvation and the pleasure of Allah subḥānahu wa ta'āla (glorified and exalted be He). Dogmatism can deform your intellectual, moral, and spiritual self, confining you to rigid structures that may obscure the broader beauty of Islam. Compartmentalization will limit your reach, keeping much goodness and wisdom beyond your grasp.

These groups are comprised of flawed humans, just like you. They may present to you certain truths that appeal to your pure fiṭra (natural disposition), but along with those truths, they may slip into unexamined dogmas that have weak foundations.

Many before you have been sacrificed for personal ambitions or dogmatic visions, often cloaked as noble causes. Reflect on all those who lost their lives following the countless “Mahdis” throughout our history. Consider reading the correspondence between “al-Nafs al-Zakiyyah” and Abū Jaʿfar al-Manṣūr. These were the campaign debates of their time. This will help you better understand why many in Muslim lands hold an aversion to politicized religion. But does that mean one should embrace a form of Islam that reconciles with corruption, passively awaiting a better place in the Hereafter? Are all those who promote such an approach entirely free from their own agendas?

As you reflect on the effectiveness of the group you follow as diagnosticians and healers, consider this: Have their solutions produced tangible results when they held the majority or were in power? Has spiritual lethargy, moral decline, material backwardness, and defeat at the hands of others been limited only to times and places under the influence of their intellectual opponents? Moreover, can the significant issues within their own ranks be easily dismissed as mere external conspiracies?

At first, you may not notice gaps or inconsistencies because of your limited exposure to Islamic knowledge and history. Also, part of this, naturally, is a result of youth and inexperience.

Equip yourself with the following seven virtues as you walk this path:

1. Sincerity and a heart deeply connected to Allah subḥānahu wa ta'āla (glorified and exalted be He).

2. Humility and harboring a positive outlook toward others help guard against the corrosive effects of cynicism.

3. Knowledge: Start with structured learning, but understand that true knowledge expands far beyond fixed curricula.

4. Moderation, which anchors you in the middle ground.

5. Rationality: Never relinquish this precious Divine Gift to any fallible human.

6. Honesty: To preserve your integrity, prevent double standards or deliberate blind spots, and remain open to the Truth, regardless of its source.

7. Pragmatism: Balancing honesty with practical wisdom allows you to collaborate with various groups without compromising your principles, while striving to follow the paths within these groups that are the least dogmatic and fanatical.

Avoid being conscripted into lost battles or sacrificing yourself for causes that may lead nowhere. Strive to leave a lasting, positive mark on the world, so that by the time you depart, your legacy will reflect the principles of Islam in their truest form.

وصلى الله على محمد والحمد لله رب العالمين

 

Related:

Lowlier Than Thou – Naseeha tips from Ibn Rajab

From The Chaplain’s Desk: Valuing And Nurturing Faith On Campus

The post Seven Virtues With Which To Navigate Recruitment: Humble Advice To Young And New Muslims appeared first on MuslimMatters.org.

Lebanon Faces Deadliest Day In Two Decades As Israeli Strikes Kill Over Five Hundred

25 September, 2024 - 12:02

Lebanon suffered its bloodiest day in decades as the Israeli airforce turned its gunsights north this week. Over five hundred people are confirmed to have lost their lives as Tel Aviv, which has exchanged fire with Hezbollah for nearly a year on the border, mounted a sweeping bombardment of the country’s south. It marked yet another escalation to coincide with the ongoing genocide in Gaza as well as Israel’s belligerence toward Lebanon, which has resulted in a number of invasions in the past fifty years.

The massive aerial bombardment throughout Lebanon, particularly its Shia-majority south, is confirmed to have killed at least 569 people in its first day. This days after Israel planned a brazen terrorist raid, detonating communication devices in public spaces that killed several people and injured hundreds. The Israeli government is bristling with fighting words. In one of several examples, education minister Yoav Kisch declared, “The way things are progressing at the moment, Lebanon will be annihilated…the price of aggression from Lebanon’s territory will be paid by the state of Lebanon.” He then added, “I am correcting myself: it will not be annihilated. Lebanon as we know it will cease to exist.”

Israel attacks Lebanon

A rescuer inspects the debris at the site of an overnight Israeli strike on a pharmacy in the southern Lebanese village of Akbiyeh on 24 September 2024 (AFP/Mahmoud Zayyat)

The pomposity of these words and the general aggressiveness of the Israeli position reflects the standard position of Tel Aviv, typified in a characteristically incongruous euphemism – “de-escalation through escalation” – with regards to Lebanon, supposing that a major assault will cow the Lebanese state and populace, perhaps with the result of overthrowing or purging Hezbollah or otherwise coming cap in hand for a meek surrender. It ignores the long history of Israel’s wars in Lebanon, all of which have been wholly unsuccessful and only served to bolster the ranks of militant groups such as Hezbollah.

Background

The Lebanese border with the Israeli occupation of northern Palestine has been unquiet for the better part of the last year, with regular exchanges of fire almost since the Gaza genocide began further south. Hezbollah, which was originally formed during Israel’s 1980s occupation of Lebanon, largely dominates the Shia-majority south of the country. Since Palestinian militants originally ensconced themselves in the region during the 1970s Israel’s attitude has been one of collective punishment: making the Lebanese state and people pay for any acts of militancy with purposely disproportionate attacks.

That strategy peaked in the 1982 invasion of Lebanon, which advanced as far north as its capital, but although Israel did manage to expel much of the then-Fatah-led Palestinian resistance, they soon encountered various Lebanese opponents -most prominently Hezbollah- and were eventually forced to withdraw in 2000 after years of skirmishes punctuated with occasionally massive assaults that always featured the same pattern of collective punishment. This was formalized after the 2006 war with the Israeli military’s so-called “Dahia doctrine”, named after a suburb Israel heavily targeted, which called for wholesale and indiscriminate destruction as a form of political pressure. The architect of this brutalist doctrine, Gadi Eizenkot, is today a minister in the Israeli government.

With its major Iranian support, Hezbollah has often been earmarked both by Israel and by various Arab rivals as a rival: this is one of the enemies against which such Arab states as the United Arab Emirates and Bahrain have embraced American-brokered normalization with Tel Aviv. There is no doubt that the group has been historically effective in fighting Israeli attacks, and after it repulsed the 2006 Israeli attack, was widely portrayed as the world’s most effective non-state army. The group more contentiously brandished that ability in the Syrian war in the 2010s to help rescue the regime of Bashar Assad from a predominantly Sunni insurgency, draining much of its earlier goodwill. Nonetheless, the group’s legitimacy within Lebanon hinges on its image as “resistance”, primarily to the many Israeli attacks that have charred the country’s history.

Though its leader Hassan Nasrullah was careful not to commit himself to a full-scale war – conscious, likely, of Iran’s interests against such a conflagration – his group has nonetheless responded to the Gaza genocide with a series of raids on the Israeli border, which have marked a low-lying border war that has sent most settlers scuttling south for safety. Israel has killed several leading Hezbollah commanders – including its air commander Ali Burji, field commanders Abu-Taleb Abdullah, Abu Nima Nasir, and Jawad Tawil, and military chiefs Mohsen Shukr and more recently Tahsin Akil.

This autumn, as the Gaza genocide reaches a year, Israel has now decided to expand the war against the Lebanese state and its citizens.

 

Related:

Israel Seeks Escalation For Latitude – The Regional “Conflict” Widens

“In Our Thousands, In Our Millions” | The Palestinian Refugee Camps of Lebanon

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University Chaplains’ Perspective On Campus Protests [Part V] – A Situation Of Haqq And Batil

23 September, 2024 - 23:40

By Ibrahim Moiz for Muslim Matters

Previous Parts: Part 1 | Part 2 | Part 3 | Part 4

After the tumultuous 2023-24 school year, where American students protesting against the Israeli genocide at Gaza were vilified and repressed across the country, MuslimMatters interviewed chaplains Omer Bajwa of Yale University and Abdul-Muhaymin Priester of Grinnell College for their thoughts on these momentous events. In this third part of a five-part interview, the imams discuss the relationship of these events on interfaith relations, the impact that an institutionally approved genocide has left on non-Muslim communities, and the apocalyptic motivations behind much American support for Israel.

Oppressed and Oppressors

Chaplain Eugene Abdul Muhaymin PriesterAbdul-Muhaymin Priester:  From a personal standpoint, speaking as a Muslim outside of anything else right now, I think one of the main things that we have to remember is that despite all of the suffering that we’re witnessing, despite how much confusion and anger that people may be experiencing, or sadness or whatever emotions they’re going through – this is from the Qadr (predestination) of Allah. Qadr is Qadaa’ (decreed). This is Divine determination of what’s going to happen and this is Divine decision about the outcome of whatever intentions or choices that we may have.

This is one of the things that I kept trying to remind the students of in my khutbahs. Just to remind them that we have to get our minds out of that secular-religious paradigm that we were operating from, and we have to look at this strictly through the prism of, like I said earlier, this is Haqq, this is Batil. You’ve got Zalims (oppressors), you’ve got Mazloums (oppressed). These people are oppressing a particular people, and there’s nothing else to discuss about, anything else, period, for me.

And I think in seeing this we also have to remember that there is something that is very good that is coming out of this right now. We have seen an entire government, political, ideological structure get dismantled in front of our eyes in the last eight months. Allah has taken all of the money and time and everything that was invested into this idea called Israel, this apartheid state of Israel, and He’s turned it on its head.
Yes, they’re fighting to uphold it, but at the same time like we understand, the entire world outside of the United States and a few of their European allies, the opinion of the entire world has flipped on its head. And everyone has, in some aspect or other, it may not be in totality, but in one aspect or another, they have seen the reality of what this project is.

What Israel Was Always About

(Abdul-Muhaymin Priester continues:) This was never about making sure that they had a homeland. Now this is where the political aspect that we talked about earlier comes in. This was about making sure that they had a foothold in a region of the world that would allow them to continually make sure that they would disrupt any effort that Muslims could ever put forward into unifying themselves among one civilized form of leadership. That’s all this was ever about. It was about dismantling the Ottoman Empire and fracturing the Muslim world to the point where they didn’t have to worry about it as a polity any longer on the world stage.

And if you’re a student of political science or history [and] you think otherwise, you need to go back and take your degree back because it didn’t work for you. That’s all this ever was. That’s all it is right now…As Muslims we need to remember this is a situation of Haqq and Batil.

And this also should be an encouragement for us to get up and put in that work that we know we need to know. It doesn’t have to do anything with being belligerent, bellicose, none of that. This is about putting in the work in order for Haqq to triumph over Batil, end of discussion. Whatever manifestation that comes through, because like we talked about – yes there’s Muslims participating, there are voices that are being heard, but we should have been the ones leading the charge from day one. Anybody who came to participate in anything that had to do with this situation with our brothers and sisters should have been coming to join us, we shouldn’t have been going to join them. Because, end of the day, these are our brothers and sisters.

And yes, everybody [will] have their questioning on the day of Yaumul-Qiama, but as Muslims we’re the ones who hold a responsibility, and we’re going to get questioned about it in some form or another for some reason, whatever capacity that we were responsible for.

I Want the Students to Know We Care

Chaplain Omer BajwaOmer Bajwa: What I would say is definitely, as a chaplain, as a spiritual advisor and spiritual caregiver to our campus community, I want them, the students and the readers to know that we care so deeply and are so impressed with their activism, their civil disobedience – this is a great American tradition, right? First Amendment right to free assembly, to free speech, to civil disobedience? Our students, our communities are understanding that this is so effective and critical and essential to this conversation.

Then, (to know that) we care for them. As the imam said, at the end of the day, from our spiritual lens, this is about Haqq and Batil, Haqq versus Batil. There’s a great moral and ethical awakening that is happening in front of our eyes. They’re asking very deep, existential, and spiritual, and philosophical questions – they’re grappling with these issues in real time, they’re seeing this. There’s a great unveiling going on about power, and about hypocrisy, and about obfuscation, and about lies.

And this is, like – you’re getting a front row education in the way the world works, is what I would say. We’re seeing that especially on college campuses. And as chaplains who work alongside these communities, we’re walking with them through this.

End of Interview

Related:

A Tide Is Turning: The Capitol Consensus On Israel Is Crumbling

Debunking Beheaded Babies, Concert Rapes, And Human Shields: Hasbara Words That Work For Israeli War Crimes, Apartheid, And Genocide

 

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