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I Can’t Feel Anything in Prayer – Understanding Spiritual Dryness | Night 16 with the Qur’an

5 March, 2026 - 03:39

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Confession You’re Not Hearing

Your teen is praying five times a day. Or trying to. Going through the motions.

But if you asked them how they actually feel during salah, here’s what they might say—if they felt safe enough to be honest:

“Nothing. I don’t feel anything. I might as well be reciting math tables.”

Most parents never hear this because most teens learn early that admitting spiritual emptiness is dangerous. It gets met with:

  • Lectures about weak iman
  • Increased religious requirements
  • Disappointment
  • Fear that they’re becoming “one of those kids”

So, they perform. They show up to the masjid when you go. They look like they’re praying at home.

But inside? Silence.

This piece is for the parent who wants to understand what’s actually happening—and how to respond in a way that strengthens faith rather than destroying it.

First: Understand What Spiritual Dryness Actually Is

Spiritual dryness is the experience of performing religious acts—prayer, dhikr, Quran recitation—while feeling no emotional or spiritual connection.

It’s not apathy. A teen experiencing spiritual dryness still cares. They’re often distressed that they don’t feel anything.

It’s not hypocrisy. A hypocrite practices outwardly while believing nothing inwardly. A spiritually dry Muslim practices while desperately wanting to feel something.

It’s the gap between action and feeling. And it’s one of the most common—and least discussed—experiences in Muslim spiritual life.

What the Prophet Actually Said About This

Most Muslim parents don’t know that the Prophet explicitly addressed spiritual highs and lows as normal human experience.

Handhalah, one of the scribes of revelation, came to the Prophet ﷺ distressed. He said:

“O Messenger of Allah, when we are with you, you remind us of the Fire and Paradise until it’s as if we can see them. But when we leave you and return to our families and our work, we forget much of that.”

Handhalah thought this made him a hypocrite. That his spiritual high in the Prophet’s ﷺ presence and his spiritual low at home meant that something was wrong with his faith.

The Prophet ﷺ said:

“By the One in Whose hand is my soul, if you were to continue in that state in which you are when you’re with me and in remembrance of Allah, the angels would shake hands with you in your streets. But O Handhalah, there is a time for this and a time for that. (Muslim)

“There is a time for this and a time for that.”

The Prophet ﷺ is saying: Spiritual peaks and valleys are part of being human. If you were spiritually elevated 24/7, you’d be an angel, not a human. And Allah created you human.

The presence of spiritual dryness doesn’t mean your teen’s faith is weak. It means they’re human.

Why Spiritual Dryness Happens

There are multiple causes, and they’re rarely purely spiritual:

  1. Developmental: Adolescence is when abstract thinking develops. Teens start analyzing their internal states in ways they never did as children. A child prays and doesn’t question whether they “felt” anything. A teen becomes hyperaware of the absence of feeling—and that awareness itself can create anxiety.
  2. Neurological: Peak spiritual experiences—moments of intense connection, tears in prayer, overwhelming gratitude—involve dopamine release and prefrontal cortex activation. But the brain can’t sustain that indefinitely. It returns to baseline. That’s not spiritual failure; it’s neurobiology.
  3. Routine: When prayer becomes pure routine—same surahs, same adhkar, same places, for years—the brain processes it on autopilot. The lack of novelty means lack of attention.
  4. Exhaustion: Physical, mental, and emotional exhaustion directly impacts spiritual experience. A teen who’s sleep-deprived, academically overwhelmed, and socially stressed will struggle to experience khushu’ in prayer.
  5. Trauma or Depression: Sometimes spiritual dryness is secondary to mental health struggles. A depressed teen experiences anhedonia—inability to feel pleasure or connection in anything, including prayer.
  6. Spiritual Growth: Classical Islamic scholars describe spiritual dryness as a normal stage on the path toward Allah. Imam al-Ghazali writes that dry seasons are when sincerity is tested. Anyone can worship when it feels good. The real question is: Will you worship when it feels like nothing?
What NOT to Say

Don’t say:

  • “You just need to pray with more focus.” (This makes it their fault for not trying hard enough.)
  • “Maybe you’re not in a state of wudu properly.” (This creates obsessive checking and religious OCD.)
  • “You must have committed a sin that’s blocking you.” (This creates shame and fear.)
  • “Other kids don’t have this problem.” (This isolates them and adds guilt.)

Why these responses fail: They all imply that spiritual dryness is a personal failure rather than a normal human experience that even the Companions went through.

What TO Say

Do say:

  • “That must be really hard. Tell me more about what that feels like.” (Opens conversation without judgment.)
  • “I’ve felt that way too.” (Normalizes the experience.)
  • “The fact that you’re still praying even though it feels empty shows real commitment.” (Reframes it as strength, not weakness.)
  • “There are times when worship feels easy and times when it’s hard. Both are part of faith.” (Gives Islamic framework.)
  • “What do you think might help?” (Invites them into problem-solving rather than lecturing.)

Practical Support: What Parents Can Do

  1. Check the basics first

Before assuming it’s a deep spiritual crisis, check:

  • Are they sleeping enough? (Chronic sleep deprivation kills spiritual experience.)
  • Are they overwhelmed academically or socially? (Stress blocks presence.)
  • Are they eating properly? (Nutrition impacts mood and energy, which impacts prayer.)
  • Are they spending hours on screens before praying? (Overstimulation makes stillness feel unbearable.)
  1. Help them break the routine

Suggest small changes:

  • Learn a new surah
  • Learn different adhkar the Prophet ﷺ used in prayer
  • Go to a different masjid for one prayer
  • Make sure you don’t have your phone near you (vibrations or dings ruin focus)

Small disruptions break autopilot.

  1. Teach the meaning

Most teens have been reciting Surah al-Fatihah since childhood. They can say it in their sleep—which is the problem.

Sit with them and go through a tafsir of Fatihah. Explain what each phrase means. What they’re asking for. Who they’re addressing.

Know what they’re saying in the prayer is the biggest game-changer for most people.

  1. Normalize the spiritual journey

Share stories of scholars who went through dry seasons. Share your own experience if you’ve been through this.

The message: Spiritual dryness is a normal stage of faith development, not a sign of failure.

  1. Separate mental health from spiritual state

If spiritual dryness is accompanied by:

  • Loss of interest in activities they used to enjoy
  • Changes in sleep or appetite
  • Withdrawal from friends and family
  • Hopelessness or thoughts of self-harm

This may be depression, which requires professional help—not just more prayer.

(We’ll address this more fully in tomorrow’s discussion, insha Allah.)

Warning: When “Pray More” Makes It Worse

Some parents respond to spiritual dryness by increasing religious requirements: more prayer, more Quran, more Islamic lectures.

This can backfire catastrophically.

If a teen is already feeling disconnected from prayer, forcing more of it can create:

  • Religious trauma (prayer becomes associated with pressure and shame)
  • Rebellion (they associate Islam with parental control)
  • OCD-style scrupulosity (obsessive checking of wudu, prayer movements, etc.)

The Prophet warned against this:

“Make things easy and do not make them difficult. Give glad tidings and do not repel people.” (Bukhari)

If your teen is struggling spiritually, less with sincerity is better than more with resentment.

The Metric That Actually Matters

Your teen thinks the prayer where they cried was more valuable than the prayer where they felt nothing.

But that’s not how Allah measures.

Allah measures: Did they show up? Did they stand before Me even when they didn’t feel Me?

The Prophet ﷺ said: “The most beloved deed to Allah is the most consistent, even if it is small.” (Bukhari, Muslim)

Consistency while feeling nothing > intensity that fades.

The prayer your teen does when they feel spiritually dead is building their character in ways the emotionally elevated prayer never could.

Discussion Questions for Families

For Teens:

  1. Have you ever felt spiritually disconnected during prayer? What did that feel like?
  2. Do you feel like you can talk about spiritual dryness, or does it feel shameful?
  3. What helps you feel more present in prayer?

For Parents:

  1. Have you experienced spiritual dryness in your own life? Did you have support?
  2. How do you respond when your teen seems disengaged from prayer?
  3. Are you measuring their faith by external performance or internal consistency?

For Discussion Together:

  1. What does the hadith about Handhalah teach us about spiritual highs and lows?
  2. How can our family create space to talk about when worship feels hard?
  3. What small changes might help make prayer feel less routine?

The Bottom Line

When your teen says “I don’t feel anything when I pray,” they’re not rejecting Islam.

They’re experiencing something the Companions and great Muslims across history experienced. Something every believer goes through.

Your job isn’t to fix it immediately. Your job is to help them keep showing up—even when showing up feels pointless.

Because the teen who learns to worship when they feel nothing is learning sincerity in its deepest form.

Continue the Journey

This is Night 16 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow: Night 17 – Is Depression Due to a Lack of Faith?

For daily extended reflections with journaling prompts, personal stories, and deeper resources, join Dr. Ali’s email community: https://30nightswithquran.beehiiv.com/

Related:

When You Have Doubts About Allah | Night 15 with the Qur’an

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

The post I Can’t Feel Anything in Prayer – Understanding Spiritual Dryness | Night 16 with the Qur’an appeared first on MuslimMatters.org.

Every Sin Has a Cure | The Venom and the Serum Series

4 March, 2026 - 12:00

The following transcript has been generated using AI, and may contain some errors that we have missed.

Every Sin Has a Cure

The Illness & the Cure Series — Shaykh Ammar Alshukry

As-salāmu ʿalaykum wa raḥmatullāhi wa barakātuh.

I’m Ammar Alshukry, and I’m excited to be doing this series, in shāʾ Allāh taʿālā, in partnership with MuslimMatters, based on the incredible book by Ibn al-Qayyim: Ad-Dāʾ wa ad-Dawāʾ (The Illness and the Cure).

This is a book that scholars have long encouraged young people to read. They said that it is from the good fortune of a young person to benefit from it. Al-ḥamdu lillāh, I previously taught it as an AlMaghrib seminar called The Venom and the Serum, and I’m happy to reformat it for the MuslimMatters audience. What we’ll be doing is presenting summaries of some of the major chapters of the book.

The Question That Began the Book

The book begins with a question posed to Ibn al-Qayyim. I’ll paraphrase it:

What do the scholars of the religion say about a man who has been afflicted by a sin that he cannot leave, and he fears it will ruin his worldly life and his Hereafter? He has tried to repel it by every means, but it only grows stronger. What is the path to removing it? What is the means of escape? May Allāh have mercy on whoever helps an afflicted person.

You can see that the questioner asks with humility, includes duʿāʾ for the scholar, and references the ḥadīth:

“Allāh aids the servant so long as the servant aids his brother.”

This teaches us an etiquette of seeking knowledge: be gentle, respectful, and sincere when asking.

Ibn al-Qayyim responded not with a short answer — but with an entire book. That shows the depth of care scholars had for those seeking guidance.

The Core Issue: Struggling With Desire

From the wording of the question, Ibn al-Qayyim understood that the person was struggling with lust (shahwah). Some scholars even inferred he may have been referring to same-sex desire.

This is why scholars say the book is especially valuable for young people — because desires often accompany youth.

The Prophet ﷺ said:

“Allāh is amazed at a young person who has no ṣabwah (inclination toward desires).”

Passion and desire are natural, but they must be guided.

Chapter One: Inspiring Hope

Ibn al-Qayyim begins with hope.

He reminds us that every illness has a cure, including spiritual illnesses.

The Prophet ﷺ said:

“For every disease, Allāh has created a cure.”
“O servants of Allāh, seek treatment.”

Spiritual diseases deserve even more attention than physical ones.

The First Cure: The Qurʾān

Allāh says in Sūrat Yūnus:

“O mankind, there has come to you an admonition from your Lord, and a healing (shifāʾ) for what is in the hearts.”

The Qurʾān is described as shifāʾ — a source of healing.

The Second Cure: Duʿāʾ (Supplication)

Duʿāʾ is one of the most effective means of securing good and repelling harm.

But people often ask:
“I’ve made duʿāʾ — why hasn’t it been answered?”

Ibn al-Qayyim explains two main reasons:

1. Weakness in the Duʿāʾ Itself

The issue may be a lack of certainty (yaqīn) or focus.

He compares duʿāʾ to a sword:
A sword is only as effective as the person wielding it. If someone is unskilled, the problem is not the sword — but the user.

2. Impediments Blocking Acceptance

The Prophet ﷺ described a traveler raising his hands in duʿāʾ, yet:

  • His food was ḥarām
  • His drink was ḥarām
  • His nourishment was ḥarām

So how could his duʿāʾ be accepted?

Spiritual nourishment matters.

Abū Dharr رضي الله عنه said:

“The amount of duʿāʾ needed alongside righteousness is like the amount of salt needed for food.”

When a person is upright, even a small duʿāʾ can be powerful.

Duʿāʾ and Qadr (Divine Decree)

A common confusion is:

“If everything is written, why make duʿāʾ?”

Ibn al-Qayyim explains that Allāh wrote both the outcome and the means.

  • If success is written for you, striving is also written.
  • If strength is written, training is written.
  • If relief is written, duʿāʾ is written.

We constantly try to repel one destiny with another — ignorance with education, poverty with effort. Duʿāʾ is simply another means.

The correct understanding is that duʿāʾ itself is part of qadr and can change outcomes by Allāh’s permission.

“Duʿāʾ Is Action”

Shaykh Muḥammad al-Sharīf رحمه الله once said that the key to his success was duʿāʾ.

When asked, “What comes after duʿāʾ — action?” he replied:

“Duʿāʾ is action.”

Think about the things you want.
In the past seven days, how often have you sincerely asked Allāh for them?

Many people claim to make duʿāʾ, but often it is distracted and unfocused. The Prophet ﷺ said that Allāh does not respond to a heedless heart (qalb ghāfil).

Etiquettes of Powerful Duʿāʾ

Ibn al-Qayyim lists several keys:

  • A present and attentive heart

  • The last third of the night

  • Between the adhān and iqāmah

  • After obligatory prayers

He summarizes the etiquette poetically:

  • Still your heart before the King of kings
  • Begin with praise and ṣalawāt upon the Prophet ﷺ
  • Face the qiblah with humility
  • Seek forgiveness before asking
  • Raise your hands
  • Ask persistently — do not despair at delay
  • Combine hope and fear
  • Give charity before making duʿāʾ when possible
  • Invoke Allāh by His beautiful Names

A duʿāʾ made with these elements is rarely rejected.

In shāʾ Allāh taʿālā, in the next session we will discuss the belittling of sins — how even small sins can accumulate and harm the heart.

Jazākum Allāhu khayran for joining us on this journey.

Related:

[Podcast] Vulnerable Sinners vs Arrogant Saints | Sh. Abdullah Ayaz Mullanee

The post Every Sin Has a Cure | The Venom and the Serum Series appeared first on MuslimMatters.org.

The Many Faces Of Ramadan

4 March, 2026 - 07:41

I’ve been here before, standing at these gates, shaking a little—another Ramadan lies just past this doorway—but it’s never quite the same I or the same here.

Some things are the same, like the trepidation, always the trepidation—the feeling that I’m not ready. But is it not the Giver who decides on the timing of the gift and not the recipient?

I did not always see the gift, could not always put into words what it meant to me, but year after year, there was something to gain, something to learn.

As a child, I barrelled through its gates headfirst, shrieking with laughter at my big brother’s suhoor antics: tumbling out of bed minutes before fajr, bleary-eyed, glasses askew; glugging down a full pitcher of water as five younger siblings cheered him on; inhaling whatever food remained on the table; turning, with cheeks bulging, to whichever clock showed an extra minute. There were no decorations or coloured lights in my Toronto home those days, but Ramadan glowed brightly with family, good food, and a shared challenge.

As a teen, I entered its gates more mindfully, resolving to read a juz a day, along with the English translation. Despite my short-lived enthusiasm—when I fell a few days behind, I threw my hands up in defeat—it was the beginning of a journey. I let go of the timeline and puttered along anyway, taking charge of learning the message I’d only experienced secondhand. I filled the margins with pencilled-in notes, curly brackets, and underlines; my eyes and heart were opened wide; I often thought, How have I never read this before?

ramadan

In my twenties, I saw Ramadan as a mirror that showed me where I was and where I needed to go. After iftar, I’d rush to get ready as family negotiations began on which mosque to visit that night, my father threatening to stay home if my siblings and I were late: If we’re going to miss ishaa, we’re not going! I found a space, those nights, when the words of God fell directly on my heart, and the world around me fell away.

There was space, too—an opening—for supplication, a direct line to request all that I wanted. The most fervent duaa, to be sure, was for a righteous spouse; Abee seemed the most difficult human on earth when it came to marriage.

Then, just like that, Ramadan came upon me as a new wife in a new land. Egypt was my parents’ homeland, Alexandria the destination of many past summers, but its energy and colour were lost on my homesick self—until Ramadan arrived with the comfort of constancy and the promise of a new beginning. Every street corner was bursting with its presence, from the gigantic metallic lanterns and strung-up lights to the recitation that filled the night and the callers who woke the sleeping for suhoor.

Another Ramadan taught me hard lessons on moderation, intuition, and respecting my body’s limits. My second child was two months old, my first a toddler; the summer fasting days were long and hot. But I tried to fast, ignoring all the ways my body was saying, This is too hard. I pushed myself, barely functioning, until my baby screamed all night because my milk had run dry. I learned that Ramadan was meant to be a mercy, not a punishment, and that exemptions were gifts from the One who knew we would need them.

As my babies grew, I learned to let go of my pre-motherhood expectations of Ramadan. I lived and breathed the knowledge that Ramadan looked different for each person, in each circumstance.

For me, it meant snatching exhausted rak’ahs while my baby wriggled on my prayer mat and, later, while my girls played pretend nearby. It meant, when I returned to Canada with my husband and girls and was working fulltime, that my living room became my masjid after I put the girls to bed. I learned that worship has many faces, some quieter and less visible than others.

Fast forward a few Ramadans, and I was back in Alexandria, where once again, lanterns and lights decorated every entrance; where recitation filled the night, voices crisscrossing on the breeze; where rows of worshippers stood under the night sky while stray cats scurried between the rows. And where, more often than not, I still pray in my own room—fighting fatigue and heavy eyes—while my daughters, now grown, each recite in separate rooms.

And I can’t help but remember the verse, And He gave you from all you asked of Him. And if you should count the blessings of Allah, you could not enumerate them. Indeed, mankind is most unjust and ungrateful.

So rejoice, my dear soul, at the gift that was not requested but desperately needed, at the blessing of another Ramadan and another breath, at meals and moments of calm, at hearts broken and bruised, yet finding healing in His words and in His promise.

Related:

My Best Ramadan – Four Stories Of Ramadans Past

Ramadan With A Newborn: Life Seasons, Ibaadah, And Intentionality

The post The Many Faces Of Ramadan appeared first on MuslimMatters.org.

When You Have Doubts About Allah | Night 15 with the Qur’an

4 March, 2026 - 03:59

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

It’s one of the most frightening sentences a Muslim parent can hear.

Sometimes it comes directly: “I don’t know if I believe in Allah anymore.” Sometimes it comes sideways: “I don’t see the point of praying.” Or “How do we know any of this is actually true?”

And in that moment, most parents do one of two things. They panic and clamp down — increasing religious requirements, restricting freedoms, escalating surveillance of their child’s practice. Or they shut down — changing the subject, deflecting, hoping it passes.

Both responses, though understandable, are likely to make things worse.

This piece is for the parent who wants to do something different.

First: Understand what your teen is actually going through

Adolescence is, developmentally, the period in which human beings begin to distinguish what they personally believe from what they were raised to believe. This is not a Western pathology or a sign of cultural contamination. It is how Allah created human cognition to mature.

The psychologist James Fowler spent decades studying faith development across religious traditions. His research found that a period of questioning inherited belief — what he called “individuative-reflective” faith — is a normal and often necessary stage of spiritual development. Teens who never go through this stage often have what he described as “borrowed” faith: practice without ownership, compliance without conviction.

The Islamic tradition itself is not threatened by intellectual inquiry. The Quran commands reflection — tafakkur and tadabbur — dozens of times. Ibrahim ﷺ, whom Allah called Khalilullah, His intimate friend, asked Allah directly: “Show me how You give life to the dead… so that my heart may be reassured.” [Al-Baqarah 2:260] He was not rebuked. He was answered.

When your teen asks hard questions, they are not failing as Muslims. They may be on the edge of owning their faith for the first time.

The difference between doubt and rejection

Classical Islamic scholarship distinguishes between two fundamentally different internal states that can look identical from the outside.

The first is talab — seeking. The heart that says “I’m not sure, but I want to know” is a heart oriented toward truth. Ibn al-Qayyim, in Madarij al-Salikin, describes intellectual and spiritual bewilderment (hayra) as one of the recognized stations on the path of the sincere wayfarer. This kind of doubt is a sign of engagement, not departure.

The second is i’raad — turning away. This is when the heart has decided it doesn’t want an answer. It is not inquiring; it is retreating.

Most Muslim teens who express doubt are in the first category. The tragedy is that when parents respond to all doubt as if it were rejection, they can push a seeking child toward actual departure.

Your job is to keep the door of inquiry open — not slam it shut with fear.

Warning signs that this has moved beyond normal doubt

Not every expression of religious doubt is the same. While seeking doubt is healthy and developmentally normal, there are signs that a teen may need more support:

Sudden and complete withdrawal from religious practice after years of engagement, particularly when combined with other behavioral changes.

Isolation from the Muslim community and peers simultaneously — suggesting the doubt may be entangled with depression, social rejection, or identity crisis.

Expressions of shame or self-loathing around religious identity — phrases like “I’m a bad Muslim anyway” or “It doesn’t matter” — which can indicate that the doubt is less intellectual and more emotional.

Engagement with online communities explicitly designed to deconstruct Islamic belief, particularly those that combine religious critique with personal grievance or hostility.

Declining mental health markers — changes in sleep, appetite, social engagement — alongside the expressed doubt.

If several of these are present simultaneously, the doubt may be secondary to something else that needs direct attention. In that case, a trusted scholar, counselor, or if necessary a mental health professional familiar with Muslim teens, should be involved.

What to say — and what not to say

This is where most parents need the most practical help.

Don’t say:

  • “How can you say that after everything we’ve given you?” — This makes their spiritual struggle about your feelings.
  • “You just need to pray more.” — This trivializes genuine intellectual struggle and can feel dismissive.
  • “Other kids don’t ask these things.” — This isolates them and adds shame.
  • “Don’t say that in front of your siblings.” — This signals that their doubt is shameful and must be hidden.

Do say:

  • “Tell me more about what’s bothering you.” — Opens the door.
  • “I’ve had questions like that too.” — Normalizes the struggle without dismissing it.
  • “Which part feels hardest to believe right now?” — Gets specific, shows you’re listening.
  • “I don’t have a perfect answer, but let’s find someone who might.” — Models intellectual honesty and commitment.
  • “Your asking doesn’t scare/worry me.” — Perhaps the most important thing you can say.

What your teen actually needs from you

Research on religious resilience in Muslim youth consistently points to one variable above most others: the quality of the parent-child relationship. Not the number of Islamic classes attended, not the strictness of religious rules at home — the relationship.

A teen who feels emotionally safe with you will come to you when they’re doubting. A teen who fears your reaction will manage their doubt alone, often in digital spaces with no Islamic grounding and no love for them as a person.

Your teen needs to know that your love for them is not contingent on their certainty. That you are a safe person to be confused in front of. That doubt — brought to you and brought to Allah — is a conversation you can have together.

This doesn’t mean accepting whatever conclusions they reach. It means that you remain the trusted adult in their life through the process.

The resource conversation

One of the most helpful things you can do is connect your teen to scholars and teachers who have themselves wrestled with serious questions and come out with deep, grounded faith.

Not every imam or Sunday school teacher has this capacity. Some respond to doubt with alarm, which can further isolate a questioning teen. Look for educators who combine scholarly grounding with pastoral honesty — who can say “that’s a good question, and here’s how classical scholars engaged with it” rather than “Muslims don’t ask that.”

Classical works like Ibn al-Qayyim’s Madarij al-Salikin and Ibn Rajab’s Jami’ al-‘Ulum wal-Hikam contain rich discussions of the internal spiritual life, including intellectual struggle. Contemporary writers like Jamal Zarabozo, Hamza Yusuf, Ubaydullah Evans, and others have written and spoken accessibly about faith and doubt for Western Muslim audiences.

A closing word for the parent who is themselves struggling

Sometimes when your teen expresses doubt, it touches something in you. Maybe your own faith has felt shaky in recent years. Maybe you’ve had the same questions and never resolved them.

If that’s you — you’re not alone either. And pretending otherwise doesn’t protect your child; it just models that these questions can’t be spoken.

Your teen doesn’t need a parent who has never doubted. They need a parent who takes the questions seriously and keeps moving toward Allah anyway.

That’s tawakkul. That’s Ibrahim asking the question and then watching the birds come back to life.

Discussion questions for families

  1. Did you ever have doubts about your faith growing up? Did you have someone you could talk to?
  2. How can you make it easier for your teen to come to you with hard spiritual questions?
  3. Are there questions about Islam you’ve avoided thinking about? Why?
  4. How can you connect your teen with scholars or teachers who are equipped to engage with intellectual questions?

Continue the Journey

This is Night 15 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 16 – “When Prayer Feels Empty”

For daily extended reflections with journaling prompts, personal stories, and deeper resources, join Dr. Ali’s email list: https://30nightswithquran.beehiiv.com/

Related:

Week 2 Recap: Has Your Teen’s Approach to Relationships Changed? | Night 14 with the Qur’an

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

The post When You Have Doubts About Allah | Night 15 with the Qur’an appeared first on MuslimMatters.org.

[Podcast] Ramadan Is Not For Your Private Spirituality | Dr Farah El-Sharif

3 March, 2026 - 13:45

Is Ramadan really a time to simply withdraw from the world? When we are fasting while witnessing genocides in across the Muslim world, are we really meant to turn to private worship and ignore what’s happening?

Zainab bint Younus speaks to Dr. Farah El-Sharif about what grappling with the concept of resistance in light of Islamic ethics, navigating scholarly advice to avoid politics, and the fears that many have about the consequences of engaging in resistance. This episode highlights the importance of Islam as more than just a private religious practice, and the revolutionary potential of Islamic theology in changing the world – during Ramadan, and beyond.

[This episode was recorded on February 24 and does not reflect or account for up-to-date political changes.]

Dr. Farah El-Sharif is a writer, educator and scholar in Islamic intellectual history. She received her PhD from Harvard University where she specialised in West African Islamic intellectual history. She studied with scholars in Egypt, Morocco, Senegal, Jordan and the US. You can find her writings on Substack, “Sermons at Court.”

Related:

[Podcast] The Faith of Muslim Political Prisoners | Dr. Walaa Quisay & Dr. Asim Qureshi

[Podcast] Muslims, Muslim-ness, and Islam in Politics | Celsabil Hadj-Cherif

The post [Podcast] Ramadan Is Not For Your Private Spirituality | Dr Farah El-Sharif appeared first on MuslimMatters.org.

Week 2 Recap: Has Your Teen’s Approach to Relationships Changed? | Night 14 with the Qur’an

3 March, 2026 - 03:45

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

For Parents:

Insha Allah, you’ve now watched (or your teen has watched) six nights of content about relationships and boundaries.

But here’s the question: Is anything actually changing?

Here’s how to tell:

Signs of Growth:

  • They’re asking questions about their friendships
  • They’re thinking about who influences them
  • They’re setting boundaries (even small ones)
  • They mention the concepts from the series unprompted
  • They’re more discerning about who they spend time with

What’s NOT a sign of growth:

  • Perfect relationships overnight
  • No more struggles
  • Constant enthusiasm about the series

Transformation is slow. But it compounds.

For Teens:

You might be thinking: “I watched six videos. But, I don’t feel any different.”

Good. That’s actually healthy.

But, if you think you’ve “mastered” relationships in one week, you’re lying to yourself.

So, ask yourself:

  • Did even ONE night make you think differently?
  • Did you have ONE conversation you wouldn’t have had before?
  • Did you make ONE small choice differently because of what you learned?

That’s enough. That’s how change works.

Discussion Questions:

  1. For teens: Which night from Week 2 challenged you most? Why?
  2. For parents: What did you learn about your teen’s relational struggles that you didn’t know before?

Together: How can we support each other as we move into Week 3 (Doubt, Faith & Mental Health)?

Continue the Journey:

Week 3 starts tomorrow insha Allah: Doubt, Faith & Mental Health.

Bi ithnillah, we will explore the following topics:

– Night 15: When You Doubt Allah

– Night 16: When Prayer Feels Empty

– Night 17: Is Depression a Lack of Faith?

– Night 18: When Bad Things Happen to Good People

– Night 19: When Islam Feels Like a Burden

– Night 20: Dealing with Guilt and Shame

– Night 21: Week 3 Recap

Continue the Journey

This is Night 14 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 15 – “I have doubts about Allah. Does that mean I’m going to Hell?”

For daily extended reflections with journaling prompts, personal stories, and deeper resources, join Dr. Ali’s email community: https://30nightswithquran.beehiiv.com/

Related:

When It’s Hard to Forgive: What Parents Need to Know About Islamic Forgiveness | Night 13 with the Qur’an

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

The post Week 2 Recap: Has Your Teen’s Approach to Relationships Changed? | Night 14 with the Qur’an appeared first on MuslimMatters.org.

NICOTINE – A Ramadan Story [Part 2] : Cold Turkey

2 March, 2026 - 22:07

A lonely convert quits cigarettes cold turkey in Ramadan, and the brutal withdrawal becomes the fire that burns her into a new life.

Note: This is part two of a two-part story. Read Part 1

* * *

Cold Turkey

Alone in her apartment, the words “cold turkey” tolled in Mar’s head like the call of a body collector during the Black Plague: “Bring out your dead!” The phrase recalled the many attempts she’d made to quit smoking, all of which had failed: the hypnotherapist with the soft voice, the rubber band snapping against her wrist until it left welts, the week she had eaten nothing but grapefruit and smoked twice as much from hunger. The last attempt had been seven years ago. After that she’d given up and resigned herself to a life of addiction, and an early death.

It didn’t matter. She must try again, and she must succeed this time, not for herself but for Allah. For her life, her soul, her hereafter – there was an Arabic word for that, but she didn’t remember. It didn’t matter if quitting cold turkey killed her – and she believed it might. She had to rid herself of the baby god, once and for all.

The thought filled her with such terror that she sat on the bed so she wouldn’t fall.

But beneath the terror there was something else – not relief, not yet, but the faintest sense of a pale ray of sunshine breaking through a wall of iron-gray clouds. For the first time in thirty years, she had hope.

Destroying the Baby Gods

Her resolve was fully formed, like a tornado that had sprung up on a summer day and was ready to tear through everything in its path. The apartment was dim, late afternoon light struggling to slip through the gaps in the smoke-stained curtains. Mar threw the curtains wide open, then went to her closet, where she dug the pack of cigarettes out of the pocket of the old winter coat. There was an entire carton under her bed, and she pulled that out as well.

It was not enough to throw them away. She could always get them out of the trash. Even if she took them to the dumpster downstairs, she wouldn’t put it past herself to go down later and climb in among the wet garbage to retrieve the cancer sticks.

She took all the cigarettes to the bathroom and kneeled over the toilet. Shaping her hands into claws, she began to destroy the beautiful, evil little sticks.

She tore the cigs apart over the toilet, letting the loose tobacco and shredded papers fall in. She flushed the toilet, then tore more cigarettes apart. Flushed. More destruction. Flushed. It was a violent, hateful, triumphant act. Yet she also felt grief. Tears spilled from her chin into the swirling water. These filthy little sticks had been her only friends for so long. They’d been there for her when everyone else had cut her off. And now she was destroying them. The sadness was almost too much to bear.

She held the lighter for a long moment. It was not a cheap disposable piece of junk, but a chrome and 14K gold luxury lighter by Dupont. Refillable. Her one luxury, purchased on credit and paid off over a three month span. It had been her gift to herself when she was promoted to supervisor. She fell to her knees and elbows on the bathroom floor, caressing the lighter with her thumbs. She loved its smooth lines and golden gleam. She brought it to her lips and kissed it sweetly, then rubbed it on her cheeks. Baby gods, she thought. Rising, she unscrewed the lighter and emptied the fuel into the toilet. Then she dropped the lighter on the floor and stomped on it viciously, again and again, until the downstairs neighbor shouted and banged on the ceiling. She picked up the mangled lighter, took the elevator down to the street, and threw it into the dumpster.

She was done. No more smoking, now and forever. No more baby god, no monkey on her back.

She went upstairs and prayed ‘Asr, and asked Allah to strengthen her for what she knew was coming. The dread was deep in her belly, as if she’d swallowed a cannonball with a short, sparking fuse, and the explosion was imminent.

If there was such a thing as damnation on earth, she was about to enter it.

Withdrawal

The first night she did not sleep at all.

Her skin crawled as if ants moved beneath it. Every position in the bed became unbearable after seconds. She threw the blanket off, dragged it back on, kicked the pillow to the floor, retrieved it again.

Her heart raced without reason. By morning her head throbbed so violently she had to crawl to the bathroom to vomit. Did that break her fast? She did not know, but she would continue fasting. It had been 18 hours since she’d smoked.

She prayed Dhuhr sitting on the edge of the bed, her back against the wall, because standing made the room tilt. The hours stretched mercilessly. Every minute seemed interminable. She was absolutely sure that insects were crawling beneath her skin. She scratched feverishly until her arms and legs bled.

She tried to read the Quran and could not hold a single line in her mind. The words blurred. She kissed the book and set it aside.

The cravings did not come as desire but commands:

Smoke now. Go down to the corner store and buy one pack. No one will know. Going cold turkey is insane, you might die. Taper off instead. You could be smoking ten minutes from now. Don’t you want that sweet relief? Who cares about the Dupont lighter, screw the lighter. Buy a cheap Bic instead. Okay, then just one cig. One only, what’s the harm? You’re sick, you have an excuse to break your fast.

And on and on.

Thirty hours without a cig. She lay in bed, curled on her side, and pressed her forehead into the headboard until a towering wave of nausea passed. Her head was splitting down the middle, as if an axe were buried in her skull.

Saturday she did not open the curtains.

Sunday she left the apartment only once, for a frozen burrito and a bottle of apple juice for iftar. The walk to the corner store felt like crossing a desert.

“The usual?” the store clerk asked. Young man with curly blond hair. Surfer type. Healthy. Definitely not a smoker, nor a Muslim. So not one of her people on either count.

“What do you mean?” Her voice came out hoarse.

The cashier studied her with open concern. She hadn’t brushed her hair, and might even have dried vomit on one cheek.

“Your usual brand,” the clerk elaborated. “Filtered, extra long. Two packs?”

The question pierced her. She almost stumbled backward. But instead she put the money on the counter, her hand shaking violently.

“No cigs,” she said. “Just the food.”

Understanding dawned in the clerk’s eyes. He gave her a supportive nod and returned the change.

Trial By Fire

She called in sick to work. “I have the flu,” she told her supervisor’s voicemail, her voice raw and unrecognizable. She took the entire week off.

The nausea, muscle cramps, and dizziness were constant. Pain seeped into her bone marrow. She would have gone to the hospital if she could have gotten out of bed. Yet she continued her Ramadan fast. She’d always considered herself a weak person, someone with no grit, no reservoir of willpower. Yet through it all she continued fasting, like a dog gripping a bone in its jaws, not letting anyone take it away.

Her phone lay beside her like a dead thing. No one called, neither from work nor from the masjid. On Wednesday she was too sick to attend the converts meeting. She felt terrible about it, because she’d promised that charming couple, Layth and Khadijah, that she would be there. Mar had not taken Khadijah’s phone number – she wasn’t brave enough to ask – and had no way to contact them. They would think she’d flaked on them. They were the only people who’d shown her any kind of friendship, and she’d ruined it already.

When she had the energy she read the Quran. When she didn’t, she listened to it on her phone, and it soothed her like water poured over a parched desert plant. The sound of the recitation, even when she did not understand, was honey to her soul.

Thursday she had a massive fit of nausea during the daytime hours, throwing up again and again, until all that came up from her gut was thin streams of liquid.

She got Imam Ayman’s number from the masjid website and called.

“As-salamu alaykum. This is Mar.”

“Sister Maria?” His voice was uncertain. “You sound different.”

She suppressed a surge of irritation that he still didn’t know her name. “It’s Mar, not Maria. Does vomiting break the fast?”

“If it’s unintentional, no. But if you make yourself vomit intentionally, the fast is broken and you must make up the day.”

“Why would I make myself vomit on purpose? I was sick, that’s all.”

“Yes, sorry. Sister Maria – I mean Mar. Are you okay?”

“Thanks brother Imam.” She hung up the phone.

Personal Problems

An hour later sister Juana called. “Ayman was worried about you. Is there anything I can do for you?”

Mar hesitated. “Personal problems,” she said finally, and hung up the phone.

She woke from a nap and noticed a slip of paper under her door. “I knocked but no one answered. Hope you are alright. Enjoy the halal food. – Juana.”

She opened the door and found a covered dish filled with chicken taquitos. She didn’t know how Juana had gotten her address, until she remembered filling out a contact form at a masjid fundraiser her second week there. She put the dish in the fridge. She felt something. Not gratitude. More like a spark of hope that someone actually cared. The married couple, and now Juana. It was something to hold on to, for now.

Passing of the Storm

That relentless vomiting fit was rock bottom. After that the physical agony began to recede. The tremors stopped, and the headaches faded. Her lungs ached, however, and she began to cough heavily. She coughed up gob after gob of dark mucus. She was terrified that her lungs might be coming apart, she might be coughing up pieces of the tender tissue.

The cravings were not gone, but they came now like dark whispers rather than forceful commands.

She felt utterly emptied out. Weak, yes, but mostly just limp and half-broken, as if she had run a marathon, and at the finishing line had been beaten up by a biker gang. It had been nine days since she’d smoked a cigarette. She had never done this before in her adult life. Had never believed she could. If miracles happened to ordinary people, then it was a miracle.

Her appetite returned. She ate some of Juana’s taquitos. They were good. She almost imagined she could taste them, but that was wishful thinking. Her taste buds were dead.

On Monday she was well enough to go to work. The coughing persisted, so she wore a mask. At mid-morning, after catching up on emails, she summoned Sarah Kim to her office.

The young woman stood in front of her, guarded.

Mar rose from her chair, approached the young woman. “I need you to be honest,” she said. “Do I still stink?”

Sarah blinked, caught off guard. She hesitated, then stepped closer and inhaled tentatively. Her nose wrinkled immediately.

“Yes,” she said, almost apologetically. “It’s… in your clothes. And your hair too, I think.”

Mar nodded once, her lips pursed. “Thank you for your honesty.”

The Purge

The discount clothing store was harshly lit and nearly empty. She bought everything in practical colors and sizes. Skirts long enough for salat, loose blouses with long sleeves, underwear, socks. A coat and scarf. A new pair of shoes.

At home she showered and put on the new clothes immediately, the fabric still stiff. Then she began throwing everything out. Every article of clothing she owned went into trash bags. She emptied the closet and dresser, and dumped the dirty clothes out of the laundry hamper.

Then she turned her attention to the linens. Sheets and pillowcases, towels, and even the shower curtain went into trash bags. Maghreb arrived. She broke her fast on a bean burrito and apple juice, prayed Maghreb and went back to work. When she was done there were six full trash bags on the floor.

She carried them down to the dumpster in three trips, her arms shaking from the weight, and threw them in without looking back.

She wasn’t done. In the bathroom she took the trimmer she used for her legs, and shaved all the hair off her head. It fell in clumps into the sink, looking like a mess of half-eaten straw. She stood there looking in the mirror at her bony skull, which she had never seen. She looked like a walking skeleton. She shrugged and said, “La ilaha il-Allah.” Everyone else could judge her, but only Allah’s judgment mattered.

She showered again, then dressed in the new clothes, wrapping the new scarf around her head with clumsy fingers.

Then the biggest jobs of all: She dragged the mattress onto its side and pulled it down the steps. Her lungs heaved, and she broke into repeated coughing fits, but she got it downstairs on her own, and left it beside the dumpster.

Then she mopped the floors on her hands and knees, rinsing the bucket again and again as the water turned the color of weak tea. When she was done with that, she turned her attention to the walls. She worked all night, stopping periodically to drink water or apple juice.

When her phone sounded the adhaan for Fajr, she prayed on the bare floor, then slept on the floor, curled up against the cold.

The Answer

She arrived at work with her eyes rimmed in red, her body moving on its last fumes of energy. She called Sarah Kim into her office again.

“Again,” Mar said. “Please.”

The young Korean-American woman rolled her eyes, half-smiling this time. She stepped close, leaned in, inhaled.

Her expression changed.

She inhaled again, more deeply, as if testing her own conclusion.

“No,” she said, with unmistakable surprise in her voice. “You don’t stink.”

For a moment Mar did not understand the words.

The workspace outside her door hummed with the usual sounds – phones ringing, keyboards clicking, someone laughing too loudly.

“No?” she repeated.

Sarah shook her head. “No. You smell like soap.”

Mar sat down in the chair as if her legs had given out. She pressed her palms against her eyes. When she removed them, Sarah Kim was gone.

Converts Night

It was Wednesday, exactly two weeks into Ramadan. She chose vanilla cupcakes because vanilla was the cleanest smell and flavor, even if she herself could neither smell nor taste. The loss of her sense of taste had happened so gradually that she only knew she’d been affected by the way other people reacted to food and scents. A dinner companion might say, “These rolls are incredible!” Yet to Mar they were flavorless. Her workers would complain on Mondays that the office stank of lemon cleaner, yet she didn’t smell it.

She used no spices or special flavorings. Just flour, sugar, eggs, butter, and a careful hand with the mixer. She washed her hands twice before starting, terrified that some invisible residue of her old life would seep into the food.

She arrived at the masjid early and set the cupcakes on the counter. No one would know they were hers.

She was the first at her table. When others arrived, no one sat near her. They filled the other tables first, then finally a few came to hers when there was nowhere else to sit, even then keeping their distance.

She knew for a fact that she didn’t smell bad. It was as if they were so used to her stinking, they took it as a given now.

Juana was there, but she was busy in the kitchen. Every time someone walked through the door Mar turned her head, hoping it would be Khadijah and Layth. But they did not appear. So she folded her hands in her lap and kept her eyes on sister Ranya at the front of the room as she spoke about Ramadan being the month of mercy.

Where is the mercy for me? she wondered.

When the lecture was done and the food was served, the people ate all her cupcakes. When she collected the empty tray, a short African-American sister named Swiyyah saw her and froze.

“You made those cupcakes?” Swiyyah said. She looked horrified, as if she had eaten poison.

Mar nodded. “Were they good?”

Swiyyah swallowed. “Did you – did you wash your hands first?”

Mar stared at the woman, unable to believe what she was hearing. Is that what people thought? That she was just dirty?

Mar wanted to say… She didn’t even know. What she actually said was, “Allah forgive you, sister Swiyyah. And I forgive you too.”

Swiyyah, looking like a rabbit in the headlights of an oncoming car, scurried away.

Renounce What People Possess

Imam Ayman was talking to a brother in the hallway. She waited until they finished, then approached him. “Brother Imam. Can I ask you something?”

He smiled, giving her his full attention. “Of course, sister Mar.”

She flashed a weak smile. “What can I do…” She paused, trying to keep her voice steady. “To make the sisters like me?”

He nodded slowly. “I have seen that you stay apart.”

“No,” she said softly. “I don’t choose that.”

“Oh. Something happened?”

Mar looked at the ground. There was no way she could tell him that the sisters avoided her because she used to stink of cigarette smoke. No way she could say those words. So she said nothing.

“There is a hadith,” the Imam said, “in Riyadh As-Saliheen. The same question you are asking. A man came to the Prophet ﷺ and said, “O Messenger of Allah, guide me to such an action which, if I do it, Allah will love me and the people will also love me.” He said, “Renounce the world, and Allah will love you; and renounce what people possess, and the people will love you.”

Mar frowned. “I’m supposed to live like a monk? And what does that mean, renounce what people possess? I have no claim on anyone’s property.”

Renounce the world means give up our hunger for the things of this world. Of course we live in this dunya. We can own homes, have spouses, own cars. But those things can never be more important than Allah.”

“Or they become baby gods.”

Imam Ayman snapped his fingers. “Someone was listening!”

“And the second part? Renounce what people possess?”

“It means have no envy or competitive desire for what other people have.”

“I don’t have that.”

“We could extend it,” the Imam said gently, “to mean have no desire for their approval. Do not seek or chase their love. Chasing approval is like chasing your own shadow, you will never catch it. Release your desire for that. Do that, and they will love you.”

Mar shrugged helplessly. “It’s like a Zen riddle. When the student is ready, the master appears.”

Ayman chuckled. “I don’t know that one, but it’s good. But let’s make it concrete.” He rubbed his chin with one finger. “When the Prophet, sal-Allahu alayhi wa sallam, first arrived in Madinah, the people asked him what they should do. He said, ‘Spread the salam and feed the people.’ That’s the formula. Serve Allah and serve the creation for His sake. Be one of the people behind the scenes, working, asking for nothing.” He nodded to Juana, who was rounding up a few young brothers to put away the folding tables. “Like that.”

“She doesn’t get paid for that?”

Ayman smiled. “I wish. But no. The thing is, when you work only for the pleasure of Allah, and not for the people, then no matter what happens, you will have Allah’s reward, and that’s all that matters.”

“So I shouldn’t worry if everyone hates me?”

“Astaghfirullah, they don’t hate you. But listen. Right now your heart is being trained. Let it attach to the One who does not turn away.”

New Strength

The second half of Ramadan truly came alive for her, just as she herself came alive. She could feel the life flowing back into her veins day by day. The yellow tint faded from her skin, which regained a natural pink hue. The transformation was shocking. New strength flowed into her limbs. Energy coursed through her like water over a waterfall.

She began baking cookies and leaving them in the break room at work. At first only a few people sampled them, but soon the dish was empty by lunch time. One by one she called her workers into her office and apologized for mistreating them in the past. She promoted Sarah Kim to floor manager, and recognized the three most productive workers with generous grocery store gift certificates. One morning as she walked into the building, a few of her workers held the elevator for her. She rode up grinning.

On the BART or bus she listened to the short surahs of the Quran, mouthing the words, memorizing them. At work, she prayed Dhuhr in the break room. She heard some muted laughter the first day, but not after that.

She found herself experiencing hunger for the first time in Ramadan, and took it as a good sign, as if her body was saying, “Forget the cancer sticks, give me food!” She was sometimes low on energy at work, but resisted the temptation to spread a blanket on the floor of her office and nap. After all the times she’d shouted at her workers for being lazy, she didn’t imagine that would go over well.

She was starting to realize that her abusive behavior of the past had been a combination of spiritual emptiness, personal bitterness, and nicotine-fueled anxiety. She wasn’t entirely free of all that yet. She knew that. It was something to work on in Ramadan, inshaAllah.

At home she passed the time praying, reciting dhikr on her sabha, or reading sci-fi novels – an old hobby that she had revived. It astounded her how much free time she had all of a sudden. Not that she’d been a huge eater, but preparing food, eating, and cleaning up all took time, and suddenly that time had opened up for her.

When cooking or baking, she listened to Yasir Qadhi’s lecture series on the life of the Prophet. She bought a second set of clothing, and new sheets and towels. She could not afford a new mattress, but she bought an inflatable camping mattress, leaning it up against the wall during the day. Fair to say, she had renounced the world, for the most part.

Her new bedtime ritual – rather than leaning on one elbow, falling asleep as she inhaled poison – was dua. She sat cross legged in the bed, hands raised, and recited long, improvised duas, asking Allah to guide her, purify her, and keep her on the path. She prayed for the Ummah, and for the people of Palestine. She even prayed for the sisters at the masjid, not asking for them to like her, but asking Allah to grant them a beautiful Ramadan.

Coughing and Cravings

She still had painful coughing fits in which she hacked up brown and black flakes. Sometimes she ended up doubled over and dizzy. She had one such fit at work, and fell down on the floor, in front of everyone. Sarah Kim wanted to call an ambulance, but Mar waved her off. She heard one of her workers whisper, “Looks like the wicked witch is dead.” Apparently the bad old days were not completely forgotten. She couldn’t blame them.

The coughing scared her. Maybe she’d stopped smoking too late. Maybe she had lung cancer or emphysema. She would see a doctor after Ramadan, inshaAllah.

The nicotine cravings still came, especially at night, and with unexpected strength, descending upon her like fugue states. Completely unaware, she’d find her hand reaching for her right front pocket, where she kept the lighter. She would intensely anticipate the first draw of smoke, and would realize with a flare of disappointment that it wasn’t coming.

When this happened, she reminded herself of all that went along with the smoking: standing in dirty alleys in the rain; burning her bed and body; having to drink alcohol to reverse the effects of nicotine so she could sleep; waking up every morning feeling like her mouth was a garbage dump; being unable to breathe or climb a flight of steps; everything she owned stinking of smoke; the failed relationships, the anxiety and nasty temper, and spending ten percent of her income on something that was killing her. All of that was the true face of smoking. There was no glamor, pleasure or peace. It was staccato suicide.

A Time of Service

She went to the masjid on Wednesdays, Fridays, Saturdays and Sundays. She got to know the Ramadan routine there, and found ways to serve. She came early and wiped the tables. Before iftar she set out dates and water. She refilled the water cooler, and took out the trash after Ishaa. She stacked the chairs, and learned how to use the chair dolly to move the stacks into the corner. She learned how to put the round tables away by turning them on their sides, folding in the legs and rolling them into the corner. She avoided tasks that required interacting with people, like serving food.

At the convert meetings, the sisters still shut her out. She always brought baked treats, but if the sisters knew which dish she had brought, they avoided it. That hurt.

She often found herself working in close quarters with Juana, and the two of them chatted about Ramadan and their lives. “Jazaki Allah khayr,” Juana would say when they were done. Mar didn’t know the Arabic response, and would reply, “Thanks. You too.”

No one else thanked her for her work. Maybe they thought she was a paid cleaning lady. It didn’t matter, it didn’t bother her. Turn to the One who does not turn away, the Imam had said.

Okay, yes, sometimes it still bothered her. One night she was washing dishes. The meeting had just wrapped up. Juana was not there, and while a few of the brothers were stacking chairs and folding tables, Mar was the only woman tending to cleanup. An Arab sister whose name Mar did not know entered the kitchen and dumped a stack of dirty dishes in the sink, not even acknowledging Mar.

Mar’s nostrils flared. She didn’t need this BS. She smacked the faucet handle to turn off the flow, yanked off the yellow dishwashing gloves and threw them in the sink, then snatched up her things and walked out into the darkness. The bus was approaching. Perfect timing. She waved it down, then hopped in, paying with her pass card. The bus was empty. She sat in the front seat, shaking her head at the rudeness and arrogance of some people. Why was she wasting her time? She could be at home relaxing, not serving a bunch of ingrates.

Renounce the world, she thought. Renounce what people possess. And the Imam’s words: “Be one of the people behind the scenes, asking for nothing. Do it for Allah.”

She pulled the cord to stop the bus, got off at the next stop, then walked four blocks back to the masjid. One of the young brothers had taken over the job of washing the dishes. “I got it,” she told him, and he seemed happy enough to be let off.

She had to wait a long time for the next bus.

She prayed taraweeh at home, reciting the short surahs she had learned. She had memorized the praises for the bowing and prostration. Only in the seated posture did she still have to read the praises from a paper. When standing, her legs were strong, and at times she lost herself in the salat, losing her sense of time.

Widening Circles

Mar was still coughing up colored mucus, and it worried her, but she had noticed that after each coughing fit her breathing was more free. She hoped that her lungs were ridding themselves of thirty years of contamination. She still planned to see a doctor, but she was afraid.

Ramadan ended, and Mar was sad to see it go, for Allah had brought her back to life through it. Next Ramadan she would enter clean inshaAllah, without the anchor of addiction pulling her down. That would be glorious.

At the Eid prayer, held at the Cow Palace, there were a thousand women in attendance. She’d never seen so many Muslims. Random Arab and Pakistani sisters she had never met hugged her, while – ironically – the ones she knew from the converts meeting avoided her. It almost made her laugh. SubhanAllah. It was as if the scope of her faith was steadily widening, from the Wednesday converts meeting to the entire community, the global Ummah, and – most importantly – her relationship with Allah. As the circles widened, the old problems and pettiness lost their power to burn, becoming bee stings rather than bear bites. She had, she realized, renounced what the people possessed.

Toward the end of the Eid gathering, Mar stood outside under the shelter of an awning – it was drizzling slightly – watching the families stream out into the parking lot and head off to their cars. She loved seeing the huge variety of cultural outfits. She knew she was boring and plain by comparison. Just a generic white woman.

Someone seized her from behind, and she let out a yelp.

“You look,” the woman behind her said, “like Mama locked the door and left you out in the cold.”

Mar turned, and gave Khadijah a hug. They chatted happily for a few minutes until Layth came along, wearing jeans, a long Arab shirt and a white and gold kufi.

Khadijah invited Mar to their home for lunch.

“You don’t have to,” Mar said. “I’m okay by myself.”

“That dog won’t hunt,” Khadijah insisted.

Layth and Khadijah had an apartment up in Bernal Heights. Mar and Khadijah talked while Layth cooked. When he set the food out, Mar was astounded. There was grilled carp, slow-cooked lamb and rice, and stuffed grape leaves.

When Layth asked how the food was, she lied and said it was delicious. In reality, it had very little flavor to Mar. She could change her religion and lifestyle, but she couldn’t reverse all the damage she’d done to her body.

The Taste

The lunch at Khadijah’s house encouraged her to learn to cook. Not Arabic food like Layth did – that was too far outside her realm of experience. Since she practically survived on frozen burritos, she decided she’d start by making her own. Her early efforts were basic – beans, cheese, guacamole and pico de gallo in a lightly toasted tortilla. She bought a Mexican cookbook, purchased halal beef and chicken at the Middle Eastern market, and experimented with preparing dishes like carne asada seasoned with simple spices; and shrimp burritos with spicy black beans, rice, tomatoes and cilantro.

Weeks passed. She continued cooking, and serving at the masjid. Nights in the apartment – even with her Islamic lectures, Quran and sci-fi novels – could be lonely. Not always. Just on certain nights, when the old nicotine craving hit, and the shadows in the corners felt deeper. A person needed someone to talk to, sometimes.

Three months after Ramadan ended, Mar was grilling fish to make Baja-style fish tacos. She was on lecture 61 of the seerah series, and as she cooked, she noted how good the food smelled, with the savory scent of fish and grilled onions filling the apartment.

Smelled. The food smelled. She stepped back from the stove and stared at the sizzling pan. She could smell the food! Hurriedly, she took the fish off the stove, assembled a taco with a corn tortilla, cabbage, pico de gallo and mayonnaise, and took it to the little kitchen table. Blowing on the taco to cool it, she took a bite.

The flavor nearly knocked her over in her chair. It was intensely spicy and salty, more than anything she ever remembered eating. It was as if she had never tasted food before. She burst into tears, and had to spit the food onto the plate, as she was crying so hard. Pushing back from the table, she fell into sajdah on the floor. She remained in sajdah for a long time, praising Allah.

When she finally recovered from the shock, she devoured four fish tacos. At moments tears came again to her eyes, and at other moments she laughed.

A Bad Day

Bad day at work. For some reason the nicotine craving had reared its monstrous head last night and she couldn’t shake it loose. She’d barely slept. Today, she found herself making the old little motions – reaching for the lighter in her pocket, and even lifting her fingers to her mouth. The craving was not physical – she no longer experienced withdrawal symptoms. Rather, it was as if the craving had been imprisoned in some dusty corner of her mind, and the prisoner was now making a last-ditch effort to break out and take over.

Dark thoughts fluttered in her mind. How disappointed her mother had been with the mess Mar had made of her life. Her husband, a good man who’d begged her to quit smoking, until she snapped at him to love her as she was, or hit the road. He chose the road. Her aged body was certainly damaged from those decades of smoking, and though she could reverse some of that, she knew she had shortened her lifespan.

Stepping into the break room to get a cup of coffee, she saw Damon and two others clustered together, watching a video on someone’s phone. Damon was a young African-American man who dressed in slacks and colorful shirts, and wore his hair in short dreadlocks. Mar thought – thought she couldn’t be sure – he was the one who’d made the “wicked witch” comment.

“Damn!” Damon said. “You see that? He knocked that boy into the next century.”

Before her Islam, Mar would have berated Damon, called him a slacker, and threatened to fire him. She felt some of that petty resentment now.

“Damon!” she snapped.

The young man jumped. He stuffed his phone in his pocket and said, “I know, I know, get back to work.” There was genuine fear behind his words, but also a trace of contempt.

Mar’s face flushed. I’m not that person anymore, she reminded herself. And Damon was one of her best workers. She cleared her throat. “No. I was going to say that your work was great last month. There will be a bonus for you in this month’s paycheck.”

“Oh! I… don’t know what to say. I mean, thanks.”

“Go ahead,” Mar said. “Watch your video, it’s fine.”

The Request

She started taking more than baked goods to the converts meetings. She’d take halal enchiladas and a tray of cupcakes, or calabacitas – zucchini and corn topped with melted cheese – and homemade oatmeal cookies. She was still focused on service – setting up, and cleaning up. She’d gotten used to it, and found it rewarding in its own right.

New sisters came into the community. Some had recently moved to the city, and others were new converts. Yet, strangely, they avoided her as well. When Juana was there she always planted herself right at Mar’s side, but she was a busy woman and didn’t always attend. Once or twice Khadijah showed up, and those were good nights.

One evening a new sister, a young African-American convert named Abida, approached her, munching on one of Mar’s black and white cookies.

“As-salamu alaykum,” Abida said. “I just want to say… the food you bring every week? It’s amazing. I don’t know if you noticed, if there are any leftovers I always make myself a plate to take home. I hope that’s okay.” She gave an embarrassed laugh. “I don’t know how to cook. I just want to thank you. I mean, you cook, you volunteer, you do everything. You inspire me.”

Mar gaped in shock, then recovered her wits enough to say, “I’m so glad. Of course, you’re welcome to the leftovers.”

“Do you think we could have lunch sometime? I feel like you’re a good person to know.”

Mar smiled so widely it almost hurt her face. “Sure. I’m free on the weekends.”

“How come…” Abida gave an embarrassed wince. “How come you always sit alone?”

“You tell me. You avoid me like everyone else.”

“Oh!” Abida’s face fell in dismay. “I saw everyone else giving you space and just thought you were a very private person.”

Mar smiled. “No, that’s not it. They think I’m dirty.” Her eyes flicked to Swiyyah, the woman who’d asked her if she’d washed her hands before making the food. Swiyyah sat with a knot of other sisters, laughing about something.

Abida’s mouth fell open. “What?”

“I used to smoke heavily. The cigarette smoke made me smell bad. A rumor went around that I was dirty.”

To Mar’s amazement. Abida actually brushed a tear from her eye.

“That’s the worst thing I ever heard,” the young woman said, then gave Mar a tight hug.

A New Skin

Another Wednesday night. Mar put on some perfume oil, and took an Uber. The driver glanced at her in the rear-view mirror. “You smell good,” he said.

Mar smiled. “Thanks.”

She had outdone herself today, making Sonoran cheese soup, and chile rellenos stuffed with beef and tomatoes. She was really starting to get the hang of northern Mexican cooking, especially since she could now taste what she prepared.

She sat at a table with Juana on her left, and Abida on her right. Abida had linked her arm with Mar’s, and Mar was very aware of it. The gesture meant a lot to her, but no one had touched her in a long time, and a part of her was uncomfortable. She ignored that part, and cinched her own arm tighter around Abida’s.

The lecture was over, and Mar took a foil-wrapped packet of semi-sweet chocolate chip cookies out of her purse. She had planned to give them to Khadijah, but the elegant Southern sister was not here. So instead she shared them with Juana and Abida.

A sister approached. It was Swiyyah.

“Do you think I could sit with you?”

Juana pulled out a chair. Swiyyah sat, then turned to Mar. “I’m so sorry. I’m ashamed of what I said. Please forgive me.”

Mar wanted to say… actually, to her surprise, there was nothing bad she wanted to say. She pushed the packet of cookies across to Swiyyah, watching her with an unflinching gaze. Swiyyah snatched one of them up, took a bite, and widened her eyes. “Uhh, so good, mashaAllah.”

A smile spread over Mar’s face. She felt like a snake shedding an old skin. The rough, protective skin sloughed away, leaving a new skin that was soft and gleaming. Even so, she reminded herself not to get too attached to this feeling. “Renounce what the people possess,” she told herself. “Chasing approval is like chasing your own shadow.”

Still, it felt good to have friends.

A Picnic by the Sea

On a Saturday six months after Ramadan, she packed the food into a backpack and took the bus all the way to Ocean Beach. Not Mexican food this time. Just flatbread, cheese, olives, sliced cucumbers, a small container of hummus she had made herself, and a row of oatmeal cookies wrapped in wax paper. She carried a thermos of water and her prayer rug rolled tight beneath her arm.

There was no fog, and the afternoon sun lay golden on the sand. The wind was steady but not harsh, carrying the smell of salt and kelp, and whipping her green dress around her legs. The Pacific stretched away in a sheet of hammered silver, the long lines of surf advancing and collapsing with a sound like the breath of a great beast.

She spread her blanket on one of the dunes at the top of the beach, where she had a long view in each direction. Even in the sun it was a bit chilly. She zipped up her brown cotton jacket, and adjusted the black scarf that concealed her thick blond hair.

The first bite of bread and cheese made her close her eyes. Flavor flooded her mouth: salt, cream, and the sharp green of the olives. She was still not used to how bright and strong everything tasted. Had it been like this when she was young? She couldn’t remember.

She’d seen a doctor, and he said that her lungs were surprisingly healthy, considering. She’d done real damage, but she had also given herself a chance at a future.

When she thought about the woman she’d been before – poisoned, ugly, bitter and alone – it made her grimace. Allah had freed her from that, for reasons she could not understand. It was said that in Jannah everyone would receive a body that would not suffer or age. Sometimes she felt Allah had given her a preview of that mercy here on earth.

For a while she did nothing but eat, watch the waves and feel the air moving across her face. Gulls wheeled overhead, crying out. Far down the beach a child ran after a ball.

A movement to her left caught her eye. A woman had come down to the beach with a large horse on a lead. The horse was chestnut brown with black legs and a white spot on its forehead. The magnificent animal’s coat shone like wet ink in the sun. It stepped delicately at first, ears flicking, nostrils wide as it took in the smells of the ocean.

The woman walked the horse to the edge of the water, then paused and unclipped the line.

For a heartbeat nothing happened.

Then the horse went from stillness to motion so suddenly that Mar’s breath caught in her chest. It leaped forward and broke into a full run along the waterline, hooves pounding the packed sand, mane whipping behind it like a dark banner. The sound of its gallop rolled over the surf.

 

Mar pushed herself to her feet without realizing she had moved. A cry escaped her throat — not a word, just a sharp sound of astonishment that she could not contain.

The horse ran as if the world had fallen away behind it. Children shouted and pointed. A dog bounded after the horse, barking, and was left behind in seconds. Two other horses stood farther down the beach, held on their leads; the black horse slowed as it approached them, tossing its head in greeting, its chest heaving. For a moment it seemed it might stop.

Then it chose the open shore instead. It surged forward again, muscles gathering and releasing in long, fluid strides, running until it was a dark shape against the glittering edge of the sea.

Mar stood with her hands pressed to her mouth. She felt the deep pull of breath, the expansion and release, and with it came the memory of all the years when she had not been able to breathe.

The horse turned at last and came back at a slower pace, its flanks rising and falling. The woman caught it gently and laid her hand against its neck. The animal stood trembling, alive with its own power.

Mar lowered her hands, then eased herself back onto the blanket. At that moment there was nothing she needed but the pleasure of Allah. No craving gnawed at her, no chains bound her. The wind tugged at her hijab while the sun was warm on her cheeks. The woman and the black horse walked away along the waterline. Somewhere out to sea, a ship’s horn boomed.

A seagull landed nearby and eyed her, enticed by the smell of her picnic basket. Mar took out one of the oatmeal cookies, and the seagull hopped closer. She smiled, tossed the bird a chunk of cookie, and took her own bite. The sweetness was rich on her tongue. She closed her eyes, and took a deep breath.

THE END

* * *

Come back next week for another short story 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:

Cover Queen: A Ramadan Short Story

Impact of Naseehah in Ramadan: A Short Story

 

The post NICOTINE – A Ramadan Story [Part 2] : Cold Turkey appeared first on MuslimMatters.org.

When It’s Hard to Forgive: What Parents Need to Know About Islamic Forgiveness | Night 13 with the Qur’an

2 March, 2026 - 04:37

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Pressure to Perform Forgiveness

The scene playing out in Muslim homes:

Someone hurt your teen—deeply. Maybe it’s a family member, a former friend, someone from the community.

And now, you’re telling them: “Just forgive. It’s Ramadan. This is what Muslims do.”

But here’s what you might not realize:

When you pressure a wounded person to perform forgiveness before they’re ready, you’re not helping them heal. You’re teaching them to suppress, to pretend, to distrust their own pain.

That’s not Islamic. It’s toxic.

What Yusuf’s Story Actually Teaches

Most people know that Yusuf forgave his brothers. But they skip over three critical details:

  1. It took decades

Yusuf was a child when his brothers threw him in a well. He was an adult—likely in his 30s or 40s—when he finally forgave them.

Forgiveness was a process, not an event.

  1. He tested them first

When his brothers came to Egypt, Yusuf didn’t immediately reveal himself. He tested them multiple times to see if they had changed.

He needed evidence of:

  • Genuine remorse
  • Changed behavior
  • Willingness to sacrifice

Only after seeing these did he forgive.

  1. He acknowledged the harm

Even in his moment of forgiveness, Yusuf said, “Shaytan came between me and my brothers.” [12:100]

He named what happened. He didn’t gaslight himself into pretending it was nothing.

The Ayah Most Parents Don’t Consider Fully

Before Allah praises forgiveness, He establishes justice:

Surat An-Nahl, 16:126:

وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا۟ بِمِثْلِ مَا عُوقِبْتُم بِهِۦ ۖ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌۭ لِّلصَّـٰبِرِينَ

“And if you retaliate, then retaliate in a manner equivalent to that with which you were harmed. But if you are patient, it is better for those who are patient.”

Notice the sequence:

  1. Your right to justice is acknowledged
  2. Then—and only then—forgiveness is recommended

Allah doesn’t rush past the wound. He validates it first.

Most parents do the opposite. They rush to “forgive and forget” without acknowledging the depth of the harm.

When Forgiveness Becomes Harmful

Scenario 1: Protecting abusers

If your teen was abused by a family member and you’re pressuring them to “forgive for the sake of family unity”—you’re prioritizing the abuser’s comfort over your child’s healing.

We need to be clear on this issue. Islam does not protect abusers. Ever.

Scenario 2: Enabling repeat behavior

If someone repeatedly hurts your teen and you keep saying “forgive them, they’re family/they didn’t mean it”—you’re teaching your teen that their boundaries don’t matter.

Forgiveness without changed behavior is not mercy. It’s enabling.

Scenario 3: Suppressing valid anger

If your teen is angry about being hurt and you label that anger as “un-Islamic”—you’re teaching them that their emotions are sinful.

Anger at injustice is not a sin. The Prophet got angry when people were wronged.

The Difference Between Forgiveness and Reconciliation

This is critical for parents to understand:

Forgiveness = Internal release of anger, choosing healing over revenge. Reconciliation = Restored relationship, renewed trust

They are NOT the same.

Your teen can forgive someone (release the burden of rage) without reconciling with them (giving them access to hurt them again).

Examples:

“I forgive my uncle for his inappropriate comments. But I’m not going to family gatherings where he’s present.”

“I forgive my former friend for betraying my trust. But I’m not going to share my life with her anymore.”

“I forgive my parent for the harsh words they said. But I need space to heal before we can talk openly again.”

All of these are Islamically valid.

What the Prophet Actually Said About Forgiveness

Hadith 1:

لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ إِنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ

“The strong person is not the one who can overpower others. The strong person is the one who controls themselves when angry.” (Bukhari, Muslim)

What this means: Forgiveness is strength, not weakness. But notice—it’s about self-control, not about letting others control you.

Hadith 2:

مَنْ أُصِيبَ بِشَيْءٍ فِي جَسَدِهِ فَتَرَكَهُ لِلَّهِ كَانَ كَفَّارَةً لَهُ

“Whoever suffers injury to his body by someone, in any way, and he forgives it for the sake of Allah, it will be an expiation for him.” (Ahmad)

Notice: “Whoever suffers an injury…”

Allah acknowledges the injury before mentioning forgiveness. He doesn’t rush past the wound.

Hadith 3:

انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ هَذَا نَنْصُرُهُ مَظْلُومًا، فَكَيْفَ نَنْصُرُهُ ظَالِمًا قَالَ‏ تَأْخُذُ فَوْقَ يَدَيْهِ

“Help your brother whether he is an oppressor or oppressed.” The Companions asked, “O Messenger of Allah, we understand how to help the oppressed, but how do we help the oppressor?” He replied, “By preventing him from oppressing.” (Bukhari)

What this means: Sometimes the most Islamic thing you can do is establish boundaries that prevent someone from continuing to harm.

While forgiveness and repelling mistreatment with kindness is the highest level of conduct that one can aspire to, it is not always possible for everyone, and in some cases, it is not wise. It is imperative for us to understand this distinction and not shame Muslims who choose not to forgive, or choose to forgive, but maintain their distance. In fact, the great scholar Ibn ‘Abd al-Barr wrote:

The scholars are unanimously agreed that it is not permissible for a Muslim to shun his brother for more than three days, except in the case where he fears that speaking to him and upholding ties with him may undermine his religious commitment, or expose him to harm in his religious or worldly affairs. If that is the case, then he is granted a concession allowing him to avoid him and keep away from him, and perhaps cutting off ties with him and shunning him in a good way will be better than mixing with him in a way that leads to harm. (At-Tamheed)

Practical Guidance for Parents

When your teen says “I can’t forgive them”:

Don’t say:

  • “Yes, you can, just try harder”
  • “It’s been long enough, you need to move on”
  • “Good Muslims forgive”
  • “They’re family, you have to forgive”

Do say:

  • “What happened to you was wrong. I’m sorry you’re carrying this.”
  • “Take the time you need. Allah is patient with you.”
  • “What would help you heal?”
  • “You can forgive without having a relationship with them.”

When the person who hurt them is family:

Don’t say:

  • “We have to keep the family together”
  • “Just ignore what happened”
  • “They didn’t mean it”

Do say:

  • “Your safety matters more than family comfort.”
  • “We can have boundaries with family and still be good Muslims.”
  • “What happened is not okay. Period.”

Warning Signs Your Teen Needs Professional Help

When to seek a Muslim therapist:

  • Intrusive thoughts about the incident
  • Nightmares or sleep disturbances
  • Avoidance of normal activities
  • Self-harm or suicidal ideation
  • Substance use to cope
  • Complete withdrawal from relationships
  • Inability to function (school, work, daily tasks)

Forgiveness work sometimes requires professional support. That’s not weakness on their part.

Discussion Questions for Families

For Teens:

  1. Is there someone you’re being pressured to forgive before you’re ready? What would you need to feel safe forgiving them?
  2. Do you understand the difference between forgiveness (internal) and reconciliation (relationship)? Which one feels possible right now?
  3. What’s holding you back from forgiving—fear they’ll do it again? Feeling like it minimizes what they did? Something else?

For Parents:

  1. Have you ever pressured your teen to forgive someone before they were ready? What was your motivation?
  2. Do you believe forgiveness requires reconciliation? Why or why not?
  3. How can you support your teen’s healing without rushing their timeline?

For Discussion Together:

  1. Why do you think Yusuf took so long to forgive his brothers? What was he waiting for?
  2. What does the story of Yusuf teach us about the relationship between power and forgiveness?
  3. How can our family create space for healing that doesn’t rush forgiveness, but also doesn’t foster bitterness?

The Bottom Line

Yusuf took decades to forgive.

So why are we demanding our teens forgive in days?

Islamic forgiveness is:

  • Honest (acknowledges the wound)
  • Discerning (requires evidence of change)
  • Patient (takes time)
  • Protective (maintains boundaries)
  • Healing (releases the burden of rage)

What it’s NOT:

  • Instant
  • Naive
  • Reconciliation by default
  • Protecting abusers

Your teen doesn’t need pressure to perform forgiveness. They need support to heal.

And healing—true healing—opens the door to forgiveness in Allah’s timing, not yours.

Continue the Journey

This is Night 13 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 14 – Week 2 Recap (Relationships & Boundaries)

For daily extended reflections: https://30nightswithquran.beehiiv.com/

Related:

I’m So Lonely! The Crisis Muslim Parents Are Missing | Night 12 with the Qur’an

The post When It’s Hard to Forgive: What Parents Need to Know About Islamic Forgiveness | Night 13 with the Qur’an appeared first on MuslimMatters.org.

I’m So Lonely! The Crisis Muslim Parents Are Missing | Night 12 with the Qur’an

1 March, 2026 - 03:00

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Silent Crisis

The question Muslim teens are asking but not saying out loud:

“Where do I belong?”

  • Not fully Muslim enough for the masjid (too American, too questioning, too struggling, too “whitewashed”)
  • Not fully American enough for school (don’t vape, don’t date, don’t party, have a “Muslim name”)
  • Not fully understood at home (parents don’t get what it’s like to be the only Muslim in the room)

Result: A generation of Muslim teens who feel completely alone even when surrounded by people.

And parents often don’t notice until it’s too late.

The Data We Can’t Ignore

Recent studies on young people in America show:

  • 61% of young adults (ages 18-25) report profound loneliness – the highest of any generation (Harvard, 2021)
  • 56% of Muslim students report feeling more stressed than their non-Muslim peers (ISPU)
  • 41% of young adult American Muslims DON’T feel safe at night walking in their local communities (Gallup, cited in ISPU study) which is an indicator of loneliness (walking alone)

These statistics are very troubling, but let me say the quiet part out loud—we don’t have nearly enough data on what our kids are going through right now. Talk to any Muslim youth director, school counselor, or imam working with teens. They’ll tell you the same thing:

Muslim teens today report epidemic levels of loneliness and struggle. The patterns are consistent:

  • Feeling “different” or isolated at school
  • Having no close friends who understand their religious identity
  • Experiencing isolation even within Muslim spaces

This isn’t just a few teens. This is a pattern emerging across Muslim communities nationwide. I can absolutely testify to this.

Why this matters:

Loneliness doesn’t just hurt emotionally. It’s a gateway:

  • To compromising Islamic values just to fit in
  • To abandoning religious practice to avoid standing out
  • To staying in toxic friendships because “at least it’s something”
  • To depression, anxiety, and in severe cases, self-harm

Your teen’s loneliness is not a character flaw. It’s a structural reality of being Muslim in the West.

And it needs to be addressed, not dismissed.

The Story of Salman al-Farisi

Salman experienced loneliness at a level most of us can’t imagine:

His Journey:

  • Born to a prestigious Persian family who were guardians of the sacred Zoroastrian fire
  • Left everything—family, wealth, homeland—searching for truth
  • Traveled from Christian teacher to Christian teacher
  • Each teacher died, sending him to the next, with the last encouraging him to find the last Prophet who was prophesied to emerge in that era in the “land of the date palms”
  • Finally reached Medina, but was betrayed and sold into slavery
  • Couldn’t even attend the Prophet’s ﷺ gatherings because he was enslaved and had to work

The loneliness elements:

  • No family (left them voluntarily)
  • No country (Persia → various Christian lands → Arabia)
  • No freedom (enslaved)
  • No community (outsider everywhere)
  • Different ethnicity and language (Persian among Arabs)

Salman was the ultimate outsider.

The Ayah That Changes Everything

Surat Al-Jumu’ah 62:2-3:

“Allah is the One Who raised for the unlettered people a messenger from among themselves—reciting to them His revelations, purifying them, and teaching them the Book and wisdom, for indeed they had previously been clearly astray—and others of them who have not yet joined them in faith…

The Companions asked: Who are these “others”?

The Prophet ﷺ placed his hand on Salman’s shoulder and said:

“If faith were at the Pleiades (the stars), a man from among these people would find a way to get there.” (Bukhari)

What Salman’s Story Teaches Us

  1. Loneliness is preparation, not punishment

Salman’s lonely years weren’t wasted. They were formative.

That’s where he:

  • Developed deep knowledge (studied multiple religions, recognized truth when he saw it)
  • Built character through service (even as a slave, he served)
  • Refined his persistence (never gave up the search despite repeated loss)

When he finally found the Prophet , he was ready—because the journey had prepared him.

For your teen: This lonely season isn’t meaningless. It’s building them for something they can’t see yet.

  1. “Not yet joined them” doesn’t mean “never will”

The ayah says “others who have not yet joined them”—not “never will,” but “not yet.”

This is your teen’s reality:

  • They haven’t found their people YET
  • They don’t fully belong anywhere YET
  • But “yet” implies it’s coming

Salman wandered for years before finding the Prophet . But he did find him and he also found belonging. Even a superficial study of Salman’s life shows how beloved and deeply respected he was among his Muslim brothers in Madinah.

  1. Allah sees the outsiders

The fact that Allah included 62:3 in the Quran—explicitly mentioning those who “have not yet joined”—means:

Allah sees the outsiders. He has a plan for them. They’re not just part of the story, but they also play major roles.

Your teen who feels like they don’t fit? Allah has already written them into the narrative of Islam.

Warning Signs Your Teen Is Struggling with Loneliness

Behavioral:

  • Increased screen time (escaping into social media or gaming)
  • Withdrawal from family
  • Reluctance to attend Islamic events or youth programs
  • Declining grades despite ability
  • Sleeping excessively (fatigue from emotional pain)

Emotional:

  • Irritability or mood swings
  • Comments like “Nobody gets me” or “I don’t fit in anywhere”
  • Lack of enthusiasm about previously enjoyed activities
  • Mentions of feeling “invisible” or “forgotten”
  • Self-deprecating humor that’s actually a cry for help

Social:

  • No close friends (or only online friends)
  • Avoiding social situations
  • Staying in toxic friendships out of desperation
  • Being the “whitewashed” kid at the masjid, the “weird Muslim” at school

Spiritual:

  • Pulling away from Islamic practice
  • Questioning faith, not out of curiosity, but out of alienation
  • “Why be Muslim if it just makes me a target for bullying, ridicule, etc.?”

What Parents Can Do

  1. Validate the feeling—don’t minimize it

Don’t say:

  • “You have us! You’re not alone.”
  • “Just make friends at the masjid.”
  • “Other kids have it worse.”

Do say:

  • “I can see that this is really hard. I want to know more about what you’re going through.”
  • “Being the only Muslim in your school must be exhausting.”
  • “It’s okay to feel lonely. That doesn’t mean something’s wrong with you though.”
  1. Understand the double isolation

Your teen isn’t just lonely at school. They’re also lonely at the masjid.

At school: Too Muslim (doesn’t party, doesn’t date) At masjid: Not Muslim enough (too American, doesn’t speak the language, “whitewashed”)

This double rejection is uniquely painful.

Don’t dismiss concerns about the masjid community with “but they’re Muslim, you should feel comfortable there.”

A personal plea and a challenge:

Sometimes the masjid is actually WHERE the isolation happens. I have counseled young people who literally have PTSD, a condition that normally happens as a result of war, due to experiences at Islamic school or exclusion at the masjid! I don’t have the words for this.

I can almost guarantee you that the next time you’re at the masjid, the Islamic school, or even the college campus that you will see someone off by themselves. Why don’t you be the person to welcome them into your group, or offer to be their friend. I urge you, by Allah, to remember the words of our Prophet ﷺ:

“The most beloved people to Allah are those who are most beneficial to people. The most beloved deed to Allah is to make another Muslim happy, or remove one of their troubles, or forgive their debt, or feed their hunger….” (al-Mu’jam al-Awsaṭ lil-Ṭabarāni—authenticated by al-Albani)

If you do nothing more this Ramadan than to show kindness to another Muslim desperately in need of friendship, I strongly believe that you will have made an eternally strong case for admission to the pleasure of Allah, more than months on end of worship. We cannot abandon one another like this my dear brothers and sisters. Please, don’t be the person to reject the friendship of another Muslim and push them into isolation.

  1. Help them build community—don’t just tell them to find it

Passive: “You should make Muslim friends.”

Active:

  • Host other Muslim families with teens
  • Drive them to youth programs and stay involved
  • Connect them with Muslim students at local universities
  • Help them start something (study group, Quran circle, service project, online blog, faceless YouTube channel)
  • Encourage digital community building (halal Discord servers (like shuksi!), Islamic study groups online)

Lonely teens don’t need advice. They need to feel a sense of belonging.

  1. Reframe loneliness as formative, not punitive

Share Salman’s story with your teen.

Key points:

  • He was alone for YEARS before finding the Prophet ﷺ
  • Those years built the skills and character he’d need later
  • The Prophet ﷺ honored him uniquely
  • His outsider status didn’t disqualify him—it positioned him uniquely

Ask: “What if this lonely season is preparing you for greatness you can’t see yet?”

  1. Point them to purpose

Salman’s loneliness was bearable because he had a mission: find truth.

Help your teen find theirs:

  • What do they care about? (Justice, environment, education, helping others?)
  • How can they serve right now? (Even small acts build connection)
  • What are they building toward?

Purpose heals loneliness more than socializing does.

  1. Model healthy solitude vs. loneliness

Show them the difference:

  • Loneliness: Painful isolation, feeling unwanted
  • Solitude: Chosen alone time for growth, reflection, worship

Share your own experiences:

  • “I felt really alone in college too. Here’s what helped…”
  • “Sometimes I need time alone to recharge. It’s different from loneliness.”

The Prophet ﷺ spent nights alone in worship. Solitude with Allah is different from isolation from people.

The Ayah Every Lonely Teen Needs

Surat Ash-Sharh, 94:5-6:

“For truly, with hardship comes ease. Truly, with that hardship comes more ease.”

Repeated twice for emphasis.

Not “after” hardship. With hardship.

Meaning: Even now, in your teen’s loneliest moment, ease is being prepared. They just can’t see it yet.

This lonely season will not last forever. And when it ends, they’ll look back and see it wasn’t wasted—it was formative.

Just like Salman.

Discussion Questions for Families

For Teens:

  1. Where do you feel most alone? What would help you feel less isolated there?
  2. If you could design your ideal community, what would it look like?
  3. What is this lonely season teaching you about yourself?

For Parents:

  1. Did you experience loneliness as a teen or young adult? How did you navigate it?
  2. Are you helping your teen build community, or just telling them to find it?
  3. How can you create more space for honest conversation about this?

For Discussion Together:

  1. What can our family do to help build Muslim community for young people?
  2. How can we use this season productively rather than just waiting for it to end?
  3. What does Salman’s story teach us about purpose in isolation?

The Bottom Line

Salman al-Farisi was alone for years.

No family. No country. No freedom. Different ethnicity. Different language.

And yet: Allah wrote him into the Quran. The Prophet ﷺ honored him as a forerunner of other converts who would contribute greatly to Islam. He became one of the greatest Companions.

His lonely years weren’t wasted. They were preparation.

Your teen’s lonely season is the same.

Continue the Journey

This is Night 12 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 13 – “Forgiveness When It’s Really, Really Hard”

For daily extended reflections: https://30nightswithquran.beehiiv.com/

 

SOURCES:

  1. Institute for Social Policy and Understanding (ISPU) – Multiple studies including:
    • Young Adult American-Born Muslims and Mental Health (2016)
    • State of American Muslim Youth (2015)
    • Various surveys on bullying and discrimination
  2. World Health Organization (WHO) – Loneliness report (2025), cited in Education Week
  3. Harvard Graduate School of Education – Young adult loneliness survey (2021)
  4. Mental Health Challenges for American Muslim Youth in an Age of Terrorism – Qualitative study (n=70, ages 12-18)

Related:

When Love Hurts: What You Need to Know About Toxic Relationships | Night 11 with the Qur’an

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

The post I’m So Lonely! The Crisis Muslim Parents Are Missing | Night 12 with the Qur’an appeared first on MuslimMatters.org.

When Love Hurts: What You Need to Know About Toxic Relationships | Night 11 with the Qur’an

28 February, 2026 - 09:07

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Relationship Nobody Talks About

Muslim parents worry about haram relationships—romantic ones, primarily.

But the toxic relationships destroying Muslim teens are often:

  • Controlling friendships
  • Emotionally manipulative “situationships”
  • Bullying relationships disguised as friendship
  • Family relationships with toxic dynamics
  • And yes—sometimes romantic relationships

The Quran addresses all of these.

And it does so through the most heartbreaking story of parental love in Islamic history.

The Story of Nuh & His Son

Prophet Nuh ﷺ preached for 950 years. He endured mockery, rejection, and isolation.

But his greatest pain? His own son.

As the flood came, Nuh saw his son refusing to board the ark. He called to him desperately. His son refused.

And then Allah said words that shatter every parent’s heart:

قَالَ يَـٰنُوحُ إِنَّهُۥ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُۥ عَمَلٌ غَيْرُ صَـٰلِحٍۢ

“He is not of your family. He is of unrighteous conduct.” [Surat Hud 11:46]

What this teaches:

  • Even the purest love has limits
  • You cannot force someone to be saved
  • Your responsibility to your own soul is real
  • Walking away—when someone is determined to drown—is sometimes the only option

Warning Signs of Toxic Relationships for Parents to Know

  1. Isolation: Your teen is pulling away from family, friends, and the masjid community.
  • “They don’t like my friends anyway”
  • “My family just doesn’t understand”
  • Sudden withdrawal from activities they used to love
  1. Mood Changes Tied to One Person: Their emotional state is entirely dependent on one person’s behavior.
  • Constantly checking their phone anxiously
  • Devastated by this one person’s disapproval
  • Extreme highs and lows tied to one relationship
  1. Changed Values: They’re doing things that contradict their Islamic values to please someone.
  • Crossing physical boundaries
  • Lying to family about whereabouts
  • Abandoning religious practice to “fit” the relationship
  1. Excessive Guilt and Self-Blame: They’re constantly apologizing for things that aren’t their fault.
  • “I made them angry”
  • “If I were better, they wouldn’t treat me this way.”
  • Walking on eggshells around one person
  1. Fear of Ending It: They know it’s wrong, but are afraid to leave.
  • “They’ll hurt themselves if I go. They told me they’ll commit suicide.” (Note: If someone threatens suicide, tell a trusted adult immediately. You are not responsible for their choices, and threats of self-harm are a form of manipulation, not love.)
  • “They need me”
  • Fear of physical reaction to departure

The Islamic Framework: Harm Is Not Love

The Prophet ﷺ said:

“There shall be no causing harm and no receiving of harm.” (Ibn Majah)

This principle applies to every relationship:

  • Friendships
  • Romantic relationships
  • Even family relationships

If a relationship is consistently causing harm:

  • Spiritually (pulling from Allah)
  • Emotionally (controlling, manipulating, diminishing)
  • Physically (any form of violence)

Islam gives not just permission, but responsibility to remove that harm.

What Parents Can Do

  1. Create a safe environment for disclosure

Your teen won’t tell you about a toxic relationship if they fear:

  • You’ll overreact
  • You’ll blame them
  • You’ll “fix it” without consulting them
  • You’ll use it against them later

Say: “Whatever you’re going through, I want you to come to me first. No judgment. No immediate action without your input. Just me, listening.”

  1. Ask better questions

Not: “Are you in a relationship?” (They’ll lie)

But: “Is there anyone in your life right now who makes you feel bad about yourself? Anyone who tries to control what you do?”

  1. Know the warning signs

The list above is your checklist. If you see 3 or more, have a gentle conversation.

  1. Don’t force a sudden exit

Forced exits from toxic relationships—especially if the other person is controlling or threatening—can be dangerous.

Work with your teen, not over them.

  1. Get professional support

A Muslim counselor or therapist can provide what a parent often can’t: professional tools for navigating this safely.

For Teens: The Permission You’ve Been Waiting For

You are allowed to leave.

You are allowed to leave even if:

  • They say they love you
  • They had a difficult past
  • They’ll be devastated
  • You’ve been together a long time
  • People will judge you

The Prophet never caused harm to anyone. And he never condoned harm being caused to anyone.

What you’re experiencing is not love. Love builds. Love respects. Love makes you better.

What you deserve:

  • To be seen, not controlled
  • To be respected, not belittled
  • To be built up, not broken down
  • To be loved in a way that brings you closer to Allah, not further

Nuh didn’t abandon his love for his son when he let him go.

He released what he couldn’t control.

You can too.

Discussion Questions for Families

For Teens:

  1. Is there a relationship in your life—friendship or otherwise—that consistently makes you feel worse about yourself?
  2. Are you staying in anything out of fear or guilt rather than genuine love?
  3. Do you feel like you could tell your parents if someone was treating you badly?

 

For Parents:

  1. Have you created an environment where your teen would tell you about a toxic relationship?
  2. Are you watching for the warning signs listed above?
  3. Do you have a Muslim counselor or therapist you trust who could help your teen if needed?

For Discussion Together:

  1. What’s the difference between a difficult relationship and a toxic one?
  2. How does the story of Nuh and his son change how you think about love and limits?

What would you do if someone you loved was hurting you?

Continue the Journey

This is Night 11 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 12 – “Loneliness & Finding Your People”

For daily extended reflections: https://30nightswithquran.beehiiv.com

Related:

I Can’t Stop Thinking About Someone | Night 10 with the Qur’an

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

The post When Love Hurts: What You Need to Know About Toxic Relationships | Night 11 with the Qur’an appeared first on MuslimMatters.org.

I Can’t Stop Thinking About Someone | Night 10 with the Qur’an

27 February, 2026 - 05:07

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Conversation Nobody’s Having

Here’s a scene playing out in Muslim homes across the world:

Teen: silently struggling with a crush, consumed by guilt, convinced they’re a bad Muslim

Parent: oblivious, assuming their teen “isn’t like that,” avoiding the conversation because it’s uncomfortable

Result: Teen either spirals into guilt-driven despair or abandons halal boundaries entirely because nobody gave them a framework.

Both outcomes are preventable.

But prevention requires a conversation most Muslim parents are avoiding.

What Your Teen Actually Needs to Hear
  1. Having feelings isn’t a sin.

The Prophet ﷺ said:

إِنَّ اللَّهَ تَجَاوَزَ عَنْ أُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَعْمَلْ بِهِ أَوْ تَكَلَّمْ

“Allah has forgiven my ummah for what occurs in their minds, as long as they don’t act on it or speak of it.” (Bukhari, Muslim)

Your teen needs to hear this—from you, not just from a screen.

  1. Islam has a framework for managing attraction.

It’s not just “don’t do haram things.” It’s:

  • Lower your gaze (practically, including digitally)
  • Fast to diminish desire
  • Pursue marriage through halal means when ready
  • Build taqwa as a genuine protection
  1. Silence on this topic is dangerous.

When Muslim parents don’t address attraction, teens get their framework from:

  • Non-Muslim peers
  • Social media
  • Trial and error

None of these produce Islamic outcomes.

The Three Stages of Attraction

Islamic scholarship identifies three distinct stages:

Stage 1: The Initial Glance: Involuntary. Completely forgiven. The Prophet ﷺ taught: “The first glance is forgiven; the second is not.” (Abu Dawud)

Stage 2: The Lingering (or second) Gaze: Choice enters here. This is what “lower your gaze” addresses.

Stage 3: Feeding the Feeling: Instagram stalking. Unnecessary contact. Obsessive daydreaming. This is where most teens actually struggle—and where parental guidance is most needed.

Understanding these stages helps teens shift from: “I’m a bad Muslim for feeling this” (unhelpful guilt)

To: “What am I actually doing with this feeling?” (productive taqwa)

What “Lowering the Gaze” Means in 2026

Classical scholars defined this as avoiding the intentional lustful stare.

In 2026, it also means:

Digitally:

  • Unfollowing accounts that feed attraction
  • Not stalking their social media
  • Muting posts that become obsessive

Socially:

  • Not engineering situations to be near them
  • Maintaining appropriate group settings
  • Avoiding private conversations that cross lines

Mentally:

  • Redirecting intrusive thoughts with dhikr
  • Not building elaborate fantasies
  • Replacing mental dwelling with productive action

This is practical guidance your teen can actually implement.

The Prophetic Prescriptions

The Prophet ﷺ gave two specific prescriptions for managing attraction:

  1. Marriage:

“We do not see for those who love one another anything better than marriage.” (Ibn Majah)

For teens at marriageable age: Help them pursue this if possible. Don’t make marriage so inaccessible that haram becomes the only option. Yes, you were able to wait until you were in your late 20’s or early 30’s because your society has guardrails that are no longer present. Your kids are growing up in a society where phone apps are available, and sadly very popular, whose only purpose is to find someone to have sex with that night! You’re asking them to be chaste, so help them, please.

  1. Fasting:

“Whoever can afford to marry, let him do so. And whoever cannot, let him fast, for it diminishes desire.” (Bukhari)

Fasting isn’t just for Ramadan. It’s a genuine prescription for managing desire. Encourage your teen to fast regularly—Mondays and Thursdays, or the three middle days of each month, or even more often. It works well and extinguishes desire when no other option is available.

For Parents: The Conversation to Have

What to say:

“I know this might feel weird, but I want you to know that having feelings for someone is completely normal and completely human. Islam doesn’t pretend that those feelings don’t exist—it gives us a framework for navigating them with dignity. I want to be the person you can talk to about this, not someone you have to hide it from.”

What NOT to say:

  • “Don’t even think about that”
  • “Good Muslims don’t have those feelings”
  • “You shouldn’t be thinking about this at your age”
  • “Just make du’a and it’ll go away”

These responses:

  • Increase shame without providing tools
  • Make you the last person they’ll come to
  • Leave them alone with something they need guidance for
The Marriage Conversation

Here’s something most Muslim parents in the West avoid:

Early marriage isn’t the problem. Inaccessible marriage is.

When we make marriage:

  • Financially impossible until 30+
  • Culturally restricted to specific ethnicities
  • Dependent on career completion
  • Laden with expensive cultural expectations

Funny story: One of my medical school colleagues, a wonderful and handsome young man, wanted to get married. He had actually grown up around a sister who was a close family friend, and they eventually developed feelings for each other. Same ethnic background, two families that already liked one another, and two people who matched on so many levels. It was the perfect story! So, the young man’s mother approached the girl’s mother and proposed. The girl’s mother accepted immediately and was overjoyed. Then they came to a discussion of the mahr (dowry). The boy’s mother said she was uncertain how to approach this topic, but the girl’s mother responded with surprise saying, “Why? The matter is very clear from the Quran. When Musa wanted to get married, the girl’s father proposed that he should work for him for 8-10 years! So, your son should pay the equivalent of 8 years worth of salary as the dowry (which would have amounted to over 300k USD at the time). Easy.” Needless to say, the marriage never happened (this is NOT the Islamic stance on setting the dowry either), despite everything lining up so perfectly, because of cultural greed the likes of which are truly astonishing.

Sadly, too often we’re creating a 10-15 year gap between when attraction happens and when marriage becomes “acceptable.”

And then we’re surprised when teens, and our young adults, struggle with halal behavior or go off and get married to non-Muslims.

Some questions to ask yourself:

  • Am I making marriage accessible for my teen when they’re ready?
  • Am I prioritizing cultural expectations over Islamic guidance?
  • Would I rather my child pursue halal marriage at age 20 or turn to haram?

This isn’t a call to marry off your 15-year-old.

It’s a call to have honest conversations about marriage as a real, accessible option—not a distant goal dependent on impossible prerequisites.

The Taqwa Framework

Ultimately, here’s what Islam teaches:

Attraction is human. Taqwa is the protection.

Not only willpower. Not shame. Not only avoidance of difficult situations.

Taqwa—genuine God-consciousness—that makes you not WANT to compromise what Allah has for you.

When your teen has a strong enough relationship with Allah:

  • Halal behavior becomes natural, not forced
  • They genuinely want what Allah wants for them

This is why Week 1 (Identity) matters for Week 2 (Relationships).

A teen who knows who they are before Allah won’t need to compromise their values for the approval of someone they’re attracted to.

But, don’t mistake this point for what it’s not. We can’t say that a young person who is struggling with desire “just needs to have taqwa”. Taqwa will carry them and protect them, yes, but desire is human and Allah created that as something natural, with halal channels. Taqwa won’t extinguish desire. We’re not monks, right?

Discussion Questions for Families

For Teens:

  1. Have you been carrying guilt about feelings you never chose? How does tonight’s teaching change that?
  2. Honestly assess: Are you managing attraction in a halal way? Or feeding it through social media, unnecessary contact, daydreaming, etc.?
  3. Do you feel like you could talk to your parents about this? Why or why not?

For Parents:

  1. Have you created space for your teen to come to you about attraction without shame?
  2. Are your expectations around marriage realistic and accessible? Or have you made halal options feel impossible?
  3. How do you model halal relationship boundaries in your own life?

For Discussion Together:

  1. What does Islam’s framework for attraction tell us about how Allah designed human beings?
  2. How can our family make halal options more accessible and less stigmatized?
  3. What does “guarding your chastity” look like practically in our family’s specific context?

Continue the Journey

This is Night 10 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 11 – “Toxic Relationships & When to Walk Away”

For daily extended reflections with journaling prompts: https://30nightswithquran.beehiiv.com/

Related:

When to Walk Away from Toxic Friends | Night 9 with the Qur’an

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

The post I Can’t Stop Thinking About Someone | Night 10 with the Qur’an appeared first on MuslimMatters.org.

Fifteen Years In The Shadows: The Strategic Brilliance Of The Hijrah To Abyssinia

27 February, 2026 - 01:25

[This narrative scene is excerpted from The Interrogation Vault trilogy. Set within a digital simulation of the first Hijrah to Abyssinia (Rajab, 5th year of the Prophetic mission), the story follows a protagonist and an extraterrestrial visitor as they analyze the strategic genius of the Prophet ﷺ. Together, they explore his mastery of ally selection, crisis management, and the crafting of ambassadors whose impact would echo through history.]

***

“And he didn’t send them to any land,” the alien continued. “He sent them to a Christian kingdom. To a just king. He knew Najāshi would listen.”

He turned to me.

“What does that tell you?”

“That he trusted justice wherever it was,” I replied.

“Yes,” the alien nodded. “But more than that—he understood diplomacy. He sought allies. Islam wasn’t retreating. It was extending.”

The scene shifted again.

We were in Abyssinia now—green hills rising above open plains, birds darting through eucalyptus groves. The Muslims stood before the throne of Najāshi, weary but dignified.

A hush fell over the court.

Then Ja‘far stepped forward.

And he spoke:

“We were a people in ignorance… until God sent us a messenger… who taught us to speak truth, to care for kin, to protect the weak…”

His voice echoed across the throne room like a prayer carried by wind.

I felt my throat tighten.

“He could have just recited theology,” the alien whispered. “Instead, he described transformation. The moral revolution that Islam was birthing.”

Then came the challenge.

Qurayshi envoys arrived—polished, persuasive, bearing bribes. “These are rebels,” they insisted. “Hand them over.”

Najāshi turned to the Muslims.

“Do you carry anything from what your Prophet has received?”

Ja‘far nodded.

And recited verses from Surah Maryam.

Tears shimmered down the king’s face. The simulation let us feel it—the hush of the court, the tremble of awe, the moment a Christian king defended Muslim refugees against his own nobles.

“These weren’t just migrants,” the alien said. “They were envoys. Their presence in Abyssinia laid the foundation for interfaith respect, for political leverage, for survival.”

I exhaled. “But it must have been… so hard.”

The alien gazed toward the hills.

“Fifteen years. Some never saw the Prophet ﷺ again. They missed Badr. Uhud. They prayed facing Jerusalem until word of the qiblah (direction) reached them months later.”

He paused.

“They were not forgotten. But they felt forgotten.”

The simulation pulled us into a quiet tent.

A woman wept silently as her child slept beside her.

“I miss him,” she whispered to no one. “I miss his voice.”

I felt a weight in my chest that no gravity could match.

“Why did they stay so long?” I asked.

“Because they understood that service to Islam isn’t always visible,” the alien replied. “Sometimes, it means guarding the future from afar. They were the insurance policy. The reserve. The seed in foreign soil.”

The scene faded.

“Today,” the alien said, “you remember Badr. Uhud. Khandaq. But do you remember the ones who left?”

I looked at the sea again.

“They didn’t fight with swords,” I said slowly. “But they fought with sacrifice.”

He nodded.

“And that is the harder jihad.”

He stepped forward.

“You call it Hijrah. But it was also Hikmah. Wisdom. Timing. Diplomacy. Trust. If Islam was only spiritual, none of this would have mattered. But it did. Because Islam was always a movement. And movements… must move.”

I didn’t speak.

The chamber was too full of farewells.

Too full of forgotten names who gave everything for a future they would never fully see.

Rain still fell.

But now I knew.

They weren’t drops.

They were prayers.

***

 

Related:

NICOTINE – A Ramadan Story [Part 1]: With A Name Like Marijuana

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

 

 

The post Fifteen Years In The Shadows: The Strategic Brilliance Of The Hijrah To Abyssinia appeared first on MuslimMatters.org.

Ramadan As A Sanctuary For The Lonely Heart

26 February, 2026 - 22:14

Some hearts enter Ramadan quietly — not because they lack faith, but because they lack a place to belong. Not everyone walks into the sacred month with a community waiting for them, a masjid that feels like home, or a circle of people who hold their presence with warmth.

Some believers arrive carrying a different kind of longing: the longing to be welcomed, to be seen, to be spiritually safe.

These are the uninvited hearts — the ones who love Allah subḥānahu wa ta'āla (glorified and exalted be He) deeply, yet often feel like strangers among His Creation.

And Ramadan, in its mercy, comes for them too.

The Month That Opens Its Doors to Everyone

Ramadan is not a gated community. It does not ask for credentials, popularity, or belonging. It does not require you to have a spiritual family or a perfect life.

It simply arrives — softly, generously, without conditions — and says: Come as you are.

Allah subḥānahu wa ta'āla (glorified and exalted be He) tells us in the Qur’an:

“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]

Near to the ones who feel left out. Near the ones who pray alone. Near to the ones who enter Ramadan with a heart that has been bruised by people but still reaches for Him.

When the World Doesn’t Invite You, Allah subḥānahu wa ta'āla (glorified and exalted be He) Does

There is a unique kind of worship that belongs to the uninvited heart.

The suhoor eaten in silence. The iftar made for one. The taraweeh prayed in a small room with no rows to join. The du‘ā’ whispered with no one to say “ameen” but the angels.

These acts are not lesser. They are not lacking. They are not lonely in the sight of Allah subḥānahu wa ta'āla (glorified and exalted be He).

They are intimate. They are witnessed. They are beloved.

Sometimes Allah subḥānahu wa ta'āla (glorified and exalted be He)calls the Qur’an:

“O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and a guidance and a mercy for the believers.” [Surah Yunus: 10;57]

For the believer who feels spiritually displaced, the Qur’an becomes a home — a place where the heart is finally allowed to rest, to breathe, to belong.

In a world where people may overlook you, the Qur’an never does. In a month where others gather in circles, the Qur’an gathers you into its light.

A Du‘ā’ for the Uninvited Heart

There is a du‘ā’ that fits the ones who feel unseen, unheard, or unclaimed:

“And say, “My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority.”[Surah Al-‘Isra: 17;80]

A du‘ā’ for strength. For protection. For divine companionship when human companionship is scarce.

Let it be your anchor this Ramadan.

Ramadan as Your Sanctuary

If you enter this month feeling uninvited by people, know this:

Ramadan itself is your invitation.

It is the sanctuary Allah subḥānahu wa ta'āla (glorified and exalted be He) built for the hearts that wander. It is a refuge for the ones who feel spiritually homeless. It is the month that gathers the forgotten, the quiet, the tender, the unseen — and places them gently in the presence of God.

May this Ramadan be a sanctuary for your uninvited heart. May it soften what has hardened, heal what has been aching, and remind you that Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Door is always open — even when every other door feels closed.

And may you leave this month knowing, with certainty, that you were never truly uninvited. You were simply being invited somewhere higher.

 

Related:

A Ramadan Without Community, And Isolation The Whole Year Round

Ramadan At The Uyghur Mosque: Community, Prayers, And Grief

 

The post Ramadan As A Sanctuary For The Lonely Heart appeared first on MuslimMatters.org.

Cultivating A Lifelong Habit Of Dua In Children

26 February, 2026 - 03:48

My husband and our children live in safety and comfort in Muslim-majority Malaysia. For the past few weeks before Ramadan, I noticed that there were already banners outside of restaurants advertising Ramadan buffets. There were already discussions around what we were going to wear for Eid. I would commiserate with my friends around our rush to pay back our qada fasts before Ramadan begins, and our intention to do better next time.  Alhamdulilah for the privilege of being part of the religious majority, in a country that is designed for Muslim families like mine.

Ramadan Intentions

My husband tells our children that every Ramadan, we aim to do better than the last. And this Ramadan, we’re trying to focus on cultivating a habit of daily dua. The most important dua we first encouraged our children to make is an avid hope that we all live to see Ramadan. Death is something we have the luxury of not thinking about while we’re rushing them through the busy school mornings. 

Gratitude Circles

It’s been a hit-and-miss process of figuring out consistent family rituals for us, but alhamdulilah, one ritual that has worked is our gratitude circle. After we pray Maghrib as a family, we take turns expressing one thing we’re grateful for, one thing that has been tricky, and one thing we’re looking forward to. In Ramadan, we can upgrade our gratitude circle by adding a sincere dua at the end for whatever we wish, and making dua for each other and the rest of the ummah. I hope that cultivating a habit of daily dua goes hand-in-hand with having shukr for all of our many blessings – and this is a much-needed reminder for me too.

Orienting Everything Back to Allah subḥānahu wa ta'āla (glorified and exalted be He)

Now that my children are all in primary school, they’re busy at school with their teachers and classmates. All my husband and I can do now is continue to instil as many Prophetic values when they are home with us – especially the habit of turning to Allah subḥānahu wa ta'āla (glorified and exalted be He) and asking Him for help, in all things. What I want them to develop – in addition to outward acts of worship like fasting and prayer – is a deep, internal connection and relationship with Allah subḥānahu wa ta'āla (glorified and exalted be He)

Turning Requests into Dua
Cultivating dua

“What I want them to develop is a deep, internal connection and relationship with Allah [swt]“[PC: Aldin Nasrun]

As much as my husband and I want to connect our children to success in the afterlife, they are still young and very much connected to their worldly desires. My children often have a constant barrage of requests for new toys and so on. Alhamdulilah, Allah subḥānahu wa ta'āla (glorified and exalted be He) sparked a creative solution for me. Instead of getting annoyed at my children’s often constant requests, I’ve realised three things:

  1. Alhamdulilah, my children feel safe enough with me to confide their deepest desires, no matter how trivial. What seems small to me is actually a huge deal to them. 
  2. Their childhood years living with me are so finite, and so foundational in their feelings of linking my husband and me with safety. Their teenage years feel so far away, but I want my children to know they can always come back to my husband and me when they run into more complex problems.
  3. I’ve redirected their once-grating one-liners into a daily act of devotion. No matter what they ask me – within the realms of permissibility, of course! – I reply with my one simple one-liner: “Everything starts with dua.”
Sportscars, Dolls, and Phones

When my six-year-old asks for a toy sportscar, or my eight-year-old asks for another doll, or my ten-year-old asks for a phone, then my response remains the same – start with dua. Ask Allah subḥānahu wa ta'āla (glorified and exalted be He) first, before asking me. 

Turner of Hearts

My son was amazed when I told him that his duas can soften my heart and even his father’s. “So if I want something, but you say no, then Allah subḥānahu wa ta'āla (glorified and exalted be He) can make you say yes?” 

I nodded, very seriously. “Allah subḥānahu wa ta'āla (glorified and exalted be He) is the Turner of hearts.”

This gave my son a lightbulb moment of clarity, and I hope it can plant that seed of Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Omnipotence. 

Ramadan in Times of Genocides

I talk to my children about how there are kids their age (and younger) who are struggling to find food to eat in Sudan and Palestine during regular days, and how their Ramadans look so different to ours. We are certain that there will be tasty food to eat at iftar time, but that isn’t the case for so many families. What we can do is continue to boycott unethical brands, and get into the habit of setting aside money to donate to trustworthy charities. 

Conclusion

Childhood is such a crucial time to set foundational habits that will serve our children well not only in this life, but also in the next, inshaAllah. Orienting all their desires to Allah subḥānahu wa ta'āla (glorified and exalted be He), the Most-Generous, is a daily act of devotion that I hope and pray will stay with them for the rest of their lives.

 

Related:

Beyond The External Trappings: Teaching Children The True Essence Of Ramadan

The Key To Raising Children With The Book Of Allah? Getting Them Started Young

 

The post Cultivating A Lifelong Habit Of Dua In Children appeared first on MuslimMatters.org.

When to Walk Away from Toxic Friends | Night 9 with the Qur’an

26 February, 2026 - 03:13

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Loyalty Trap

Here’s the conversation happening in Muslim homes right now:

Teen: “I know my friends are bad for me. But we’ve been tight since sixth grade. What should I do?”

Parent: “Just get new friends.”

Teen: shuts down completely

The parent isn’t wrong. But they’ve completely missed why this is so hard.

Because for a teenager, walking away from a long-term friendship isn’t just losing a friend.

It’s losing:

  • Shared history
  • Social identity
  • The people who probably saw them through their hardest moments
  • The people with whom they may have shared some of their most formative memories
  • Their entire sense of belonging

“Just get new friends” is about as helpful as telling someone with depression to “just be happy.”

What teens actually need: A framework for understanding when loyalty becomes self-destruction—and permission to choose themselves.

The Quran provides both.

The Story Most People Skip

Surat al-Kahf (The Cave) is famous for being read every Friday. But most people rush past its opening story without taking the time to reflect on the message that story conveys.

The Companions of the Cave weren’t just people who hid in a cave.

They were young people who walked away from everything:

  • Their families
  • Their friends
  • Their city
  • Their entire social world

Because staying meant compromising, and most likely losing, their faith.

Surat Al-Kahf, ayah 13:

نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِٱلْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ ءَامَنُوا۟ بِرَبِّهِمْ وَزِدْنَـٰهُمْ هُدًۭى

“This is their story in truth: They were youth people who believed in their Lord, and We increased them in guidance.”

“Young people.” Not scholars. Not elders. Young people—like your teen—who made an impossibly hard decision.

And what did Allah do?

He protected them. He gave them comfort. He made their story a lesson for all of humanity until the Day of Judgment.

They chose Allah over comfort. And Allah chose them.

The Key Ayah Parents Need to Know

Surat Al-Kahf, ayah 28:

وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُۥ عَن ذِكْرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمْرُهُۥ فُرُطًۭا

“Stay patient in the company of those who call upon their Lord morning and evening, seeking His Face. Don’t look beyond them, desiring the luxuries of this worldly life. And do not obey those whose hearts are heedless of Our remembrance, who follow only their desires, and who are in total loss.”

This ayah is a direct command—not a suggestion:

  1. Be patient with righteous people – even if they’re less exciting, less popular, less fun
  2. Don’t be dazzled by worldly appeal – the cool friend group isn’t worth your deen
  3. Do not obey those heedless of Allah – even if they’re charismatic, loyal, or longstanding friends

If your teen has friends pulling them away from Allah—this ayah is speaking directly to their situation.

The Prophetic Warning

The Prophet ﷺ said:

الْمَرْءُ عَلَى دِينِ خَلِيلِهِ فَلْيَنْظُرْ أَحَدُكُمْ مَنْ يُخَالِلُ

“A person is on the religion of their close friend, so let each of you look to whom they take as a close friend.” (Abu Dawud, Tirmidhi)

And:

“The example of a good companion and a bad companion is like a perfume seller and a blacksmith. The perfume seller might give you some perfume or you might buy from him, or at the very least you will enjoy a good smell. The blacksmith, however, might burn your clothes, or at the very least you will be exposed to smoke.” (Bukhari, Muslim)

The blacksmith analogy is critical:

The blacksmith isn’t trying to burn your clothes. They’re not a bad person. They’re just doing what blacksmiths do.

But you still leave with burns to your clothes and smelling like smoke.

Your teen’s friends don’t have to be malicious to be harmful.

They just have to be consistently pulling in the wrong direction.

Warning Signs: When Friendship Becomes Toxic

For Parents—Watch For:

  1. Gradual prayer abandonment: They used to pray. Now they don’t. When did it start? Who did they start spending more time with around that time?
  2. Increasing secrecy: Hiding their phone. Vague about where they’re going. Defensive about who they’re spending time with.
  3. Personality shift: The teen you knew—their humor, their values, their interests—is disappearing. They’re becoming someone else.
  4. Pulling away from Islamic activities: Used to come to the masjid, halaqa, youth group. Now makes excuses every time.
  5. Defending friends no matter what: Even when their friends’ behavior is clearly wrong, your teen defends it aggressively. This often signals that loyalty has become identity.
  6. “You just don’t like my friends”: When you raise concerns, they accuse you of being judgmental. This deflects from the actual issue.

For Teens: The Four Questions

Before deciding whether to walk away from a friendship, honestly answer:

  1. Am I a better Muslim when I’m with them, or worse? Not “are they Muslim?” but “do I pray more or less when I’m around them?” “Do I make good choices when I am around them?”
  2. Do I compromise my values to keep this friendship? If maintaining the friendship requires hiding your Islam, skipping prayers, or participating in haram—that’s your answer.
  3. Do they respect my boundaries, or constantly push against them? Real friends—Muslim or not—respect your values even when they don’t share them. Toxic friends mock, pressure, and manipulate.
  4. Would I be proud to stand before Allah with this friendship on my record? Not “would I be embarrassed?” but “would I be ashamed?” If you’d be ashamed, you already know.

Never forget this story from the Quran, from Surat as-Saafaat [37: 51-57]:

قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ

“One of them will say: ‘I had a companion.”

يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ

“Who used to say, ‘Are you one of those who believe?”

أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ

“(Like) That when we die and become dust and bones, that we will be indebted.” (Ibn ‘Abbas, may Allah be pleased with them both, said (that this means), “Rewarded or punished according to our deeds.”)

قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ

“He then said, ‘Will you look down’” (meaning, the believer will say this to his companions among the people of Paradise.)

فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ

“So, he looked down and saw him in the midst of the Hell-Fire.”

قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ

“He said, ‘I swear by Allah! You nearly ruined me.” (The believer will say, addressing his former friend, “By Allah, you nearly caused me to be doomed, if I had obeyed you.”)

وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ

“Had it not been for the grace of my Lord, I would certainly have been among those in Hell.”

Your decision can have some serious consequences. That’s why this is so important.

Why “Just Get New Friends” Doesn’t Work

Parents often make this mistake: Identifying the problem (toxic friends) without addressing the solution (where do better friends come from?).

Telling a teen to leave a friend group without providing an alternative leaves them:

  • Isolated
  • Resentful
  • Likely to return to the toxic group out of loneliness

The Companions of the Cave didn’t just walk away from their society. They walked away together.

They had each other.

Before encouraging your teen to walk away, ask:

  • Is there a Muslim youth group they can connect with?
  • Is there an MSA at their school or nearby university?
  • Is there a halaqah, Quran class, or Islamic program where they could meet peers?
  • Are there Muslim families in our community with teens the same age?
  • If you are far from the jamaa’ah, I often tell parents that this means that they might have to sacrifice. Yes, maybe where you live now you have a great job, but you should seriously consider moving to a place where your children’s deen is protected. This is the concept of hijrah, which can include another city in the same country, not just another country.

The exit from toxic friendships must have a destination.

The “Just Say No” Problem

Here’s what most Islamic advice gets wrong about toxic friendships:

It tells teens to “be strong” and “resist temptation” without addressing the environment.

But the Prophet ﷺ didn’t just tell the early Muslims to “be strong” in Mecca.

He commanded hijrah—a physical departure from a toxic environment.

Environment matters more than willpower.

If your teen is the only practicing Muslim in their friend group, they’re swimming upstream every single day.

They can be strong. But eventually, they’ll be exhausted.

The goal isn’t resilience alone. It’s strategic community building that builds true resilience.

Your teen needs a tribe that pulls together in the same direction they’re trying to go.

The Hardest Part: The Aftermath

Walking away from toxic friends is hard. What comes after is harder.

The loneliness phase: For weeks—sometimes months—your teen may feel completely alone.

This is the most dangerous window. Because the old friends will reach out. And the emptiness will make those messages feel irresistible.

What parents can do during this phase:

  1. Don’t say “I told you so” – Even if you were right, this closes the door
  2. Increase family connection – Be more present, more fun, more engaged
  3. Actively help build new connections – Don’t just say “find better friends”—make introductions, create opportunities
  4. Validate the grief – “I know this is really hard. Losing friends hurts even when it’s the right decision.”
  5. Point to the story of Ashab al-Kahf – Allah gave them something better. He will for your teen too.

As the Prophet ﷺ guarantees for us:

“For sure, you will never leave anything for the sake of Allah, except that Allah will replace it with something better for you.” (Ahmad—authenticated by al-Arna’oot)

A Note on Gradual vs. Clean Breaks

Not every toxic friendship requires a dramatic exit.

Sometimes:

  • Gradual distancing is safer (especially if the friendship has volatile elements)
  • Redefining the relationship works (staying connected, but changing the dynamic)
  • A direct conversation is appropriate (especially for longstanding friendships and especially if that friend is also Muslim—don’t abandon them to sin, support them to make better choices)

When a clean break is necessary:

  • The friend is pressuring toward serious haram
  • Your teen feels unsafe saying no
  • Every contact pulls them back in

When gradual distancing is better:

  • There’s history worth honoring
  • The friendship has potential to improve
  • A sudden exit would be dramatic or unsafe

Help your teen think through which approach fits their specific situation.

Discussion Questions for Families

For Teens:

  1. Is there a friendship in your life right now that you know is pulling you away from Allah? What’s stopping you from creating distance?
  2. If you walked away from this friendship, what would you actually lose? And what might you gain?
  3. Where could you find Muslim peers who share your values?

For Parents:

  1. Do you know your teen’s friends? Have you met them?
  2. Have you noticed any of the warning signs listed above? What’s your next step?
  3. Are you helping your teen build Muslim friendships, or just criticizing their current ones?

For Discussion Together:

  1. The Companions of the Cave walked away from everything to protect their faith. What would that kind of courage look like for our family?
  2. How can we create opportunities to connect with other Muslim families and teens?
  3. What would it look like for our home to be a place where good friendships are built and sustained?

The Challenge

For Parents: This week, make one concrete effort to connect your teen with practicing Muslim peers. Invite a practicing Muslim family over. Take your teen to a youth program. Make the introduction you’ve been meaning to make.

For Teens: Identify one friendship that you know is pulling you away from Allah. You don’t have to end it today. But be honest with yourself about what it’s costing you—and start thinking about what a healthier alternative could look like.

Remember: The Companions of the Cave didn’t just run away from something. They ran toward Allah.

That’s the model.

Continue the Journey

This is Night 9 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 10 – “Crushes, Attraction & Halal Feelings” (the topic nobody talks about, but everyone is thinking about)

For daily extended reflections with journaling prompts, personal stories, and deeper resources, join Dr. Ali’s email community: https://30nightswithquran.beehiiv.com

Related:

What Islam Actually Says About NonMuslim Friends | Night 8 with the Qur’an

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

The post When to Walk Away from Toxic Friends | Night 9 with the Qur’an appeared first on MuslimMatters.org.

My First Ramadan As A Convert: The Lengths Small Acts of Kindness Can Go

25 February, 2026 - 20:28

I embraced Islam at the end of August 2000, over twenty-five years ago. Ramadan arrived just three months later, beginning in late November and stretching into late December. It was the year Ramadan coincided with the heart of the American holiday season. Thanksgiving had just passed, and Christmas was around the corner. My mother had decorated the house with a Christmas tree and string lights; familiar carols were playing in grocery stores; families were out shopping for gifts, and it seemed that everyone was anticipating the holidays except me. 

I was a brand-new Muslim.

Although I had been studying Islam quietly for several years before taking my shahada, I had never fasted before. Coming from a Catholic tradition and a Puerto Rican background meant that Lent was the only type of fast I knew. For us, it meant not eating meat on Fridays and giving up vices for forty days. The Ramadan fast was something completely different. I understood the basic rulings like no food or drink from just before dawn to sunset, but that was the extent of my knowledge. I did not know the finer details of fasting or its legal rulings. I did not know what would invalidate the fast, what was disliked, or how to structure my days around it. What I did know was that I would be doing this largely alone. Yet even in that season of uncertainty, there were a few individuals whose quiet acts of kindness would shape my first Ramadan in lasting ways.

At the time, I was living in Augusta, Georgia, and I did not know of a Muslim community nearby. The world was different back then. We had landline cordless telephones mounted to kitchen walls, analog cell phones with limited minutes, and VHS tapes stacked beside television sets. There were a fortunate few like me who had access to a desktop computer, where the internet was accessed through the unmistakable mechanical screech of dial-up. Unlike now, there was no social media, no unlimited texting, and no smartphone alarms or adhan clocks to remind you to wake up for suhoor. 

If a new Muslim had a question, they either found someone to call or they waited. Unless they had an established support system, it was a lonely time to be a convert. My closest Muslim friends lived in Maryland, but since I had moved to Georgia, they did not even know I was considering converting. Much of my journey unfolded internally, between myself and Allah subḥānahu wa ta'āla (glorified and exalted be He).

The Phone Call that Started it All

I relied heavily on America Online (AOL) chat rooms, searching for Muslim screen names or anyone who might live somewhere near Georgia. I would enter digital spaces filled with strangers, hoping to strike up a conversation or to find someone who would answer a question about Islam. That is how I had met the brother who helped me declare my shahada – a youth coordinator from a mosque in Atlanta. When I first reached out to him in a chatroom, he seemed apprehensive, but when I explained my interest in Islam, he offered to call me. That lone phone call changed the course of my life. After asking me some questions, he helped me recite the declaration of faith over the phone. Then he drove nearly three hours to introduce me to his cousins, who lived near me, bringing a prayer rug, a hijab, and a few introductory books. Little by little, my support system started to take shape.   

But Ramadan was approaching, and not only would it be my first fast, but it would also be the first time I would quietly step back from the holidays my family still cherished. I was still living under my parents’ roof, so I understood this transition would require patience and care. I learned to move thoughtfully, navigating the quiet tension between the faith that I had embraced and the home in which I had been raised. As the reality of the fast dawned on me, I began to realize that the thirst I would experience would extend beyond drink. I would be thirsty for guidance, for companionship, and for a sense of community. 

The Convert who Gave me a Book

As Ramadan drew closer, I started to feel a sense of panic. I knew that fasting was obligatory. I knew that I was expected to abstain from food and drink from dawn until sunset. What I did not know was how I would manage it in a household that was not fasting, or whether I would be able to endure it physically and emotionally. The thought of it intimidated me. I wondered how I was supposed to enter such a significant month of worship without guidance.

Around that time, I connected online with another convert who was living on the military base near us. My father worked on that same base, so in a way our worlds overlapped, even if only slightly. His name was Idris. When I confided in him about my anxiety over my first Ramadan, he listened with understanding that only another convert could fully offer. He told me he had a small book that might help answer some of my questions and brought it to me in person. 

The book was called The Essentials of Ramadan. It was modest in size, but to me it felt comprehensive. It explained the structure of the fast, the suhoor meal before dawn, what would invalidate the fast, and what would not. It clarified matters I had not even thought to ask about, including the small details that can cause uncertainty for someone new. Having that information gave me confidence. It transformed Ramadan from overwhelming to structured and attainable. 

Decades later, I remain genuinely grateful to Idris for that act of kindness. After he gave me the book and we spoke about Ramadan, our paths diverged, and I never heard from him again. Over the years, I have sometimes reflected on how brief yet meaningful that chance encounter was. Allah subḥānahu wa ta'āla (glorified and exalted be He) knows best the wisdom behind such moments, but I do know that his willingness to share a simple resource changed my experience of that first Ramadan in ways he likely never imagined.

Looking back now, I see how small acts of support can leave a lasting imprint. A book. A phone call. A message that says, “Here is what you need to know.” For someone entering Ramadan without family support or community, that guidance can be the difference between fear and confidence. Even if our time is limited, even if our role in someone’s life is brief, we can help steady their steps. More than twenty-five years later, I still remember the brother who handed me a small book and made me feel less alone.

The Supportive Sister

Idris was not the only person who helped me during that first Ramadan. Surprisingly, once the month began, I found the fast manageable. I was attending school and working at the same time, so my days were busy enough to keep my mind occupied. I worked in the customer service department of a local newspaper, so I was constantly speaking with people. The structure of my schedule helped the hours pass quickly, so the hunger and thirst did not overwhelm me. What unsettled me most was something far more trivial. I felt self-conscious about my breath while fasting!

Because I worked closely with customers and colleagues, I worried that fasting made my breath unpleasant. Before Islam, chewing gum throughout the day had been routine for me, and suddenly that small habit was no longer available. I remember wondering whether the people I spoke to could notice, and whether they would judge me. For a new Muslim already navigating an internal transformation, even something as minor as this felt magnified.

During Ramadan, a sister who was related to the youth director who had helped me take my shahada came to visit me at work. She had recently returned from a trip and brought me dates and a few small gifts. More importantly, she came simply to check on me and ask how I was managing my first Ramadan. When I confessed to her that it was not the fast itself that was the difficulty, but the embarrassment about my breath, she responded with gentle reassurance. She shared with me the words of Prophet Muhammad, peace and blessings be upon him, who said: 

“By the One in whose hand is my soul, the odor coming from the mouth of a fasting person is more pleasant to Allah Almighty than the scent of musk. Allah said: He leaves his food, his drink, and his passions for My sake. The fast is for Me and I will reward him for it with a good deed ten times like it.” [Sahih Bukhari 1894]

convert

“For a new Muslim, that kind of understanding carries immense weight. It communicates that someone sees you, understands your sensitivities, and wants you to succeed.”

Hearing that hadith changed my perspective immediately. What I had viewed as a source of shame was, in reality, an act beloved by Allah subḥānahu wa ta'āla (glorified and exalted be He). I felt a rush of confidence and relief, along with a deeper love and awe for my Creator. She also offered practical advice, reminding me that I could rinse my mouth carefully without swallowing water and brush my teeth during the day as long as I was cautious. That combination of comfort and practical guidance brought me so much ease during a vulnerable moment.

In retrospect, I realize how significant that visit was. The sister addressed my concerns without delivering a lecture or overwhelming me with legal rulings.  She simply took the time to show up, ask how I was doing, and share a hadith that reframed my experience. For a new Muslim, that kind of understanding carries immense weight. It communicates that someone sees you, understands your sensitivities, and wants you to succeed. More than twenty-five years later, I still remember that conversation, especially whenever I come across this hadith:

“Whoever relieves the hardship of a believer in this world, Allah will relieve his hardship on the Day of Resurrection. Whoever helps ease one in difficulty, Allah will make it easy for him in this world and the Hereafter…” [Sahih Muslim 2699]

I pray that Allah subḥānahu wa ta'āla (glorified and exalted be He) rewards every single individual who supported me before and during my first Ramadan, those who answered questions, shared resources, visited me at work, or simply took the time to check in. Their gestures may have seemed small to them, but they carried tremendous weight in my life. With their encouragement, I found the confidence to continue stepping forward.

The Continuous Search for Belonging

Part of that journey included attending taraweeh prayers. I did not attend many during that first Ramadan because of my work and school schedule, but when I did go, the experience was unforgettable. The mosque community at the time was warm and welcoming. I was introduced to the imam, and when I told him I was a convert, he made a point of making me feel comfortable. He offered his contact information and encouraged me to reach out if I needed guidance. 

I also traveled to Maryland to visit my Muslim friends and participated in community gatherings and tarawih there. Moving between communities allowed me to see the broader fabric of the ummah, and it reminded me that even if I lived in isolation, I was part of something much greater. There was a tangible sense of unity in the masjid. I knew that everyone was fasting and striving, and that awareness gave me strength. Even when I returned home to a household not observing Ramadan, I knew that across the city and around the world, others were fasting alongside me.

Experiencing that communal spirit was important, especially as someone who had entered Islam with limited local support. At the same time, I came to understand that not every convert encounters the same welcome. Some enter mosques and feel invisible. Others lack family stability or community connection. For new Muslims, Ramadan can magnify both belonging and isolation. That is why our Islamic centers must be intentional in cultivating spaces of care, guidance, and understanding. A convert navigating their first Ramadan carries questions, vulnerabilities, and often complicated family dynamics. My hope is that in this Ramadan and in many Ramadans to come, new Muslims experience the same welcome and reassurance that carried me through my first fast. 

 

Related:

[Podcast] Navigating Christmas: Advice to Converts, from Converts | Hazel Gomez & Eman Manigat

I’ve Converted, And It’s Christmas…

 

The post My First Ramadan As A Convert: The Lengths Small Acts of Kindness Can Go appeared first on MuslimMatters.org.

What Islam Actually Says About NonMuslim Friends | Night 8 with the Qur’an

25 February, 2026 - 05:34

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Question That Divides Families

“Can I be friends with non-Muslims?”

This question causes more conflict in Muslim households than almost any other.

The teen’s perspective: “My best friend isn’t Muslim, but she’s the only one who showed up when I was struggling. She respects my faith. She even fasted with me during Ramadan. But the masjid says this is haram. Am I supposed to cut her off?”

The parent’s fear: “My child’s entire friend group is non-Muslim. They’re nice kids, but I’m terrified my child will drift away from Islam. Should I force them to only hang out with Muslims?”

Both are asking the wrong question.

What the Quran Actually Says (And Doesn’t Say)

The ayah everyone quotes:

Surat al-Ma’idah [5:51]:

“O believers! Do not take Jews and Christians as awliya…”

People hear this and conclude: “See? No non-Muslim friends.”

But here’s the problem: “Awliya” doesn’t mean “friends.”

Awliya (singular: wali) means:

  • Guardians
  • Protectors
  • Those you turn to for ultimate allegiance and moral authority
  • Those you prioritize over Allah’s guidance

This ayah is NOT saying: “Don’t have lunch with your non-Muslim classmate.”

This ayah IS saying: “Don’t give your ultimate loyalty, spiritual allegiance, or moral compass to those who oppose Islam.”

Context matters: This was revealed when some Muslims were abandoning the Prophet ﷺ and siding with enemies actively fighting Islam.

That’s not the same as having a supportive, respectful friend who happens to be a Christian, for example.

The Ayah That Changes Everything

Surat al-Mumtahanah [60:8]:

“Allah does not forbid you from dealing lovingly and fairly with those who have neither fought nor driven you out of your homes. Certainly, Allah loves those who are fair.”

“Dealing lovingly”—birr—is the same word used for how you treat your parents (birr al-walidayn).

Read that again.

Allah is using the SAME language for non-Muslims who are peaceful as He uses for your own parents.

That’s not just tolerance. That’s genuine care, kindness, and relationship.

The Prophetic Model: Friendships Across Faith Lines

Here’s what most Muslims don’t know:

The Prophet Muhammad ﷺ had close, loyal relationships with non-Muslims throughout his life.

Examples:

  1. An-Najashi (the Christian King of Abyssinia)
  • Protected Muslims when they were persecuted
  • When he died, the Prophet ﷺ mourned him deeply
  • The Prophet ﷺ prayed janazah for him in absentia
  1. Non-Muslim allies during the boycott
  • When Muslims were starving during the boycott of Banu Hashim
  • Non-Muslim relatives and allies smuggled food to them
  • The Prophet ﷺ maintained these relationships

This wasn’t “tolerance.” This was genuine relationship built on mutual respect.

The Framework: Permission + Wisdom

Here’s what Islam actually teaches:

Permission:

✅ You CAN have non-Muslim friends

✅ You CAN care for them, support them, work with them

✅ You CAN learn from them, laugh with them, be there for them

✅ You CAN defend them when they’re wronged

Wisdom-Based Boundaries:

⚠ Your CLOSEST friends—your inner circle—should be people who push you toward Allah

⚠ A non-Muslim friend can only elevate you so far spiritually

⚠ Don’t compromise Islamic values to maintain the friendship

⚠ Don’t make them your ultimate moral authority over Allah’s guidance

It’s not haram vs. halal as much as it’s permission vs. wisdom.

What Parents Need to Understand

Your teen’s non-Muslim friends aren’t automatically a threat.

Ask better questions:

Not: “Are they Muslim?” But: “Do they respect your faith?”

Not: “Do they pray?” But: “Do they support and respect you when you pray?”

Not: “Will they take you to Jannah?” But: “Do they make it easier or harder for you to practice Islam?”

The Reality Check (from 20+ Years of Experience)

Here’s the uncomfortable truth from working with Muslim youth for over two decades:

When Muslims have deep friendships with non-Muslims as their PRIMARY social circle, 95% end up in one of two paths:

Path 1 (uncommon, but beautiful): The non-Muslim friend accepts Islam. The friendship goes to the highest level. Everyone wins.

Path 2 (far more common): The Muslim slowly drifts from Islam until they’re either:

  • “Muslim by name only” (barely practicing)
  • No longer identifying as Muslim at all

Why does this happen?

Not because the non-Muslim friend is malicious.

But because:

  • Good intentions don’t prevent drift
  • Even supportive friends can’t push you to Islamic heights
  • The influence flows from majority to minority
  • Subtle pressures compound over time

The consequences of Path 2:

  • Broken families
  • Broken hearts
  • Long-term regret
  • Spiritual emptiness

This isn’t fear-mongering. This is pattern recognition from hundreds of cases.

The Classical Wisdom

From the Hadith:

Abu Huraira reported: The Prophet ﷺ said, “A man is upon the religion of his best friend, so let one of you look at whom he befriends.” (Tirmidhī)

From the Companions:

Abdullah ibn Mas’ud, may Allah be pleased with him, said, “Remember Allah Almighty often. Do not accompany anyone unless they help you remember Allah (‘Azza wa Jal).” (Shu’ab al-Imān)

Abu Darda, may Allah be pleased with him, said, “A righteous companion is better than loneliness, and loneliness is better than an evil companion….” (Rawḍat al-‘Uqalā’)

From Imam Ash-Shafi’i:

“Three things will increase your intellect: sitting with the scholars, sitting with righteous people, and leaving off speech that doesn’t concern you.”

From Sufyan Al-Thawri:

“There is nothing that corrupts a person or helps them be better more than their close friend.”

Your teen’s closest circle will shape their deen more than almost any other factor.

The Both/And Approach for Families

For Teens:

Yes:

  • You can have non-Muslim friends
  • You can care about them deeply
  • You can learn from them
  • You can be there for them

But:

  • Make sure your closest friends are pushing you toward Allah
  • Don’t surround yourself primarily with non-Muslims
  • Invite your non-Muslim friends to Islam (through character first, then words)
  • If they pressure you to compromise, that’s a red flag
For Parents:

Don’t:

  • Force your teen to cut off all non-Muslim friends
  • Treat every non-Muslim as a spiritual threat
  • Make Islam feel like isolation

Do:

  • Help them build strong Muslim friendships alongside non-Muslim ones
  • Ask about the QUALITY of friendships, not just the religion
  • Model healthy non-Muslim relationships yourself
  • Create opportunities for them to connect with practicing Muslim peers

The Da’wah Question

Here’s what the video addresses, but it deserves expansion:

“Why haven’t you invited your close friend to Islam?”

This reframes everything.

If you truly believe Islam is the truth, and you genuinely care about this friend—why wouldn’t you want them to have what you have? Why wouldn’t you want them to succeed in the Hereafter?

Not through pushy lectures. But through:

  • Living Islam so beautifully they ask questions
  • Being so consistent in character they notice
  • Answering their questions honestly when they arise
  • Sharing your faith naturally, not by forcibly

Many of the greatest Muslims—both today and historically—came to Islam through friends.

The question is: Are you influencing them, or are they influencing you?

Discussion Questions for Families

For Teens:

  1. List your 5 closest friends. Are you a better Muslim around them, or worse?
  2. Have you ever invited your non-Muslim friends to learn about Islam? Why or why not?
  3. If you had to choose between a friendship and your deen, which would you choose? (Be honest—your answer reveals where you are.)

For Parents:

  1. Do you have any close non-Muslim friends? How do you maintain that relationship with boundaries?
  2. Have you helped your teen build strong Muslim friendships, or just criticized their non-Muslim ones?
  3. What does “righteous companionship” look like practically for your teen’s age and context?

For Discussion Together:

  1. What’s the difference between a friend who “tolerates” your Islam and a friend who “supports” it?
  2. How can we judge friendships by their fruit (impact) rather than by labels (religion)?

What would it look like for our family to practice “birr” (kindness) toward our non-Muslim neighbors and friends?

The Bottom Line

Can your teen have non-Muslim friends?

Yes—but with wisdom.

Should their entire social circle be non-Muslim?

No—that’s spiritually dangerous.

What’s the ideal?

A mix: Non-Muslim friends who respect their faith + Muslim friends who elevate their deen + a clear understanding that the closest circle should be those who push them toward Allah.

It’s not about isolation. It’s about being intentional.

Continue the Journey

This is Night 8 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 9 – “When Friends Pull You Away” (The Companions of the Cave and recognizing when a friendship has become toxic)

For daily extended reflections with journaling prompts, personal stories, and deeper resources, join Dr. Ali’s email community: https://30nightswithquran.beehiiv.com/

Related:

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

Week 1 in Review: Is Your Teen Actually Changing? | Night 7 with the Qur’an

The post What Islam Actually Says About NonMuslim Friends | Night 8 with the Qur’an appeared first on MuslimMatters.org.

Ramadan, Disability, And Emergency Preparedness: How The Month Of Mercy Can Prepare Us Before Communal Calamity

24 February, 2026 - 20:47

As a person born with a muscular physical disability, who now uses a wheelchair, I naturally hoped that all of our masajid would be accessible. The access to elevators instead of needing to climb a flight of stairs. This need for accessibility grew even more after witnessing my parents age, because it was the norm for my father to carry me up while my mother carried the wheelchair, but now it was increasingly getting difficult for them.

I unexpectedly got married, but out of shyness, I never wanted my husband to carry me publicly. The only way to climb a flight of stairs, in this scenario, was to have at least three men carry me when seated on the wheelchair, while having another person carry my other belongings. I coincidentally have two younger brothers, so they usually assist my husband when carrying me. This made me think of my privilege, which increasingly caused unsettlement over the lack of accessibility within the Masjid.

I had the privilege of not only getting married as a sister with a disability—which is sadly still rare and a topic of taboo—but also had the privilege of having more mahrams around me to help out. There was sometimes the Masjid staff uncle to help out, too, and we would accept his help whenever either of my brothers could not be present. I, however, still had the privilege of my family—especially my father—being relatively known within the Hong Kong Muslim community, which made it easier to ask for help. I recognized that this might not be the case for everyone and, therefore, did not feel comfortable accepting that our masjid was not fully accessible.

The lack of accessibility in my eyes meant that many navigating accessibility barriers are not welcomed to attend communal events. This lack of accommodation occurred even more during the month of Ramadan, because of the increased number of crowds, resulting in increased safety hazards for even trying to be lifted up the stairs.

I felt a tremendous amount of guilt for not being able to solve the accessibility barriers. This guilt increased even more as an author and disability advocate, who was also aware of the scarcity of land in Hong Kong. I understood the complexity of trying to improve accommodations within old buildings. The awareness that there were many who cared—including some in the position of authority—but they just genuinely did not know how to find solutions.

My thoughts on the lack of accessibility, due to stairs, were suddenly challenged during the November 2025 Tai Po fires in Hong Kong that killed 161 people. Residents within the Tai Po building complex were left carrying those with mobility barriers down the stairs as an act of mercy in its most urgent form. Our community was not prepared for such a dire calamity to hit, but as a larger society, we were more unprepared for effective strategies to help those with mobility barriers down the stairs, let alone in a state of emergency.


What do we do when our staircases are suddenly packed with panicked crowds because the building we are in—and surrounding buildings—are engulfed in flames?

How can we function and think in such a state?

Who are amongst those who have a higher risk of not being able to escape?

Do we choose to just save our own lives, or do we also try to save the lives of those with mobility barriers?

There was a sudden realization that stairs are not necessarily barriers at all times. Stairs can be forms of escape and the route to safety, especially when it is more unsafe to use the elevator. We will always need stairs within buildings despite other forms of accessibility. We would always need to be trained to get down the stairs even before a calamity hits.

Our city was in agony and grieving.

People with disabilities—which included me—felt this extra layer of grief because we understood how much our community needed to be prepared not only in a time of calamity but in everyday life.

Our communities have a long way to go.

I could not help but think about Ramadan after the Tai Po fires, because Ramadan is a time when our Masjid is most crowded, and when Muslims are usually in a state of panic for not wanting to miss iftaar and taraweeh prayers. Before, I thought of avoiding the Masjid during Ramadan, just to not get in the way, but now, I think Ramadan is the best time to be present, in order to train our community for emergency preparedness. I think this even more after reflecting on the purpose behind the month of Ramadan as a month of mercy and communal unity.

Here are ways in which Ramadan, as a month of merc,y can prepare us before communal calamity:

1. Acts of Mercy as a Form of Worship

Ramadan is not just a month for fasting because not everyone can fast. Ramadan is a month of mercy for us to remember Allah subḥānahu wa ta'āla (glorified and exalted be He) and also our most vulnerable. Recognize that some may not have food, or that there are community members going through calamity, and needing support. Embodying mercy is encouraged, especially as an act of worship. It should, therefore, come naturally to offer help if noticing that anyone is struggling, including with accessibility.

disability justice

“Mercy can be shown by prioritizing accessibility and working together to find solutions.” [PC: Clyde He (unsplash)]

The act of offering help is just a basic act of mercy, though. Mercy can be shown by prioritizing accessibility and working together to find solutions. Stairwells without evacuation chairs, masajid without clear exit routes, and community centers without inclusive drills all place vulnerable members at risk. Ramadan, however, offers a unique opportunity to reframe accessibility as a spiritual obligation towards mercy enacted through preparedness.

“And cooperate in righteousness and piety”[Surah Al-Ma’idah: 5;2]

Why wait for an emergency to cooperate together as a community? Ramadan is the best time to learn what cooperation is, what it looks like in action, and acts of righteousness that increase one in piety.

We have lost the essence of Ramadan if we see a mother struggling to carry a stroller but choose to ignore her by rushing for taraweeh. It is a missed opportunity for righteousness and acting consciously. Piety requires us to act consciously, so the conscious effort to act with mercy inadvertently ends up as a form of worship, too.

2. Discipline from Ramadan to Communal Responsibility 

Praying the five daily prayers—as well as taraweeh—and fasting from dawn to dusk trains individuals in patience, discipline, and time awareness. These are qualities that we need in emergency preparedness. Emergency preparedness trains the community in social responsibility and cooperation, but we should not wait for a calamity to occur to develop these skills. Ramadan is there, rather, to help us develop these skills, as it is designed for us to take more social responsibility through donations and awareness of poverty. It is designed for us to cooperate in sighting the moon to decide when Ramadan begins as well as ends. Ramadan additionally facilitates us to come together to arrange and distribute food. Manage crowds gathered in one place so that everyone can pray on time and then leave with safety, too.

The discipline that we are trained to achieve during Ramadan needs to be translated more into communal responsibility in everyday life in order to prepare for emergencies. This can only occur if we know how Ramadan is training us. A lot of us are being trained without being aware of being trained. This is the missing link. Training needs to be highlighted as a form of discipline, so we can realize that it is not only helping us prepare for Ramadan, but also for emergency preparedness as a community.

A way to discipline our community further during Ramadan is to see how crowds within our Masajid can be mobilized for awareness campaigns and evacuation drills. Just as fasting heightens our awareness of hunger, preparedness heightens our awareness of vulnerability. Ramadan is not only about abstaining from food and drink—it is about feeding mercy into action by ensuring no one is left behind.

3. Ramadan Emphasizes that We are All Vulnerable and How Every Life Matters

The food we have is because of Allah subḥānahu wa ta'āla (glorified and exalted be He). Our ability to eat is because of Allah subḥānahu wa ta'āla (glorified and exalted be He). It is not for us to decide whose life is more valuable. Ramadan rather makes it clear that all lives are valuable and that we are all equally vulnerable before Him.

People with disabilities, and our elderly, were not the only ones vulnerable within the Tai Po fires. Every human being—and pet—present was vulnerable. The degree of vulnerability one faces may differ, but when calamity hits, this is not usually the focus. The focus usually is saving lives and getting out of a difficult situation.

The mindset that we have towards others during a calamity is a mindset necessary to keep throughout the year. Saving lives or making the lives of those around us better needs to be our general priority, even before calamity hits. Our priority must always be getting anyone out of difficulty—out of empathy—due to considering the life of someone generally valuable.

                 “Whoever saves one life, it is as if he has saved all of humanity” [Surah Al-Ma’idah; 5:32]

This mindset of valuing each life—regardless of background—can be more easily cultivated during Ramadan. This cultivation will prepare us not to think twice about whether or not to save someone during an emergency.

The Masjid that I go to may have stairs, but it also has an emergency door exit, which makes it clear that advocating for emergency preparedness through training the community needs to be a focus. Recently, a group of us has started a branch under our Masjid’s committee, called Rise with Mercy. It is hoped to eventually address the topic of accessibility—including during the month of Ramadan—to train our community towards preparedness in emergencies.

If we truly consider Ramadan a month of mercy, all of us need to commit towards making our Masajid places of safety and preparedness, so that as a community we are unified and trained before any calamity.

 

Related:

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

Reflections On Observing Ramadan With A Disability

The post Ramadan, Disability, And Emergency Preparedness: How The Month Of Mercy Can Prepare Us Before Communal Calamity appeared first on MuslimMatters.org.

Somalis In Firing Line Of American Crackdown

24 February, 2026 - 19:29

Ranked among the many issues for which the winter of 2025-26 might be remembered in the United States – ranging from explosive exposes of abusive tycoons linked to a country whose genocide of Palestine Washington has long supported, to a regime-change raid in Venezuela, to sabre-rattling over Greenland – is the conduct and controversy of its immigration enforcement agency, commonly known as ICE, particularly in Minnesota. And central to the Minnesota operation has been a long-running smear campaign against Somalis by the American right wing.

Somalis as an Easy Target

Although their narratives have been bubbling for several years among the far-right, misinformation and hate-mongering toward Somalis in the United States came to international attention in December 2025 when the immigration enforcement militia descended on Minnesota and promptly began to arrest thousands of people, supposedly on suspicion of illegal immigration. Somalis have in particular been targeted by Donald Trump’s regime, whose officials have recklessly flung around accusations of scams against Somalis at large.

The American far-right has a history of targeting one minority after another – Mexicans, infamously, were an early target of choice during Trump’s first electoral campaign a decade ago – and the needle has swung to Somalis. But their status as a visible and distinctive minority is not the only reason that Somali-Americans have been targeted with special venom. Somalis simultaneously tick several boxes for the far-right and the various networks, influencers, and rabble-rousers who incite them. For one thing, Somalis are overwhelmingly Muslims; for another, they are quite distinctly black Africans. Thirdly, the Minnesotan politician Ilhan Omar, from the liberal opposition, has been a favourite target of the right-wing since she was elected in 2019. Fourthly, Minnesota’s governor, Timothy Walz, was the opposition’s vice-presidential nominee in the last election, and the government has made a point of attacking him: to claim that Minnesota is drowning in Somali fraud implicates Walz as well.

“Minnesotan politician Ilhan Omar, from the liberal opposition, has been a favourite target of the right-wing since she was elected in 2019.”

The Somalia War and the United States

Beyond internecine American politics, however, there are also broader geopolitical and institutional issues. Somalia carries popular connotations of state failure and militia anarchy owing to the civil war of the 1990s. More recently, the United States has been heavily involved in Somalia’s war, mainly but not exclusively through regular airstrikes that peaked under Trump’s first tenure. The American role in this war is rarely mentioned or debated at home, and this makes it easy for the far-right to target Somali diasporas as opportunistic “aliens”.

Somalia was famously labelled the world’s first “failed state” in the 1990s, after a longstanding military dictatorship armed to the teeth by Washington was ousted. Supposedly in order to relieve a famine – which, in fact, had largely passed by the time they deployed – American soldiers were sent at the helm of a United Nations mission to Somalia, where they proved entirely incapable of appreciating, let alone navigating, the war’s fractious politics, which they only exacerbated with their imperious and frequently gung-ho attitude.

The United Nations secretary-general Boutros Boutros-Ghali – a pro-American former foreign minister of Egypt – was unsatisfied with famine relief and intended to make the mission an example of United Nations jurisdiction backed up by American power. In fact, the leaders of the original famine relief mission, Algerian diplomat Mohamed Sahnoun and Pakistani commander Imtiaz Shaheen, resigned in disgust, Shaheen describing the attitude toward Somalia as that of an opportunistic scientist trying to test a vaccine on an animal. Boutros-Ghali’s dismissive arrogance toward the region, especially toward Somalia’s most powerful militia commander, Farah Aidid, was shared by the American admiral in charge of the mission, Jonathan Howe.

Pithily nicknamed “Animal Howe” rather than “Admiral Howe” by Somali detractors, Howe’s incompetence only exacerbated Somali polarization, while both American and other United Nations soldiers were frequently guilty of abuses and gratuitous brutality, with the Habirgidir clan in Mogadishu a particular target. Though by the conservative guess of its own military, American bombardment killed some three thousand Somalis over the course of the year, the abiding memory of the campaign was the killing of eighteen American soldiers, several of whose corpses were dragged through the streets, by Somali militants in the October 1993 Battle of Mogadishu. With no attention to the wider context or the much greater human cost borne by the Somalis, Somalia was myopically recalled in the United States as a case of barbaric ingratitude for a relief mission.

However, the 1993 campaign was only the first chapter in a long American military involvement in Somalia. During the 2000s, the United States funded a number of predatory militias to hunt down Islamists as part of its “war on terror”, and in 2006, this backfired when the Islamists captured Mogadishu. Thereafter, the United States not only ousted the Islamists with a military invasion, largely conducted through airstrikes and commandos, but did so in league with Somalia’s “Auld Enemy” Ethiopia – an aspiring regional hegemon whose rivalry with Somalia is akin to that between India and Pakistan, between China and Taiwan, or between the two Koreas.

During the late 2000s, many Somalis from the diaspora fought in the subsequent insurgency against the invasion. The most prominent insurgent faction, Shabaab, actively urged foreign and diaspora Muslims to join its campaign: in turn, American “counterterrorism” agencies increasingly focused on Somali-Americans during this period. The United States is therefore closely intertwined with the Somali war: American airpower and diplomacy have been key ingredients in a twenty-year occupation, while Shabaab appeals have prompted increased institutional scrutiny on Somali-Americans long before Trump came to power.

None of this history is countenanced, let alone appreciated, by America’s far-right: instead, Somalis, like other minorities, are treated in racist logic as “Third Worlders” genetically predisposed to make a mess of whatever country they visit. This has been amplified by the attempts of pro-Israel influencers, who have whipped up smear campaigns against many Muslim populations in North America and the United States: in the United States, Somalis have become a favoured target for far-right networks both linked to Israel and not, including those to which Trump is keenest to pander.

Theatrics and Diversions in Minnesota’s Winter of Discontent

Trump, and the American right wing at large, have long set deportations of alleged “illegals” as an unabashed aim. Mass deportations of illegal immigrants are hardly a novelty in American politics; Trump’s gleefully menacing “Border Czar” Tom Homan cut his teeth under the Democratic regime of Barack Obama. What is newer is the blatant politicization, undisguised ethnic profiling, and unrestrained glee, often crossing the line into sadism, that is involved in crackdowns. Over seventy thousand people across the United States have been arrested, frequently in galling conditions, on evidence that is usually thin where it exists at all: over four thousand of these have fallen prey to the grandly announced Minnesota crackdown, where masked “ICE” agents were joined by border patrollers with a similarly cavalier attitude toward such inconveniences as trigger discipline or proof of guilt.

This attitude was on show when masked agents shot dead, on camera, two civilians without provocation and were blamed by officials as senior as Trump’s blustery deputy James Vance for their own murders. It was also on display when Somali-American driver Ahmed bin-Hassan was accosted in his car at work by over a dozen agents who demanded his documentation. With a cool and cheeky, almost mocking humour, remarkable given that a civilian had already recently been killed by federal agents, bin-Hassan challenged the agents.

“‘Can I see your identity?’” he asked, echoing an agent’s question. “Why the hell would I show random people my ID? You want to steal my identity? Where’s your ID? Let me check if you’re a US citizen, how about that? Hey, you guys better move on, man.” Noticing their Border Patrol insignia, he added, “Dude, listen. I’m here working, you’re working too, right? So go, it says ‘U.S. Border Patrol’, this is not the border. Go to the Canada border or the Mexico border. I’m working, dude.”

Bewildered by this uncommon commonsense defiance, the agents pointed out his Somali accent, as if different accents in a multiethnic country were an indication of guilt. “Oh, so you going by accents now? Is that what it is? Is that an accent? Have you heard the Israeli accent? Have you heard the European accent? It’s garbage.”

As the faltering agents continued to hover, bin-Hassan held firm. “I’m not gonna show you, I don’t have to show you anything. If a police officer comes here, I’ll comply with it, but you, as Border Patrol, I don’t even know if you’re a real police officer. Where’s your ID? Where’s your ID?” Referring to the nameless labels that the officers wore, he added, “And I’m not gonna go by C20. That’s a, that’s a periodic chemical, that’s a periodic element. C20? What are you, Cobalt 20?”

Greg Bovino

Border police commander Greg Bovino

Matters reached such a stage that the bewildered agents were forced to call in a man without a mask, their commander Gregory Bovino – who, with his longcoat and crewcut, has swaggered at the centre of the crackdown controversy- was called in, but the Somali-American driver held his ground.

Bovino’s attempts at intimidation have often backfired, but his officers have presented a real threat: he has been known to protect and encourage even officers with blood on their hands. His theatrics eventually earned such ire that he was sidelined in favour of Homan himself.

But none of this suggests respite for Minnesota or for Somali-Americans. Under pressure for links with notorious pedophile and child-trafficker Jeffrey Epstein, a key node in pro-Israel and anti-Muslim networks, and his regime’s refusal to release Epstein’s files without redaction, Trump has continued to lash out at both Somalia and Somali-Americans, and reached for a favourite target in Omar. The Somali government, with the exception of outspoken defence minister Ahmed Fiqi, has been subdued; Omar, though, finally snapped back, “The leader of the Pedophile Protection Party is trying to deflect attention from his name being all over the Epstein files.”

The deeper Trump sinks in the mire, the more he can be expected to attack Somalis as red meat for his supporters. Even more, however, there is no indication that Somali Americans will back down.

 

Related:

Op-Ed: Bitterness Prolonged – A Short History Of The Somaliland Dispute

Op-Ed: Understanding The Somaliland Recognition Decision – A Counterargument To The Prevailing Muslim Consensus

 

The post Somalis In Firing Line Of American Crackdown appeared first on MuslimMatters.org.

Week 1 in Review: Is Your Teen Actually Changing? | Night 7 with the Qur’an

24 February, 2026 - 03:30

This series is a collaboration between Dr. Ali and MuslimMatters, bringing Quranic wisdom to the questions Muslim families are navigating.

The Question Every Parent is Asking

Insha Allah, you’ve now watched (or hopefully your teen has now watched) seven nights of content about identity and belonging.

But here’s what you really want to know: Is anything actually changing?

Not “Did they watch the videos?” but “Are they different?”

Let’s be honest about what growth looks like—and what it doesn’t.

What Growth Actually Looks Like (It’s Smaller Than You Think)

Signs your teen is processing this material:

  1. They’re asking uncomfortable questions
  • “Do you think I should use my full name at school?”
  • “Why did you name me [their name]?
  • “Have you ever felt like an imposter?”

Growth ≠ having all the answers. Growth = being willing to ask hard questions.

  1. They mention the series unprompted
  • To a friend
  • In passing at dinner
  • When something reminds them of an episode

If they’re thinking about it outside of watch time, it’s sinking in.

  1. Small behavioral changes
  • They correct someone on their name pronunciation
  • They pray more openly (even just one more prayer)
  • They push back on a friend’s pressure (even once)
  • They ask to talk about a parent conflict differently

Don’t look for dramatic transformation. Look for micro-shifts.

  1. They’re journaling or reflecting Even if you don’t see it, they might be processing privately. Respect that.
  2. They’re still watching Consistency = engagement. If they’re showing up each night, something is resonating.

What’s NOT a Sign of Growth (Stop Expecting These)

  1. Perfect adherence to every teaching They’re not going to implement everything from all seven nights. That’s not realistic.
  2. Sudden elimination of all struggles Identity crises don’t resolve in one week. Comparison doesn’t disappear overnight.
  3. Constant enthusiasm about the series Teens don’t gush about personal growth. They process quietly.
  4. No more parent conflicts Week 1 gave them a framework for respectful disagreement. It didn’t eliminate disagreement.
  5. Immediate confidence Imposter syndrome doesn’t vanish because they watched one video. But they now have language for what they’re feeling.
Week 1 Recap: What We Covered

Night 1: Who Am I Really? (Surat Al-‘Asr)

  • Identity isn’t found in a moment—it’s built through consistent choices
  • Four components: Belief based on knowledge, righteous action, encouraging truth, patience

Night 2: Imposter Syndrome (Prophet Musa )

  • Even prophets felt unqualified
  • Allah chose Musa WITH his weakness, not despite it
  • Your inadequacy might be where Allah’s blessing shows up

Night 3: When Your Parents Don’t Understand (Surat Luqman)

  • Honor parents AND maintain boundaries
  • Disobedience is the last resort after exhausting all respectful options
  • The 5-step process before considering disagreement

Night 4: Being Muslim in Non-Muslim Spaces (Prophet Yusuf )

  • Yusuf stayed true to himself even when completely alone
  • The cost of compromise is always higher than the cost of integrity
  • Better alone with Allah than surrounded by people pulling you to the Fire

Night 5: The Comparison Trap (Surat al-Hujuraat)

  • You’re measuring the wrong things (Allah measures by taqwa)
  • You don’t actually know who’s “better”—only Allah does
  • Stop comparing, start growing

Night 6: Your Name, Your Story

  • Your name is a du’a your parents made over you
  • On the Day of Judgment, Allah will call you by your name
  • Reclaiming your name = reclaiming your story

One thread through all six: Knowing who you are before Allah.

The Integration Question

Here’s what parents often miss:

These seven nights weren’t random topics. They were building blocks.

You can’t have healthy relationships (Week 2) without knowing who you are (Week 1).

You can’t set boundaries with friends if you’re still performing for everyone.

You can’t navigate attraction if you’re measuring yourself by comparison.

You can’t honor your name if you don’t understand your purpose.

Identity comes first. Everything else is built on that foundation.

So, before you move into Week 2 with your teen, ask:

“Which night from this week hit you hardest? Why?”

Don’t lecture. Just listen. Their answer will tell you where the work is happening.

What to Do If Nothing Seems to Be Changing

First: Check your expectations.

Are you looking for dramatic transformation? That’s not how this works.

Are you expecting them to talk about it constantly? Teens process internally.

Are you waiting for perfection? If so, you’ll be disappointed.

Second: Assess the environment.

Are you watching together? Or just telling them to watch alone?

Are you creating space for conversation? Or interrogating them after each episode?

Are you modeling vulnerability? Or just expecting them to be vulnerable?

If you’re not watching with them, start.

If you’re lecturing instead of discussing, stop.

If you’re treating this like homework instead of shared exploration, shift.

Third: Give it time.

Seven nights is not enough to undo years of identity confusion, comparison, and performance anxiety.

But it IS enough to plant seeds.

Trust the process. Keep showing up. Let Ramadan do its work.

Week 2 Preview: Relationships & Boundaries

Tomorrow, insha Allah, Week 2 begins. And it gets harder.

Because now we’re moving from “Who am I?” to “How do I maintain myself in relationships?”

Here’s what’s coming, with Allah’s Mercy:

Night 8: Friendship with Non-Muslims (Is it allowed? What are the boundaries?)

Night 9: When Friends Pull You Away (The Companions of the Cave + how to know when to walk away)

Night 10: Crushes, Attraction & Halal Feelings (The topic nobody talks about but everyone thinks about)

Night 11: Toxic Relationships & When to Walk Away (Recognizing emotional manipulation and spiritual abuse)

Night 12: Loneliness & Finding Your People (When you feel completely alone)

Night 13: Forgiveness When It’s Really, Really Hard (What to do when “just forgive them” feels impossible)

Night 14: Week 2 Recap

These topics are heavier. More personal. More emotional.

Your teen might:

  • Shut down
  • Get defensive
  • Avoid watching
  • Watch alone instead of with you

That’s okay. Keep the invitation open. Don’t force it.

Discussion Questions for Families

For Teens:

  1. Which night from Week 1 challenged you most? Why?
  2. What’s one small thing you did differently this week because of what you learned?
  3. As we move into Week 2 (relationships), what topic are you most nervous about?

For Parents:

  1. What did you learn about your teen’s struggles that you didn’t know before?
  2. How are you creating space for them to process without pressure?
  3. Are you watching WITH them, or just telling them to watch?

For Discussion Together:

  1. If we could only remember one lesson from Week 1, what should it be?
  2. How can we support each other through the harder topics coming in Week 2?
  3. What would it look like to have honest conversations about relationships and boundaries?

The Challenge

Before moving into Week 2, do this:

Teens: Pick ONE night from Week 1 that hit you hardest. Watch it again. Let it sink deeper. Journal or seriously reflect on the reflection question.

Parents: Pick ONE night from Week 1 that surprised you most. Watch it. Ask yourself: “What would my teen want me to understand from this?”

Week 1 was about identity. Week 2 is about protecting that identity in relationships.

You can’t do the second without the first.

Continue the Journey

This is Night 7 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 8 – Friendship with Non-Muslims (Navigating relationships across faith lines with wisdom and boundaries)

For daily extended reflections with journaling prompts, personal stories, and deeper resources, join Dr. Ali’s email community: https://30nightswithquran.beehiiv.com/

Related:

30 Nights with the Qur’an: A Ramadan Series for Muslim Teens

Why Your Teen Wants to Change Their Muslim Name | Night 6 with the Qur’an

The post Week 1 in Review: Is Your Teen Actually Changing? | Night 7 with the Qur’an appeared first on MuslimMatters.org.

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