Muslim Matters

Subscribe to Muslim Matters feed Muslim Matters
Discourses in the Intellectual Traditions, Political Situation, and Social Ethics of Muslim Life
Updated: 2 hours 8 min ago

When You’re the Only Muslim in the Room | Night 4 with the Qur’an

21 February, 2026 - 03:00

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

The Loneliness No One Talks About

There’s a specific kind of loneliness that Muslim teens experience that most parents don’t fully grasp:

It’s not just being physically alone. It’s being the only one who:

  • Doesn’t drink or smoke weed (marijuana) at parties
  • Steps away to pray during lunch
  • Fasts during Ramadan while everyone else eats
  • Can’t go on a date like everyone else
  • Sits quietly while friends talk about their weekends

It’s the loneliness of being visibly different in every single space.

And the constant question underneath: “Is it worth it? To be the weird one? The one who doesn’t fit? The one that other people always have to make exceptions for?”

The Two Types of Compromise

In the video above, Dr. Ali explores how Muslim teens face two simultaneous pressures:

External Pressure:

  • “Just one drink or one hit, no one will know”
  • “Why can’t you just be like everyone else?”
  • “You’re taking this religion thing too seriously”

Internal Pressure:

  • “What if they’re right? Am I being extreme?”
  • “Everyone else seems fine. Maybe I’m the problem.”
  • “If no one here knows I’m Muslim, does it even matter?”

Here’s what makes it dangerous: The compromise always feels small at first.

Just one prayer missed to avoid awkwardness. Just one lie about why you can’t go to that party. Just one time staying silent when someone disrespects the Prophet ﷺ.

But these “small” compromises add up slowly. And eventually, you look in the mirror and don’t even recognize who’s looking back.

The Prophet Who Was Completely Alone

Prophet Yusuf’s situation was extreme:

  • No community – Enslaved in Egypt, zero Muslim friends
  • No freedom – Literal slave with no autonomy
  • No support – Separated from family, isolated
  • Maximum temptation – Powerful, beautiful woman who wanted him
  • Zero consequences – “She locked the doors… no one would ever know”

If anyone had an excuse to compromise, it was Yusuf.

But his response Surah Yusuf, [12:23]:

“I seek refuge in Allah! He is my master, who has treated me well. Indeed, wrongdoers never succeed.”

Notice what Yusuf does:

  1. Immediately centers Allah
  • Not “I can’t”
  • Ma’adh Allah”—I seek refuge in Allah
  • His refusal is rooted in his relationship with Allah, not fear of consequences
  1. Remembers his identity
  • “He is my master, who has treated me well”
  • Even in slavery, even isolated, Yusuf knows doesn’t forget gratitude
  • His identity isn’t tied to his circumstances
  1. States a principle
  • “Wrongdoers never succeed”
  • This isn’t judgment of her
  • It’s truth: Compromising never leads where you think it will

What Happened Next (The Part We Skip)

Here’s what most people forget: Yusuf went to prison. For years.

He did the right thing. He refused to compromise. And he suffered for it.

No miracle rescue. No immediate reward. Just years in a cell because he chose integrity over comfort.

Sit with that.

Because this is what we don’t tell Muslim teens: Sometimes doing the right thing costs you. Sometimes being the only Muslim in the room means you pay a price.

But here’s what the Quran shows us: Even in prison, Yusuf didn’t lose himself.

He taught tawheed to his cellmates. He served them spiritually. He remained Yusuf.

The cost of compromise is always higher than the cost of integrity.

The Surprising Truth About Integrity

Here is a point that challenges conventional wisdom:

“People don’t respect compromise. They respect conviction—even when they don’t share it.”

This is backed by research:

Studies on “moral credibility” show that people trust and respect individuals who maintain consistent values, even when they disagree with those values.

Translation for teens:

  • When you water down who you are to fit in, people tolerate you—they don’t respect you
  • When you own your identity confidently, people might disagree—but they will respect you

The college student in Dr. Ali’s story learned this:

“When you stopped being yourself, did people actually like you more? Or did they just tolerate a version of you that’s easier to ignore?”

Answer: “I think they stopped respecting me.”

For Parents: What Your Teen Isn’t Telling You

  1. The pressure is relentless

You experienced Islamophobia. But you had a Muslim community to retreat to AND you already had developed your identity years before.

Your teen is often the ONLY Muslim in:

  • Their friend group
  • Their sports team
  • Their classes
  • Their workplace

They don’t have the luxury of retreat. It’s constant navigation.

  1. Compromise happens in secret

You see them pray at home. You don’t see them skip prayers at school.

You see them fast. You don’t see them lie about why they’re not eating lunch to avoid the questions.

You see hijab. You don’t see the internal debate every morning about taking it off.

By the time you notice, the compromise is already deep.

  1. They need tools, not lectures

Telling them “just be strong” doesn’t help when they’re the only one not drinking or partying.

What helps:

  • Roleplay responses to common scenarios
  • Connect them with other Muslim teens who are navigating this
  • Share YOUR stories of standing alone (if you have them)
  • Celebrate when they make hard choices, even small ones

For Teens: Practical Tools for Being Yusuf

  1. Pre-decide your boundaries

Don’t wait until you’re in the moment to figure out what you’ll do.

Decide NOW:

  • Will I pray even if I have to explain it?
  • Will I correct people when they mispronounce my name?
  • Will I skip events that require me to compromise?

Yusuf didn’t deliberate when tempted. He’d already decided who he was.

  1. Find your “prison mission”

Yusuf found purpose even in prison—he served his cellmates spiritually.

Where can you be “Yusuf” in your hardest space?

  • Be the one person with integrity in your group
  • Be the one who doesn’t participate in gossip or bullying or ridiculing someone weaker
  • Be the one who helps others even when you’re struggling

PURPOSE BEATS PRESSURE EVERY TIME.

  1. Know that being alone doesn’t mean you’re wrong

Sometimes being the only one means you’re the only one brave enough.

The Prophet ﷺ said:

“Islam began as something strange and will return to being strange, so glad tidings to the strangers.” (Muslim)

You’re not weird or a freak for staying true to yourself. You’re exactly where you should be.

  1. Build your refuge

The Prophet Yusuf had Allah. Who/what do you have?

  • A Muslim friend who gets it (even if they’re far away)
  • A weekly halaqa or youth group
  • Daily Quran that reminds you who you are
  • Regular check-ins with someone who holds you accountable
  • Remember that as you build and develop your relationship with Allah, you too will find immense comfort and relief in your own personal relationship with Allah, just like the Prophet Yusuf

You can’t survive isolation without a refuge.

Discussion Questions for Families

For Teens:

  1. Where are you currently compromising to fit in? Be specific.
  2. What would it cost you to stop compromising? What’s it costing you to continue?
  3. Who is your “refuge” when you feel alone in your values?

For Parents:

  1. When was the last time you stood alone for your values? Share that story with your teen.
  2. How can you create a home environment where your teen feels safe admitting when they’ve compromised or fallen?
  3. Are you celebrating when they make hard choices, or only noticing when they fail?

For Discussion Together:

  1. What does “success” look like? Material comfort? Or integrity maintained?
  2. How can we support each other when doing the right thing costs something?
  3. What’s one area where we can all be more “Yusuf”—uncompromising in our values?

The Ultimate Question

Yusuf spent years in prison for his integrity. But he never spent a single day unsure of who he was.

Can you say the same?

Or have you compromised so much that you’ve forgotten your own name?

This Ramadan, maybe the question isn’t “How do I fit in?”

Maybe it’s “Who do I become when I stop trying to?”

Continue the Journey

This is Night 4 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 5 tackles “The Comparison Trap”—why measuring yourself against others is destroying your peace, and what Surat al-Hujuraat teaches about true worth.

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

Related:

When Honoring Parents Feels Like Erasing Yourself | Night 3 with the Qur’an

5 Signs Your Teen is Struggling with Imposter Syndrome | Night 2 with the Qur’an

The post When You’re the Only Muslim in the Room | Night 4 with the Qur’an appeared first on MuslimMatters.org.

The Ramadan Mask: Why We Perform Piety And Bypass The Soul

20 February, 2026 - 17:00

I see it every year. Two weeks before the moon is sighted, a specific “Ramadan Anxiety” starts to settle in.

It’s a heavy, unspoken pressure. We feel the sudden, frantic need to “fix” fractured family ties that have been broken for years, as if a change in month could magically override years of boundary violations and deep-seated trauma. We are told this is the month to ask for what we want—to cry in Tahajjud—as if our spiritual performance is a transaction that will force the universe to grant the wishes our hearts desire. But what if we’re too numb to even know what to ask for? What if the tears just won’t come?

So, we put on the mask.

We have turned Ramadan into a competition. Who reads the most Quran? Who stayed up the latest for Taraweeh? Who has the most “productive” schedule? We post polished pictures of our Ramadan decor and our perfectly set Iftar tables, but let’s address the elephant in the room: Many of us are faking the “Ramadan High.”

The Exhaustion of the Competition

When we focus on the competition, we are essentially performing for an audience of people—even when we’re standing alone in the dark at 3:00 AM. We worry about how our journey looks to others because if we aren’t “doing,” we’re forced to “be.”

And “being” is terrifying.

“Being” means admitting that you’re entering the holiest month feeling burnt out. It means acknowledging that you’re angry, or that you’re struggling with your mental health, or that you feel like a fraud. We mask because we’re afraid that if we show our true, messy selves, we won’t be worthy of the Rahma (mercy) we’re seeking.

The “NPC” Muslim

In our digital age, it’s easy to slip into being the “NPC” version of a Muslim—the non-player character who just mindlessly follows a script, reciting words we don’t feel and smiling through the burnout because that’s what the “level” requires.

Why do we do this? Because looking within is painful. It’s much easier to finish a reading goal than it is to sit in silence and ask: “Why am I so disconnected from my own heart?” But as a therapist, I have to tell you: We cannot bypass our humanity to get to our spirituality. Allah subḥānahu wa ta'āla (glorified and exalted be He) doesn’t want the programmed version of you. He didn’t ask for a filtered, hollowed-out performance.

He asked for YOU.

The one who is tired. The one who is struggling. The one who doesn’t have it all together. If we spend thirty days ignoring our internal reality just to keep up with the competition, we aren’t “growing”—we’re just suppressing. True ‘ibaadah isn’t found in mindless rituals; it’s found in the raw, honest space where your real life meets your faith.

Trading Performance for Presence

As a therapist, I want to challenge you to drop the “perfect” act this year. Honesty with ourselves and others is the only way to actually experience the healing this month offers. Here’s what that looks like:

 – Honest Du’a (The “Unfiltered” Prayer): Instead of reciting a laundry list of things you think you should want, try being radical. “Ya Allah, I feel nothing right now. Please meet me in this numbness.” That is a more sincere prayer than a thousand words you don’t mean.

 – Authentic Boundaries: If “fixing family ties” means breaking your mental health to sit with people who belittle you, honesty looks like protecting your heart while praying for theirs from a distance. Healing isn’t a performance for the relatives.

 – Measuring “State” over “Stats”: At the end of the day, instead of asking “How many pages did I read?”, ask yourself: “Was I present for one minute today? Did I let myself feel a real emotion without judging it?”

 – Community Vulnerability: When someone asks “How is your Ramadan going?”, try dropping the “Alhamdulillah, amazing!” mask if it isn’t true. Try: “Honestly, it’s been a bit of a struggle for me mentally this year, but I’m taking it one day at a time.”

The mask protects us from being seen, but it also prevents us from being loved and healed. This year, let’s try something different. Stop “performing” Ramadan, and let it just be. Bring your actual, messy, aching self to the prayer rug and see what happens when you finally stop pretending.

 

Related:

Recognizing Allah’s Mercy For What It Is: Reclaiming Agency Through Ramadan

Ramadan In The Quiet Moments: The Spiritual Power Of What We Don’t Do

 

The post The Ramadan Mask: Why We Perform Piety And Bypass The Soul appeared first on MuslimMatters.org.

Where Does Your Dollar Go? – How We Can Avoid Another Beydoun Controversy

20 February, 2026 - 10:12

Co-authored by Mufti Abdullah Nana and Dr. Shafi Lodhi

Picture the last time you donated during Ramadan. Maybe you were scrolling through your phone after taraweeh, watching a video of children in Gaza searching through rubble. Or perhaps you sat in your masjid as a charismatic speaker painted scenes of suffering so vivid you reached for your wallet/purse before he finished talking. You gave $100, $500, maybe more. You felt that catch in your throat, that pull of obligation and compassion.

Now answer this: what if someone told you that $30 of your $100 donation went not to buy food or care for children, but into the personal bank account of the person who asked you to give?

Would you want to know? Would it matter to you?

In early February 2026, a review of IRS Form 990 filings revealed that Human Appeal USA had listed $2,040,887 in payments to legal scholar and activist Khaled Beydoun for “professional fundraising services” during the fiscal year ending in 2024. According to the same filing, Beydoun had raised $7,120,440 for the charity through online crowdfunding campaigns. In other words, nearly 29 cents of every dollar donated was recorded as compensation for a single fundraiser.

Beydoun has denied receiving any personal payment, calling the filing a “clerical error” and stating that the funds were directed to a nonprofit organization focused on combating Islamophobia rather than to him personally. Human Appeal USA has echoed this explanation. But as advocacy groups have pointed out, no proof has been provided that the money was transferred to such an organization, and the charity has not amended its IRS filings to correct the alleged error.

Whether the specifics of this case are ultimately resolved in Beydoun’s favor or not, the controversy has forced the Muslim community to confront a systemic problem it has long avoided discussing. That problem is the widespread, undisclosed practice of commission-based fundraising that is far bigger than one person or one charity.

The Gold Rush

Every Ramadan and Dhul Hijjah, when Muslim giving reaches its annual peak, a well-oiled machine kicks into gear. Crowdfunding platforms compete for donor dollars. Influencers and professional speakers fan out across the country, appearing at masajid and speaking events. Their appeals are polished, their rhetoric powerful. Children are dying. Families are starving. The ummah is bleeding. Give now. Give generously. Allah is watching.

Millions of dollars flow in. Six-figure paydays for individual fundraisers during Ramadan alone aren’t unusual.

Meanwhile, at your local masjid, a different version of the same story unfolds. A visiting speaker arrives, often someone with name recognition and social media following. He delivers a moving khutbah. He talks about our duty to the suffering, about standing before Allah subḥānahu wa ta'āla (glorified and exalted be He) on the Day of Judgment and being asked what we did when our brothers and sisters needed us. Then comes the appeal. Checks are written. Cash is collected. The speaker leaves with his cut, a percentage negotiated privately with the masjid board, unknown to the congregation who just opened their wallets.

This is not overhead, the legitimate costs of running a charity that everyone accepts. This is a commission. A finder’s fee that scales infinitely with how much emotional urgency the fundraiser can generate.

Ask yourself: Did you consent to this? Did anyone tell you? Did you have a choice?

When the Experts Settled This Debate

Outside the Muslim nonprofit bubble, this question has been settled for years.

The Association of Fundraising Professionals, the largest professional body representing fundraisers in the world, is unequivocal. Standards 21 through 24 of the AFP Code of Ethical Standards explicitly prohibit percentage-based compensation, finder’s fees, and commissions tied to the amount of money raised. Standard 23 states that compensation “may include bonuses or merit pay in line with organizational practices but may never be based on a percentage of funds raised.” Standard 24 directs members to “decline receiving or paying finder’s fees, commissions, or compensation based on a percentage of funds raised.”

The National Council of Nonprofits is equally direct: “It is NOT appropriate for a nonprofit to compensate a fundraising professional based on a percentage of the money raised.”

These are not obscure positions. They represent the consensus of the entire professional fundraising world, built on decades of experience and hard learned lessons. The charity scandals of previous decades taught the nonprofit sector a painful lesson about what happens when financial incentives are misaligned with charitable missions.

The reasoning behind the prohibition is straightforward. Commission-based compensation puts personal financial gain above the donor’s trust and the organization’s mission. It incentivizes short-term cash grabs over long-term relationship building with donors. It creates pressure to use manipulative tactics that maximize the amount raised in a given moment rather than tactics that serve the organization’s genuine needs. And when donors eventually discover that their heartfelt contributions were significantly diverted to pay a commissioned agent, it erodes trust not just in one organization but in the entire charitable sector.

Percentage-based compensation doesn’t just create a conflict of interest; it makes the conflict the entire structure of the relationship. The fundraiser’s personal income directly competes with the donor’s intent and the charity’s mission. The more they take, the less it reaches the cause. Every charity dollar that goes into the fundraiser’s pocket is a dollar that doesn’t feed a hungry child or rebuild a destroyed home.

The Muslim nonprofit sector is operating as if it is exempt from these standards, as if the rules of ethical fundraising don’t apply to Muslim organizations.

What Islam Actually Says About This

Some defenders of commission-based fundraising in the Muslim community invoke the Quranic concept of al-amileen alayha,  those employed in the collection and distribution of zakat, who are themselves entitled to a share of the funds they collect. This is mentioned in Surah At-Tawbah as one of the eight categories of zakat recipients.

“Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler – an obligation [imposed] by Allah . And Allah is Knowing and Wise.” [Surah At-Tawbah: 9;60]

The argument goes that since Islam itself recognizes that those who collect charitable funds may be compensated from those funds, there is nothing wrong with paying fundraisers a percentage.

This argument confuses categories in a way that does not survive scrutiny. The Quranic provision for zakat collectors envisions fair compensation for the labor of collection and distribution.  It does not create a percentage-based commission structure that scales infinitely with the amount collected. There is a fundamental difference between paying a worker a fair wage for their time and effort, and paying an agent 29% of every dollar that passes through their hands. The classical jurists who discussed the share of the amil (collector) debated appropriate limits precisely because they understood the moral hazard of allowing collectors to enrich themselves disproportionately from funds intended for the poor.

This distinction was recognized not only in theory but in lived institutional practice. Maulana Ashraf ʿAlī Thānwī explicitly condemned the commission model in the context of religious fundraising. He wrote1:

“Madāris kī ṭaraf se kamīshan par safīr rakhna sharṭ fāsid hai.”
 “Appointing an agent on a commission basis on behalf of madrasas is an invalid condition.”

In the terminology of fiqh, sharṭ fāsid is not a mild critique. It denotes a legally defective contractual condition that corrupts the agreement itself. In other words, the problem is not merely optics or excessiveness; the very structure of tying religious fundraising to a percentage incentive is considered unsound because it distorts intention, creates exploitation risk, and undermines the trust inherent in charitable transactions.

Islamic contract law (fiqh al-mu’amalat) provides additional clarity. The principles governing hiring and employment (ijara) emphasize that compensation must be clearly agreed upon, transparent to all relevant parties, and free from gharar (ambiguity, uncertainty, or deception). When a donor gives sadaqah or zakat believing that their contribution is going to feed a starving child, and a significant undisclosed portion instead goes to compensate a fundraiser, the element of gharar is plain. The donor did not consent to that allocation. They were not informed. The transaction, as presented to them, was misleading.

There is a broader principle at stake as well. Muslims are called to a standard of honesty and transparency in financial dealings that should exceed, not fall below, the ethical norms of the societies in which they live. If the mainstream nonprofit world has concluded that commission-based fundraising is unethical, the Muslim community should be leading the conversation, not trailing behind it, and not exploiting the gap.

The Crisis of Knowledge

Most Muslim donors have absolutely no idea any of this is happening. They see appeals for Gaza relief, Yemen famine aid, and Syria orphan care. They give because they want to help desperate people. The campaign page doesn’t mention commissions. The masjid announcement doesn’t mention commissions.

The emotional context makes this even worse. These appeals weaponize human suffering and religious duty. Images of dying children. Stories of families fleeing genocide. Reports of famine and disease. Donors give out of religious obligation and emotional urgency, often during Ramadan when they’re fasting and spiritually heightened. Taking undisclosed percentage cuts during these campaigns—campaigns that exploit the most vulnerable human beings on earth to open wallets—should shock our collective conscience.

“Donors give from a place of spiritual obligation and moral anguish. To exploit that emotional state while concealing how their money will actually be divided is a betrayal of trust that carries weight in this life and in the next.”

Technically, some of this information is discoverable. IRS Form 990 filings (the same documents that brought the Beydoun arrangement to light) require that nonprofits disclose payments to professional fundraisers. But these filings are dense, technical documents buried in databases that ordinary donors never access. The information is legally available in the way that a needle is technically available in a haystack. No one browsing a crowdfunding campaign page encounters a disclosure that reads: “28.7% of your donation will go to compensate the fundraiser promoting this campaign.”

At the masjid level, the opacity is even worse. When a traveling fundraiser stands at the minbar during the last ten nights of Ramadan and delivers a devastating account of children dying in a war zone, and then the donation requests are made, there is no announcement that the speaker will be taking 15% or 30% of whatever is collected. The congregants who give, often sacrificially, often from modest means, often with tears in their eyes, are making a decision based on incomplete information. They believe their money is going to the cause. They are not told otherwise.

The emotional context makes this worse. These fundraising appeals are not selling magazine subscriptions. They are tied to the most visceral human suffering: genocide, famine, orphaned children, bombed hospitals. Donors give from a place of spiritual obligation and moral anguish. To exploit that emotional state while concealing how their money will actually be divided is a betrayal of trust that carries weight in this life and in the next.

The Reform We Need

The path forward requires action from institutions that already exist and already claim moral authority over the Muslim community’s collective life.

 – National Muslim organizations, fiqh councils, and nonprofit networks must develop and publish explicit ethical fundraising guidelines. These guidelines should be modeled on the AFP Code of Ethical Standards and should contain clear, unambiguous language banning commission-based compensation for fundraisers. Fundraisers should be paid fair salaries, flat fees, or hourly rates for their work, never a percentage of the money they raise. This is the established standard in every other sector of professional fundraising, and it is long past time for the Muslim nonprofit world to adopt it.

 – Every fundraising effort must include mandatory disclosure at the point of donation. Whether online or at a masjid, donors must be told before they give how much of their donation will go to fundraising costs, administrative overhead, and third-party compensation. This information should be prominently displayed, not buried in fine print or tax filings that no one reads. Informed consent is a basic Islamic requirement for a valid transaction.

 – Masjid boards must ban commission-based fundraisers and publicly disclose the flat fee that they pay visiting fundraisers. The figure should be announced to the congregation before the appeal begins. It should not be buried in obscure filings or hidden away. If a fundraiser is being paid 20% of whatever is raised, the people writing the checks deserve to know that before they write them.

 – Crowdfunding platforms serving the Muslim community must require charities to disclose fundraiser compensation arrangements on the campaign page itself. Donors should not need to file FOIA requests or dig through ProPublica databases to learn how their money is being allocated. The information should be right there, next to the donate button.

 – Every Muslim nonprofit should publish an accessible, plain-language annual report showing how funds were allocated. Not just an IRS Form 990. Instead, a clear, readable document that any donor can understand, showing what percentage of funds went to programs, what went to administration, and what went to fundraising compensation.

Why This Hasn’t Happened

There is an uncomfortable reason why these reforms have not already happened.

Many individuals who sit on the boards of major Muslim organizations, who speak at their conventions, who would be tasked with writing these ethical guidelines, are themselves participants in commission-based fundraising. Some are the most prominent voices in Muslim America.

The conflict of interest is structural. The people with authority to reform the system are often the ones profiting from it. Asking them to write guidelines that ban commission-based fundraising is like asking someone to vote for a pay cut. It is not impossible; people of conscience do act against their own financial interests, but it requires acknowledging why this conversation has been avoided for so long.

This is also why reform cannot be left to insiders alone. The donor community, the millions of ordinary Muslims who fund these organizations with their charitable contributions, must demand change from below. Donors should ask direct questions before giving: How is the fundraiser being compensated? What percentage of my donation goes to the cause? Will you show me a breakdown? If the answers are evasive, the donor should give elsewhere.

Scholars and community leaders who are not entangled in the fundraising circuit bear a particular responsibility to speak on this issue clearly, without hedging, and without worrying about alienating colleagues who benefit from the current arrangement. The community needs voices that are not compromised by the very practice being examined.

The Trust We’re Breaking

Every dollar a Muslim donates in the name of Allah subḥānahu wa ta'āla (glorified and exalted be He) is an amanah. It is a trust placed in the hands of the charity, the platform, the fundraiser, and every person in the chain between the donor’s intention and the beneficiary’s relief. The Quran warns, in Surah Al-Anfal:

“O you who believe, do not betray Allah and the Messenger, nor betray your trusts while you know.” [Surah Al-Anfal; 8:27]

The Beydoun controversy is not one person’s scandal. It is a window into a system that has operated for years without adequate scrutiny, accountability, or transparency. The question is not whether Khaled Beydoun personally did or did not receive $2 million. The question is how many other arrangements like this exist across the Muslim nonprofit landscape, undisclosed, unexamined, and unknown to the donors who fund them.

Ramadan is days away. Millions of Muslims will open their hearts and their wallets in pursuit of Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Pleasure, giving to causes they believe in with a sincerity that should humble anyone involved in the process of collecting and distributing those funds. They deserve to know where their money is going. They deserve honesty. They deserve a community that holds its institutions to a standard worthy of the trust being placed in them.

Donors: ask questions before you give. Masjid boards: adopt transparent policies and disclose what you pay fundraisers. Existing Muslim institutions and fiqh councils: draft and publish clear ethical guidelines, even when doing so is inconvenient for those in your own ranks. Scholars: speak on this without equivocation, even if doing so costs you your speaking fees.

The time for this conversation was years ago. The next best time is now, before another Ramadan passes with millions of dollars flowing through a system that betrays both the donors and the beneficiaries.

 

Related:

Zakat Eligibility of Islamic Organizations

This Article Could be Zakat-Eligible

1    Ashraf ʿAlī Thānwī, Ashraf al-Aḥkām (Tatimmah Imdād al-Fatāwā), Karachi: Idārah al-Taʿlīfāt, 318.

The post Where Does Your Dollar Go? – How We Can Avoid Another Beydoun Controversy appeared first on MuslimMatters.org.

When Honoring Parents Feels Like Erasing Yourself | Night 3 with the Qur’an

20 February, 2026 - 03:32

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

The Question That Sometimes Breaks Families

“How do I choose between obeying my parents and preserving my deen?”

This is the question I hear most often from Muslim teens in my practice. And it’s the question most parents never expect their children to ask.

For parents who sacrificed everything—left their countries, worked multiple jobs, endured discrimination—to give their children “a better life,” this question feels like ingratitude. Like rejection.

For teens navigating dual identities, generational gaps, and pressure from all sides, this question feels like survival. Like breathing.

And the tragedy is: Both are right.

The Real Conflict Isn’t Islam—It’s Culture

Here’s what makes this so painful: Most parent-teen conflicts aren’t about Islam at all. They’re about culture masquerading as religion.

Common scenarios:

  • Marriage: Parents insist on someone from “back home” who speaks the language. Teen wants to marry a convert or someone from a different ethnic background. Both parties claim “Islamic values.”
  • Education: Parents push medical/engineering/law careers (financial security). Teen wants to study Islamic studies or social work (meaningful impact). Both claim they’re honoring Islam.
  • Mental health: Teen needs therapy for anxiety/depression. Parents say “just pray more” because therapy wasn’t available in their generation or because of the social stigma surrounding mental illness in the community. Both want the teen to be “strong in faith.”

The pattern: Parents equate their cultural experience with Islam. Teens separate the two. Neither side realizes they’re arguing about different things.

What Surat Luqman Actually Teaches

In the video above, Dr. Ali unpacks ayaat 14-15 of Surat Luqman, which present a revolutionary framework:

First, the obligation [31:14]:

“And We have commanded people to honor their parents. Your mother bore you through hardship after hardship…”

Clear. Non-negotiable. Honor your parents. Especially your mother, whose sacrifice is beyond measure.

Then, the boundary [31:15]:

“But if they pressure you to associate with Me what you have no knowledge of, do not obey them. Still keep their company in this world courteously…”

The Quran itself creates space for respectful disagreement.

The Five-Step Process Before Disobedience

But—and this is critical—the ayah about “do not obey them” is not a free pass. Classical scholars emphasize that this is a last resort after exhausting all other options.

The Islamic Process:

  1. Make extensive du’a
  • For Allah to guide you AND your parents
  • For Allah to soften hearts (yours AND theirs)
  • For Allah to show you if you’re wrong
  • Duration: Weeks, not days. Months if necessary.
  1. Consult knowledgeable, righteous scholars
  • Not friends who’ll validate you
  • Not random internet fatwas or AI
  • Actual scholars who know you, know both fiqh and understand the circumstances of your dilemma, and will tell you hard truths
  • Ask: “Am I obligated to obey in this situation?”
  1. Examine your intentions brutally
  • Is this really about protecting your deen?
  • Or is it about wanting things your way?
  • Are you certain this will cause harm, or just discomfort?
  • Your nafs (ego) is a skilled liar—be honest before Allah
  1. Try every respectful avenue
  • Involve family mediators
  • Involve community elders that your parents respect
  • Give it TIME (parents sometimes need months to process)
  • Show maturity through actions, not just arguments
  1. Understand what “harm” actually means

Clear harm:

  • Forcing you into marriage without consent
  • Preventing halal marriage while you’re at serious risk of sin
  • Demanding participation in shirk or explicit haram

NOT harm:

  • Discomfort
  • Disagreement with their timeline
  • Thinking they’re “old-fashioned”
  • Wanting to study something they don’t approve of

If you’re unsure which category applies, that’s exactly why you need scholars, not solo decision-making.

What Parents Need to Understand

If you’re a parent reading this, here’s what your teen might not be able to articulate:

  1. The world they’re navigating is genuinely different

You grew up surrounded by Muslims. They’re often the only Muslim in the room.

You had clear cultural scripts. They’re writing new ones, sometimes on a daily basis.

You could be Muslim without explaining. They have to justify their existence daily.

This doesn’t make them weaker. It makes their challenge different.

  1. “We sacrificed for you” can become a weapon

Your sacrifice is real and valid. But when it’s used to shut down every conversation, it becomes:

  • A debt they can never repay
  • A guilt that poisons the relationship
  • A barrier to honest communication

Try: “We sacrificed because we love you, not so you’d owe us your entire future.”

  1. Your timeline isn’t universal

You married maybe at 20. The economy has changed.

You never needed therapy. Mental health wasn’t discussed; that doesn’t mean it wasn’t needed.

Your arranged marriage worked. That doesn’t make all arranged marriages right for everyone.

Their path can honor Islam AND look different from yours.

  1. Involvement ≠ Control

You can be part of their decisions without making all their decisions.

Teen wants to marry someone you didn’t choose? Be involved in the vetting process, but don’t veto based purely on ethnicity.

Teen wants a different career? Discuss practicalities, but don’t threaten to cut them off for not following your dream.

What Teens Need to Understand

And if you’re a teen reading this, here’s what you might not see yet:

  1. Your parent’s fear comes from love

When they say no to early marriage, they’re thinking: “What if it fails and ruins your education?” or “He’s just not mature enough to handle such a complex situation and I don’t want him to get hurt.”

When they push a certain career, they’re thinking: “I don’t want you to struggle like I did.”

When they resist therapy, they’re thinking: “What if people think we’re bad parents?”

Their methods might be wrong. Their motivation is usually love.

  1. You don’t have all the information

You see your situation. They’ve seen hundreds of similar situations—and the outcomes.

You think they don’t understand. Sometimes they understand too well because they’ve watched others fail.

This doesn’t make them automatically right. But it should make you pause before assuming they’re automatically wrong.

  1. Obedience in good matters builds trust for hard matters

If you fight them on everything—curfew, chores, family gatherings—they’ll assume your “religious” disagreements are just more rebellion.

But if you show responsibility in the small things, they’re more likely to trust your judgment on big things.

Strategic obedience in neutral matters = earned trust in crucial matters.

  1. Boundaries with honor is an art

You can disagree respectfully. You can say no kindly. You can set boundaries without cutting them off.

The Quran model: “Do not obey them” AND “keep their company courteously.”

Both. At the same time. But once again, only as a last resort.

Discussion Questions for Families

For Parents:

  1. Which of your expectations for your child are Islamic requirements vs. cultural preferences?
  2. Are you willing to be involved in their decision without controlling it?
  3. What would it take for you to trust their judgment on a major life decision?

For Teens:

  1. Have you completed all five steps of the Islamic process before considering disobedience? Be honest.
  2. If your parents said yes to what you want, would the problem be solved? Or would you find something else to disagree about?
  3. What does “keeping their company courteously” look like practically in your situation?

For Discussion Together:

  1. Can we separate “I disagree with you” from “I don’t respect you”?
  2. What would it look like to honor each other even when we disagree?
  3. How can we bring in trusted mediators before conflicts escalate?

The Both/And Approach

Here’s what Surah Luqman teaches: It’s not parents OR yourself. It’s parents AND yourself.

You can honor them AND maintain boundaries. You can love them AND choose differently. You can be grateful AND establish your own identity.

But this requires:

  • For teens: Exhausting all respectful options first
  • For parents: Creating space for respectful disagreement
  • For everyone: Assuming good faith, not bad intentions

When to Seek Help

If your family dynamic includes:

  • Threats of violence or disownment
  • Abuse masked as “discipline”
  • Complete refusal to communicate

This goes beyond normal parent-teen tension. Get help from:

  • Trusted imam or scholar
  • Muslim family counselor
  • Community support organizations

Don’t suffer alone. Islam provides resources for these situations.

Continue the Journey

This is Night 3 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 4 explores “Being Muslim in Non-Muslim Spaces”—the story of the Prophet Yusuf maintaining his integrity in Egypt, the most un-Islamic environment possible.

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

Related:

Who Am I Really? What Surat Al-‘Asr Teaches Muslim Teens About Identity | Night 1 with the Qur’an

5 Signs Your Teen is Struggling with Imposter Syndrome | Night 2 with the Qur’an

The post When Honoring Parents Feels Like Erasing Yourself | Night 3 with the Qur’an appeared first on MuslimMatters.org.

Bipartisan Rot Uncovered As British Crackdown On Pro-Palestine Activists Falters

20 February, 2026 - 01:00

Pro-Palestine activism received a respite from longstanding official and unofficial repression in Britain this week with a legal order to overturn a government ban on Palestine Action, an activist organization that was banned in the summer of 2025. The High Court ruled that the ban was unlawful, giving some relief to thousands of people who had been imprisoned under the ban.

Aiming to challenge Britain’s armament of Israel through direct action, Palestine Action was founded in the early 2020s by Huda Ammori, a British researcher and activist of Palestinian-Iraqi stock, and Richard Barnard. Urgency was lent to their work by the subsequent genocide that began in Gaza from 2023, to which the British government and assorted weapons companies were linked. In a remarkable leap, the government cited the group’s raid on an arms manufacturer’s Bristol warehouse as evidence of its terrorist nature. The result was that thousands of people, including many pensioners, were imprisoned for public solidarity with the group, which the government presented as support for terrorism.

The legal proceedings launched by the British state, first under Yvette Cooper, who has since been given the foreign minister’s role, and then under Shabana Mahmood, have been notable for a reliance on rhetoric, with “terrorism” the most obvious example, in favour of legal rights and facts. Even in court, the Palestine Action legal team was at first deprived of key footage that showed armed guards bearing down on the activists who had supposedly “assaulted” them: footage with the potential to turn the claim of unprovoked assault by the “terrorist” activists on its head. Unsurprisingly, the court ruled against the ban.

Yet, the case of Palestine Action is simply part of a major campaign to crack down against Palestine support and criticism of Israel that the British state has pursued since the genocide ended. Owing to Britain’s relative familiarity with the Middle East, where its colonial conquest and misrule of the region during and immediately after the World Wars set in motion the foundation of Israel amid a mass expulsion of Palestinians, there has long been a relatively informed debate on the issue of the type that is rare across the Atlantic in the United States. In the period since, Britain has usually at least overtly avoided the tasteless partisanship with Israel characteristic of the United States.

However, this has changed enormously in the past twenty years. It changed first under Tony Blair (1997-2007), whose New Labour regime eagerly identified itself with pro-Israel neoconservatives in Washington, and who even after leaving office has personally been an unofficial eminence grise in Anglo-American policy toward the Muslim world, most recently as the prospective viceroy for Donald Trump’s grotesquely misnamed “Board of Peace” that aims to turn the wreckage of Gaza into a “pacified” colony.

Israeli Encroachment During the Tory Decade

The process intensified during the 2010s, a decade dominated by the right-wing Tory party, whose leaders were each closely identified with Israel, though some more than others. One particularly noxious mainstay was the rabidly anti-Muslim minister Michael Gove, who, as education minister, whipped up an entirely contrived Green Scare about Muslim schools acting as a societal fifth column, and also spearheaded the “Brexit” campaign to leave Europe that produced major economic repercussions for which Muslims, immigrants, and minorities more generally are repeatedly blamed. Unsurprisingly, Gove is also a major cheerleader of Israel, recently suggesting that the Israeli military be given a prize for its supposed clemency in genociding Gaza.

uk

British Parliamentarian, Michael Gove [PC: The BBC]

Such ministers and other pro-Israel networksput constant pressure on British policy, as well as institutions such as the state-sponsored media outlet British Broadcasting Corporation, in a more pro-Israel direction. Less personally extreme figures also fell into line: cases in point were successive prime ministers David Cameron (2010-16) and Theresa May (2016-19).

May, who had been interior minister during Gove’s crusade against Muslim schools before succeeding Cameron, was nonetheless seen as insufficiently malleable: in November 2017, she had to dismiss her own interior minister, Gove’s frequent collaborator Priti Patel, for unauthorized secret meetings with Israeli leaders. In turn, the infamous American powerbroker, sex trafficker, and undisguised supporter of Israel, Jeffrey Epstein, conspired against her with her successor and then-foreign minister, Boris Johnson, and with far-right ideologue Steve Bannon.

Johnson’s own interior minister, Suella Braverman, was as ruthless a partisan of Israel as Patel: as soon as the genocide began in autumn 2023, she ordered a draconian crackdown, characterized by dogwhistling rhetoric and spurious targeting of even mild dissidence. Her cabinet colleague, defence minister Grant Shapps, arranged weapons transfers to Israel at the same time as his daughter was publicly denouncing pro-Palestine activism as a threat to Jews. This, despite the sizeable number of Jewish activists in such activism: their struggle, like that of pro-Palestine activists of other faiths, was discounted.

Braverman resigned after lambasting her own police for what she considered insufficient ruthlessness, and has since left the Tories to join the far-right party of Nigel Farage, the rabble-rouser whose views include vilification of foreigners and support of Israel, and to whom Bannon and Epstein were also linked. Farage forms part of a circle of far-right figures that pressure successive regimes to move further right and, among other things, to side with Israel. They include fascist-curious polemicist Douglas Murray and nativist thug “Tommy Robinson” Stephen Yaxley-Lennon, both of whom have since the 2000s whipped up hatred against Muslims and have gone out of their way to cheerlead Israel, frequently meeting with its officials and echoing its propaganda, since the genocide began in 2023.

Nativism with International Links

This propaganda, often relying on Artificial Intelligence-generated imagery and blatant invective, often overlaps with anti-Muslim state propaganda from India and the United Arab Emirates. India has been ruled since 2014 by the far-right Bharatiya Janata Party, which has often made violent anti-Muslim agitation a centrepiece of its policy and is, once more, particularly close with Israel. Patel and Braverman, the former British interior ministers who have so unabashedly pinned their flags to the Israeli mast, both support Modi.

The Emirates, whose Mohammad bin Zayed is infamous for an international antipathy against “political Islam”, which usually overlaps with any Muslim presence but the most obeisant to him, has likewise whipped up agitation against Muslims in the West: anti-Muslim circles frequently cite its foreign minister Abdullah bin Zayed, the ruler’s brother, when he criticized the West for its supposed tolerance of Muslim extremists. These are all talking points meant to increase pressure on Muslims in the West, as Murray has advocated for at least twenty years, and in turn dampen opposition to Western support for Israeli policy.

The crackdown on Palestine Action, and similarly heavy-handed clampdowns in France and Germany, are thus the result of years of pressure by foreign governments and local nativists, invariably linked to support of Israel.

Along with a web of ostensibly private actors linked to Israel’s government, Israeli ambassadors have constantly pressured Britain to crack down more robustly: its ambassador Mark Regev’s push to censor the presentation she arranged of a pro-Palestine Jewish speaker helped push Ammori, the Palestine Action founder, to more direct activism. This blatant case of interference in a private campus was just part of the steady inroads into British institutions that Israel’s supporters made during the Tory years. These inroads threaten the party structure itself: this winter, Robert Jenrick, another particular Israel cheerleader seen as a rising star within the Tories, was forced out of the party by its leader, Kemi Badenoch, after another plot; like Braverman, he joined Farage.

None of this is to signify moderation on the part of the plotters’ targets: with a singular lack of self-respect, the Tory leaders targeted by pro-Israel competitors have themselves gone out of their way to kowtow to Tel Aviv. Badenoch has shrilly supported Israel’s “fight against Islamist terror”, while Cameron, who had been forced to resign by Gove’s Brexit misadventure, returned to serve as foreign minister in 2024 and took such a skewed pro-Israel stance that he is even reported to have threatened the International Criminal Court’s head Karim Khan. Ironically, and underlining the regularity with which Israel’s supporters turn on one another, Khan had himself been first supported by Israel’s supporters but outraged them by investigating South African accusations of genocide.

A Laborious Campaign of Persecution

Nor should corrosively slavish partisanship to Israel be considered an exclusively Tory malady: under Keir Starmer, whose Labour party has ruled since 2024, the state has only doubled down. Starmer took over the party after his leftist predecessor, Jeremy Corbyn, had been viciously smeared with, among other things, spurious accusations of anti-Semitism for his outspoken sympathy with Palestine. At the outset of the genocide, Starmer infamously endorsed Israel’s right to block the Palestinians from water, and his regime has continued its predecessor’s policy of crackdowns and frivolous “lawfare” against pro-Palestine activism. These reached a state of farce in autumn 2025 when a police ban on a notoriously violent far-right Israeli club, which had already attacked Muslims abroad, prompted keening howls of grief and outrage about alleged anti-Semitism virtually across a British political elite – only for Israel itself to cancel a local match with the club from fears of violence. The fact that legitimate fears about a demonstrably violent set of anti-Muslim hooligans could be reimagined and portrayed across the British political spectrum as anti-Semitism underscored the state of obeisance to which the British elite has subjected itself.

This month, Starmer was forced to dismiss his ambassador to the United States, Peter Mandelson, a longstanding intimate of both Blair and Epstein, already controversial before his close ties to the latter were unearthed. The revelations also prompted a gaffe from minister Wes Streeting, who had only very narrowly held onto his seat against Palestinian activist Leanne Mohamad in the 2024 election. By his own admission, no “shrinking violet” on Israel, Streeting released his 2025 texts to Mandelson, which showed his knowledge of Israel’s “rogue state behaviour” that “Israel is committing war crimes before our eyes”. These texts show that ministers were privately aware that the same critics they were persecuting at home were correct in their condemnation of Israel and the British links to it.

Epstein

An undated photograph released by the U.S. Justice Department showing Jeffrey Epstein, right, and Peter Mandelson. [PC: The NYT]

The regime has been far more sensitive to far-right agitation by Farage and Robinson, which relied heavily on the same anti-Muslim propaganda promoted by Israel: the 2020s have seen a series of protests and riots aimed at foreigners in general and Muslims most specifically, gleefully supported by far-right oligarch Elon Musk who has regularly promoted, even with the most childish attempts, the claim that Muslim immigration is destroying Britain. Rather than confront these head-on, the British government has tried to prove their patriotism with more and more draconian crackdowns that, in their haste to classify political opponents as terrorists, intersect with the crackdown on such groups as Palestine Action. That any number of corrosive, destructive precedents that bode ill for British institutions and public life are being set seems to be of no concern.

Conclusion

Palestine was impacted by Britain during the colonial period, but today the genocide in Palestine has reverberated right back into British politics, into its streets, and its public discourse. The tumultuous events of mid-2020s Britain have not only shown a moral rot at the heart of British politics, but also the fact that steadfastness of the sort that Palestine Action so sturdily displayed under so much maliciously constructed pressure, ultimately pays off.

As Allah subḥānahu wa ta'āla (glorified and exalted be He) tells us in the Quran:

“And say, ‘Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart.” [Surah Al’Isra: 17;81]

 

Related:

Damning Report On PREVENT Program In The UK

Quranic Verses For Steadfastness For The Valiant Protesters On Campus

The post Bipartisan Rot Uncovered As British Crackdown On Pro-Palestine Activists Falters appeared first on MuslimMatters.org.

An Unending Grief: Uyghurs And Ramadan Under Chinese Occupation

19 February, 2026 - 18:45

Around the world, Muslims rejoice with anticipation and excitement for the blessed month. They get to wake up before dawn with lights on for suhoor, set “Ramadan goals,” deepen their relationship with the Qur’an, stand shoulder-to-shoulder in taraweeh prayers, retreat into the masjid for i‘tikaf, and ultimately celebrate Eid with their families in lit-up mosques. 

But for other Uyghurs and myself in the diaspora, this experience summons a different reality — one where our hearts turn to our people in Chinese-occupied East Turkistan (Xinjiang), a land whose occupation and suffering still remain largely forgotten by the ummah.

I describe the Ramadan most Muslims know, because it feels increasingly necessary to name what Uyghur Muslims have been denied, in a land where Islam has been woven into the fabric of life since the 10th century. And it still feels like the community has so much more to do and learn to understand the gravity of our genocide. 

How many years has it been since Uyghurs in East Turkistan last heard the adhan echo through their neighborhoods? How many years have they been forced to eat suhoor in darkness, fearing that a lit kitchen might be flagged as “extremism,” a suspicion that can lead to a decade or more behind torture and death-ridden prison walls? 

How many Uyghur students have been compelled to eat in daylight under the watchful eyes of teachers, forced to prove they are not fasting? How many have been publicly humiliated, coerced into drinking alcohol or eating pork during the holiest month, performing loyalty to a state that criminalizes Islam in its entirety?

What does Eid even look like when often at least one family member is in prison, parents are separated from their children because they are forcibly sent to state-run orphanages, and thousands of mosques are either closed, or demolished and repurposed into propaganda centers? What does Eid look like when the Chinese government criminalizes gatherings, despite the centrality of family visits and communal celebration in Uyghur culture?

What depths of trauma have the more than one million detainees and prisoners endured inside a system that not only stripped them of religious freedom, but twisted Islam itself into an instrument of suffering and death? What depths of trauma must someone endure to be sent to these prisons for praying, naming a child Muhammad, or owning a Qur’an — only then to be locked up, tortured, indoctrinated, and forced to renounce one’s faith?

I will never forget the stories and testimonies of Uyghur prisoners, like that of Adil Abdulghufur, an Uyghur man who told me the unfathomable horrors he experienced for 18 years behind Chinese prison walls. I interviewed him in 2016, one year before the Chinese government started rounding up over a million Uyghurs and other Turkic people into concentration camps and prisons.

“Adil Abdulghufur during an interview with the author in Istanbul, Türkiye, 2016.

 

Below are two excerpts from Adil’s interview highlighting China’s crackdown on religion in prison:

Adil: “I will tell you about one disaster that happened to me. In 2002 or 2003, they said I called the adhan in my sleep. Even saying bismillah is forbidden. We are not allowed to pray. If we sit still, they accuse us of praying. We are expected to constantly read and memorize Chinese laws.

That night, they dragged me from my bunk by my feet. I was naked. As they pulled me across the floor, the skin on my back and head tore. There was blood.

It was January. The snow outside had frozen like ice.

In the prison office, soldiers demanded to know what I had done. I told them I must have been talking in my sleep.

They said, ‘You screamed “Allahu Akbar.”’

I said I had not prayed. They accused me of lying and beat me — like wool rolled and kicked to make kighiz (a rug)  — until they were exhausted.

After nearly half an hour, I could no longer feel the blows. My body was drenched in sweat, dirt, and mud.

They threw clothes at me. Then they chained my hands and feet.

Finally, they hung a 25-kilogram cement board around my neck. Carved into it were the words: ‘For stubborn prisoners who refuse to bow to Chinese rule.’”

———

uyghursThere is something else the Chinese authorities do, something the international community must hear.

Every year in March, they would administer a questionnaire to prisoners like us. Hundreds of questions are placed before those considered “patriotic” or “faithful” Turkistanis, or prisoners accused of opposing the Chinese government.

The first question is always the same:

“Is there a God or not?”

We are not allowed to explain. Only “yes” or “no.”

Then the following questions would come up:

“Were the heavens and the earth created by God or by nature?”
“Can the Holy Qur’an save mankind?”
“Is East Turkistan part of China, or is it a separate country?”
“Are you praying in prison?”
“Will you pray in the future?”
“What will you do once released?”
“What kind of person is Osama Bin Laden?”
“If Chinese and Uyghurs live together, will society flourish?”

Each answer must be reduced to a single word. Yes or no. No context. No explanation.

Based on those answers, we are sorted into four groups, each marked by a colored card.

Those assigned a red card are permitted to walk upright. They are the ones deemed compliant: prisoners who deny God, who affirm that East Turkistan is China, who give the “correct” answers.

Those given a yellow card must walk with their hands locked behind their heads. Those with brown cards are forced to move bent over, hands behind their heads. And those given green cards, my group, are not allowed to walk at all. We must crawl.

In 2002, my mother was allowed to visit for the first time. I had not seen her in four or five years. When the guards asked whether I wanted to see her, how could I refuse?

The distance from my cell to the visitors’ center was nearly a mile. They told me I could see my mother, but only if I crawled. I told them I would roll if I had to.

So I crawled.”

———

According to Gene Bunin, founder of the Xinjiang Victims Database, an online archive documenting known individuals detained in East Turkistan, more than 500,000 individuals are estimated to have been imprisoned, with roughly half believed to have been released after completing their sentences. Many of the charges stem from ordinary religious practices, prosecuted under vague accusations such as ‘extremism,’ ‘inciting religious hatred,’ and similar offenses.

The Uyghurs do not have the means to freely broadcast their suffering. Their cries are muffled by walls of fear, propaganda, and relentless censorship imposed by the Chinese government.

Ramadan is not meant to be only a personal, spiritual retreat. To isolate ourselves from the world and grow numb to suffering runs contrary to its very purpose. Rather, Ramadan should sharpen our awareness, soften our hearts, and move us toward action.

The least we can do this month is keep the Uyghurs in our conversations and our du‘a, learn their history and their stories, and strive to stand more consciously for the betterment of the ummah.

May Allah subḥānahu wa ta'āla (glorified and exalted be He) uplift and ease the suffering of our brothers and sisters in Chinese-occupied East Turkistan, Indian-occupied Kashmir, Burma, Palestine, and for Muslims oppressed in all corners of the earth.

May He subḥānahu wa ta'āla (glorified and exalted be He) grant us the strength to do more for our brethren, and never allow us to grow weary of doing even the bare minimum.

 

Related:

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

Is Your Temu Package Made With Uyghur Forced Labour?

The post An Unending Grief: Uyghurs And Ramadan Under Chinese Occupation appeared first on MuslimMatters.org.

5 Signs Your Teen is Struggling with Imposter Syndrome | Night 2 with the Qur’an

19 February, 2026 - 04:13

This series is a collaboration between Dr. Ali and Muslim Matters, bringing Quranic wisdom to the questions Muslim youth are actually asking.

What is Imposter Syndrome?

Imposter Syndrome is the persistent belief that you don’t deserve your achievements, that you’re a fraud who’s just gotten lucky, and that eventually everyone will discover you’re not as capable as they think.

For Muslim teens, this takes on an additional spiritual dimension. It’s not just “Am I smart enough for this college?” It’s “Am I Muslim enough to represent Islam? Am I pious enough to talk about faith? Am I good enough for Allah to even hear my du’a?”

5 Signs Your Teen Might Be Experiencing Imposter Syndrome

  1. Downplaying Achievements They get an A+ but say “the test was easy.” They earn an award, but attribute it to “luck.” They can’t accept compliments without deflecting. They often feel like they are “boasting” if they share any victory, even with close family.
  2. Overpreparation and Perfectionism They spend hours on assignments that should take minutes, convinced anything less than perfect will expose them as inadequate.
  3. Avoiding Leadership or Visibility They don’t raise their hand even when they know the answer. They refuse to lead prayer or give presentations, saying “someone else would do it better” or “someone else is more qualified.”
  4. Spiritual Self-Doubt “Who am I to teach someone about Islam when I have so many faults?” “My du’as probably don’t even count anyway.” “I’m not one of those ‘good Muslims.’”
  5. Constant Comparison They measure their behind-the-scenes struggles against everyone else’s highlight reels and, as a result, always feel like they come up short.

The Prophet Who Said “I’m Not Qualified”

In the video above, Dr. Ali unpacks one of the most surprising moments in the Quran: When Allah chose Musa for prophethood and commanded him to confront Pharaoh, Musa’s immediate response was essentially, “Can you please send someone else.”

From Surah Ash-Shu’ara [26:12-13]:

“He said, ‘But my Lord, I am afraid that they will deny me. And that my chest will get tight from anxiety, and my tongue will be tied up, so—maybe—send Harun.’”

Here’s one of the greatest Messengers ever—chosen directly by Allah, speaking directly to Allah (kalimullah)—and he’s basically saying: “I have a speech impediment. I’m not eloquent enough. My brother would be better. I’m afraid I’ll just mess this up.”

Sound familiar?

Allah’s Response: The Lesson for Our Teens

Allah doesn’t say, “You’re right, Musa, you’re not good enough. Let me find someone else.”

Instead, from Surah Ash-Shu’ara [26:15]:

“Absolutely not! So go, both of you, with Our signs. And We will be with you, listening.”

Allah didn’t choose Musa despite his speech impediment. Allah chose Musa with his speech impediment.

The mission was never about Musa being perfect. It was about Musa showing up and trusting in Allah.

The Deeper Wisdom: Your Weakness as Allah’s Canvas for Greatness

Here’s what most of us miss: Musa’s speech impediment wasn’t a bug—it was a feature.

When Musa finally confronted Pharaoh (with his stutter, with his anxiety, with his obvious humanity), it became undeniable that the miracles weren’t coming from Musa’s eloquence. They were coming from Allah’s power working through Musa’s weakness.

If Musa had been perfectly eloquent and confident, people might have attributed his success to his natural talent. But because Musa was visibly imperfect, everyone knew: This is Allah’s work, not Musa’s.

Your teen’s weakness might be exactly where Allah’s strength shows up most clearly.

The student who’s nervous about leading prayer? When they finally do it, people see courage, not perfection.

The new Muslim who fumbles through explaining Islam? When someone accepts Islam through that conversation, it’s clearly Allah’s guidance, not their eloquence.

How to Support a Teen Struggling with Imposter Syndrome

  1. Validate the Feeling, Challenge the Thought
  • Don’t say: “You’re being ridiculous, of course you’re good enough.”
  • Instead, maybe say: “I understand feeling that way. But let’s look at the evidence. Let’s look at what you have actually accomplished.”
  1. Share Your Own Imposter Moments
  • Teens need to know that even adults—even prophets—feel inadequate sometimes
  • Your vulnerability gives them permission to be human
  1. Reframe “Qualification”
  • Allah doesn’t call the qualified; He qualifies the called
  • The question isn’t “Are you perfect?” It’s “Are you willing to show up with sincerity and put your trust in Allah?” Remember that Allah asks of us only this—the effort is on us, the result is in His Hands.
  1. Focus on Process, Not Just Outcome
  • Celebrate effort and growth, not just achievements
  • “I’m proud of how hard you worked” vs. “I’m proud you got an A”
  1. Teach the Islamic Perspective on Tawakkul
  • You do your best, then trust Allah with the results
  • Your job is to make the sincere effort; Allah is the One who grants success

Discussion Questions for Families

For Teens:

  1. What’s your “speech impediment”—the thing you believe disqualifies you from serving Allah or helping others?
  2. If you knew Allah was with you (as He promised Musa), what’s one thing you’d do that you’ve been avoiding?
  3. Can you think of a time when your weakness actually made you more relatable or effective?

For Parents:

  1. Have you ever shared your own experiences with Imposter Syndrome with your children?
  2. How might your praise style (focusing on outcomes vs. effort) be contributing to their fear of failure?
  3. What would it look like to create a home environment where “not being good enough YET” is celebrated as part of growth?

For Discussion Together:

  1. Who in our family tends to downplay their achievements? Why do you think that is?
  2. How can we remind each other that Allah uses imperfect people for perfect purposes?
  3. What’s one area where each of us could “show up” despite feeling unqualified?

The Invitation

Imposter Syndrome thrives in silence. When teens believe they’re the only ones feeling inadequate, the lie grows stronger.

But when they learn that even someone as great as the Prophet Musa—one of the five greatest messengers (Ulul-‘Azm)—felt exactly what they’re feeling? And that Allah used him anyway?

That changes everything.

This Ramadan, perhaps the most important conversation you can have with your teen isn’t about their GPA or their college plans. It’s about reminding them: You don’t have to be perfect to be valuable. You just have to be sincere.

Continue the Journey

This is Night 2 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.”

Tomorrow, insha Allah: Night 3 tackles one of the hardest questions Muslim teens face: “When Your Parents Don’t Understand”—navigating the tension between honoring parents and maintaining your own integrity through the wisdom of Surat Luqman.

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

Related:

Who Am I Really? What Surat Al-‘Asr Teaches Muslim Teens About Identity | Night 1 with the Qur’an

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

The post 5 Signs Your Teen is Struggling with Imposter Syndrome | Night 2 with the Qur’an appeared first on MuslimMatters.org.

The Ramadan You Were Written For : Show Up In Every Way Possible

18 February, 2026 - 16:36

You could die before it arrives.

This is not morbid. This is the mathematics of existence that every Muslim knows but rarely speaks aloud. Last Ramadan, people prayed beside you who are now beneath the earth. They had grocery lists for this year. They had plans. They assumed, as you are assuming now, that another Ramadan was guaranteed.

It was not.

And so, before we discuss iftars and taraweeh schedules and Quran khatm goals, before we debate moon sightings and prayer times and which masjid has the best qari, we must begin with the only truth that matters: you are not promised this Ramadan. If you reach it, you reach it because Allah subḥānahu wa ta'āla (glorified and exalted be He) extended your breath that far. Every fast you complete is a gift you did not earn. Every prayer you stand for is borrowed time being spent on its only worthy purchase.

This is not meant to frighten you. It is meant to wake you up.

Because here is what follows from this truth: Allah subḥānahu wa ta'āla (glorified and exalted be He) has already written your Ramadan. The rizq you will receive, the worship you will be granted the ability to perform, the sins you will be protected from or fall into, the tears you will cry, and the prayers that will be answered. All of it inscribed by a Hand far wiser than yours. Your task is not to engineer a perfect Ramadan. Your task is to show up for the one you were written for.

The Great Surfacing

Ramadan has a way of drawing Muslims out from everywhere. It is perhaps the only month where the ummah becomes geographically visible to itself.

Parking lots at masajid overflow. Shoes pile up at entrances in quantities that would alarm a fire marshal. The younger sisters appear in abayas and dresses that spark whispered debates among the elders. The younger brothers walk in wearing crisp thobs, smelling of oud and cologne, looking halfway between piety and a fashion shoot. People who haven’t prayed in congregation for eleven months suddenly materialize in the front rows.show up for Ramadan

And before you let judgment creep into your heart, before you think “Ramadan Muslims,” remember: Allah subḥānahu wa ta'āla (glorified and exalted be He) brought them. Whatever thread pulled them back to the masjid, that thread was woven by Ar-Rahman. You do not know what battles they fought to be there. You do not know what your presence looks like from the outside either.

This surfacing is one of Ramadan’s quiet miracles. The ummah, scattered and fragmented for most of the year, suddenly remembers it is one body. For thirty days, we eat together, fast together, pray together, and break together. The isolation of modern Muslim life temporarily lifts.

The Interior Architecture

There is something outsiders cannot see: the interior architecture of a fasting day.

There is the body shock of the first few days. The headaches. The fog that descends around 2pm and refuses to lift. Your body, accustomed to its constant inputs, protests. And then, for most, adaptation. The hunger becomes background noise. You discover reserves you forgot you had. You realize how much of your eating was never really about need.

Suhoor is not simply a meal. What you consume before dawn will either carry you or collapse under you. This is not unspiritual. The Prophet ﷺ told us there is blessing in suhoor. He ﷺ did not romanticize unnecessary suffering.

The Two Ledgers

Here is where we must be honest with ourselves.

Ramadan amplifies. Whatever you were doing before, you will likely do more of it now. If you were someone who prayed, read Quran, and gave charity, Ramadan will pour fuel on that fire. If you were someone who gossiped, slandered, and wasted time, Ramadan does not automatically interrupt those patterns.

The same ummah that comes together for taraweeh also comes together to discuss who is marrying whom, whose children are failing, whose faith seems performative. The post-iftar gathering can be a garden of remembrance or a swamp of backbiting. Often, tragically, it is both.

The fasting of the stomach is the easy part. The fasting of the tongue, the eyes, the ears: this is where most of us fail. I include myself in that “us.” I am not writing from above the struggle. I am writing from within it. And yet the Prophet ﷺ told us clearly:

“Whoever does not give up false speech and acting upon it, Allah subḥānahu wa ta'āla (glorified and exalted be He) has no need of his giving up food and drink.”1

Your Ramadan is not measured in calories avoided. It is measured in what you choose to consume and produce in other ways.

Where Do You Stand?

Ramadan, if you let it, will show you exactly where you are. Not where you think you are. Not where you tell others you are. Where you actually are.

When you stand in the masjid for taraweeh, what is your experience? Some people pray all twenty rakats and feel their souls lifted. Others leave after four, or eight, and carry guilt about it.

But let us be careful here. Some people get overwhelmed easily in crowded spaces. Some have ADHD and find it nearly impossible to stay still for extended periods, their bodies screaming to move while their hearts want to remain. Some are hunted by intrusive thoughts that ambush them the moment they try to focus, turning every rakat into a battle they did not choose. Some listen to the Quran being recited and feel nothing, no connection, no khushu, just words washing over them while they wonder what is wrong with them.

These struggles are real. They are not excuses. They are the specific tests Allah subḥānahu wa ta'āla (glorified and exalted be He) has written for specific people. The person who stays for four rakats while fighting their own mind may be exerting more effort than the one who breezes through twenty. Only Allah subḥānahu wa ta'āla (glorified and exalted be He) knows what each prayer costs the one praying it.

And Ramadan does not pause the dunya. Exams still happen. Work deadlines still loom. The Western calendar does not bend for the Islamic one. This is hard. Do not let anyone tell you it is not hard. And yet this too was written for you. What is asked of you is not perfection. What is asked is presence.

So the question is: are you honest with yourself about where you are? Are you showing up with whatever capacity you have, even when that capacity feels pathetically small? There is no condemnation in these questions. There is only clarity. And clarity, however uncomfortable, is a mercy.

The Loneliness No One Mentions

We must talk about this.

Ramadan, for all its communal beauty, can be devastatingly lonely.

show up for Ramadan

Not everyone experiences the communal beauty that comes with Ramadan.

If you have a spouse, children, a household that fasts together and prays together and breaks bread together, Ramadan feels like coming home. The table is full. Suhoor is someone gently waking you. Iftar is noise and laughter and small hands reaching for samosas before the adhan finishes.

But not everyone has this.

There are students far from home, breaking fast alone in dorms and studio apartments, the adhan playing from their phones because there is no one to say “Allahu Akbar” with. There are singles who watch families pour into the masjid while they sit alone on the edges, wondering if anyone sees them. There are converts whose biological families do not understand, who hide their fasting at work because explaining feels exhausting.

There are the poor. And we must speak of the poor specifically.

There are people who come to the masjid iftar not for community, but because it is the most reliable meal they will have. And some of them take extra food to go. They fill containers. They wrap things in napkins. And they feel eyes on them. They sense the judgment of those who have never known what it is to be uncertain about tomorrow’s food.

Let this be very clear: if someone takes extra food from a community iftar, that is between them and Allah subḥānahu wa ta'āla (glorified and exalted be He). Your job is to make sure there is enough to take. Your job is to make taking it feel dignified, not shameful. The Prophet ﷺ fed people. He did not audit them.

If you are not one of these people, you have been given something. Do not mistake comfort for virtue.

The Assignment

Whatever else you plan for this Ramadan, the Quran khatm, the taraweeh attendance, the dua lists, the charity goals, add one thing that requires nothing but intention:

Help at least one person.

Not an organization. Not a cause. A person. A specific human being whose Ramadan becomes easier because you existed in it.

Maybe it is the brother who always sits alone. You sit with him. Maybe it is the single mother struggling to manage children during taraweeh. You watch them for one night. Maybe it is the student who cannot afford iftar groceries. You fill their fridge quietly, without announcement, without expecting thanks. Maybe it is someone at your own table who is drowning, and you never noticed.

The Prophet ﷺ said:

“Whoever provides iftar for a fasting person will have a reward like his, without anything being diminished from the reward of the fasting person.”2

But I think the deeper wisdom is this: Ramadan is not a solo endeavor. It was never meant to be. We are an ummah. We fast together, not merely at the same time but for one another.

The Ramadan You Were Written For

You do not know what this Ramadan holds. You do not know if you will reach its end. You do not know which night will be Laylat al-Qadr, which dua will be answered, which prostration will change everything.

You do not know. And this is the point.

So, enter this month not as an architect but as a guest. Accept what is given. Show up for what is asked. Forgive yourself when you fall short. Return, again and again, to the One who invited you here.

I will be trying to do the same. I do not know where I stand. I fluctuate. I falter. But I want good for you the way I want it for myself, and I ask Allah to help us both.

May Allah subḥānahu wa ta'āla (glorified and exalted be He) make it your best Ramadan yet. Not by your definition of best, but by His.

Ameen

 

Related:

Expect Trials This Ramadan…As There Should Be I Ust. Justin Parrott

The Architecture of Withholding: When Charity Becomes Control

1    https://sunnah.com/ibnmajah:16892    https://sunnah.com/tirmidhi:807

The post The Ramadan You Were Written For : Show Up In Every Way Possible appeared first on MuslimMatters.org.

Who Am I Really? What Surat Al-‘Asr Teaches Muslim Teens About Identity | Night 1 with the Qur’an

18 February, 2026 - 07:22

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

The Crisis No One Talks About

If you’re a Muslim teen in 2026, you’re living in multiple realities at once. At home, you’re expected to be the “good Muslim kid.” At school, you navigate being visibly different. Online, you curate a version of yourself that gets likes. At the masjid, you try to look pious enough that the aunties and uncles at the masjid don’t gossip.

Underneath all of it is a terrifying question: “Who am I when nobody’s watching?”

This isn’t just teenage angst. It’s literally an existential crisis unique to young Muslims in the West—the exhausting work of code-switching between worlds, wearing different masks for different audiences, and wondering if there’s anything authentic underneath.

The Quranic Answer: Surat Al-‘Asr

In the video above, Dr. Ali unpacks how Surat Al-‘Asr—just three ayaat, just over fifty Arabic words—contains a complete roadmap for identity formation. In fact, Imam al-Shafi’i famously said that if Allah had revealed only this surah, it would have been sufficient for all of humanity.

Here’s the framework:

The Diagnosis:

“By time, indeed all people are in a state of loss…”

We’re not lost because we’re bad people. We’re lost because we’re performing, wandering, chasing things that don’t last. Every second spent pretending to be someone you’re not is time you can never recover.

The Prescription—Four Components of Real Identity:

  1. Iman (Belief) – Not just “I believe that Allah exists,” but having a relationship with truth. Knowing what you stand for. This requires knowledge—you can’t build faith without learning about Allah, His Messenger, and His revelation.
  2. Righteous Action – Your identity isn’t just internal. It’s what you DO. You become who you are through your choices. Knowledge without action is incomplete; it’s hypocrisy.
  3. Encourage Truth – You can’t build identity alone. You need people who will be real with you and vice versa. Your family, your community, your friends, your tribe—these relationships shape you.
  4. Encourage Patience – Becoming who you’re meant to be takes time. Expect resistance, challenges, setbacks. All of that requires sabr (patience).

From Theory to Practice

The revolutionary message here is simple but profound: Your real identity is built in time, not found in a moment.

You’re not discovering yourself like some Hollywood movie. You’re constructing yourself through small, consistent choices. Every prayer you choose to pray. Every truth you choose to speak. Every moment you choose patience over reactivity. Every moment you choose good over comfort or compromise.

This relieves the pressure. You don’t have to wake up one day suddenly knowing who you are. You become who you are through the daily work of showing up—even when nobody’s watching.

Discussion Questions for Families

These questions can help parents and teens have meaningful conversations about identity:

For Teens:

  1. Which of the four components (belief, action, community, patience) feels hardest for you right now? Why?
  2. If you took off all your “masks”—the version you show your parents, friends, school, online—what would be left?
  3. What’s one small action you can take this Ramadan to build your identity deliberately rather than let others define it for you?

For Parents:

  1. How do you model the balance between honoring your cultural identity and allowing your children to develop their own authentic Muslim identity?
  2. In what ways might your expectations for your teen create pressure to perform rather than space to become?
  3. How can you create an environment where your teen feels safe to explore who they are without fear of judgment?

For Discussion Together:

  1. What does “being Muslim AND yourself at the same time” look like in our family?
  2. How can we support each other in building authentic identity rather than just performing for different audiences?

Why This Matters Now

The rate of Muslim youth disengagement is rising—not primarily because of lack of faith, but because of identity exhaustion. When being Muslim feels like one more performance to maintain, many young people simply… stop.

Surat Al-‘Asr offers a way out: authenticity through action, community through truth-telling, growth through patience, and identity rooted in Allah, rather than approval.

This Ramadan, as we focus on the Quran, perhaps the most important question isn’t “How much can I read this month?” but “Who am I becoming through this process?”

Continue the Journey

This is Night 1 of Dr. Ali’s 30-part Ramadan series, “30 Nights with the Quran: Stories for the Seeking Soul.” Each night explores a different struggle Muslim teens face through the lens of Quranic stories and wisdom.

Tomorrow, insha Allah: Night 2 tackles Imposter Syndrome through the story of the Prophet Musa’s self-doubt when Allah chose him for the greatest mission of his life.

For daily extended reflections with journaling, 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

The post Who Am I Really? What Surat Al-‘Asr Teaches Muslim Teens About Identity | Night 1 with the Qur’an appeared first on MuslimMatters.org.

What Would the Price Have Been for Not Drawing the Line? A Response to Imam Dawud Walid and Zainab bint Younus

17 February, 2026 - 21:52
Introduction

Wherever one finds themselves in life, it’s always been understood, especially for Muslims, that to fulfill our obligations properly, we have to first acknowledge our responsibilities.

A parent has a responsibility in how they speak and behave in front of their child. An employee of a charity has a responsibility in how they present themselves publicly as a representative of a mission. An Imam has a responsibility in the statements he makes before a congregation that sees him as a spiritual guide. A podcast host has a responsibility in how they present ideas to their audience and whether they’re doing so with honesty, clarity, and sincerity.

But these personal responsibilities don’t exist in isolation. They’re shaped and pressured by the larger systems we live within. The choices we make, even the ones that feel private or apolitical, are often molded by the very forces we claim to resist.

The average Muslim-American lives in a bubble of comfort, built by systems that rest on the backs of others, both domestically and overseas. We know this, of course, and so we give to charity, engage in da’wah, support various initiatives to lessen our guilt. But if we’re being truly honest, those things may or may not be enough to offset the moral debt we awaken with every morning as taxpayers funding a machine of subjugation.

And every so often, a moment arrives that demands more than just relief work. A moment that demands moral clarity. A moment that demands a line be drawn. For Muslim-Americans, 2024 was that moment.

The Moment That Demanded More

I recently listened to the MuslimMatters podcast featuring Imam Dawud Walid and Zainab bint Younus. While I appreciated much of the discussion, I walked away disheartened by what felt like a bias dressed up as “objective analysis” regarding the 2024 election.

Let me be clear: I have a deep admiration for Imam Dawud Walid. His writings during the 2010s, when activism often took the place of religion, helped keep me grounded at a time when others seemed swept up by trends and social media validation.

But part of honoring those we respect is offering principled disagreement when it’s needed, especially when the public is involved. And while much of the podcast was beneficial (and I encourage others to listen to it), the portion I took issue with was this:

“I voted for a third-party candidate and encouraged others privately to do the same, not from the minbar.

In retrospect, Trump is far worse now than in his first term. He is doing greater harm to society and to Muslims.

I am stating clearly on this MuslimMatters podcast: I made an error in that calculation.”

To make matters worse, the podcast host responded not by probing or playing devil’s advocate, but by saying: “I appreciate your honesty. I hope others reflect similarly.” As if what was just confessed was the abandonment of heresy in favor of orthodoxy.

While Imam Dawud’s statement was the centerpiece of that exchange, Zainab bint Younus, who served as both interviewer and platform, did more than simply moderate. Her framing shaped the narrative. By praising his reversal and expressing hope that others follow suit, she implicitly cast principled third-party voters as those needing to “see the light.” That kind of moral positioning deserves scrutiny. If the interviewer is going to steer the conversation toward a particular outcome, that influence shouldn’t be cloaked in neutrality; it needs to be owned. And if she truly believes that preserving “representation” or “access” justifies empowering genocidaires, she should say so plainly.

To be fair, podcast hosts are entitled to their leanings, but those leanings should be named explicitly, not cloaked in language that implies objectivity or consensus.

And in that exchange, I saw a familiar problem: a refusal to ask the most important question of all. What would the price have been for not drawing the line? That question was never even posed in the interview, despite the fact that the answer was written across our screens every single day.

What Would That Price Have Looked Like?

Before discussing anything else, let’s recall what the world looked like in 2024.

Starting October 7, 2023, we woke up and went to sleep every day to images, videos, and heartbreak worse than the day before. And throughout those endless months that turned into years, our grief and calls for action were met either with state-sponsored violence or gaslighting.

Hind Rajab was murdered under the Biden-Harris administration. Khalid “Soul of My Soul” Nabhan was murdered under the Biden-Harris administration. Fathers digging their children out of rubble, only to hear their screams fade into silence, happened under the Biden-Harris administration.

The Muslim-American community saw all of this. And after organizing protests, fundraisers, educational sessions, and community campaigns, we turned to political advocacy, specifically because it was an election year. And because everything we’d done up to that point was belittled, dismissed, and ignored, we drew a red line.

And yet here we are in 2026, with everyone offering commentary on the cost of that red line, while almost no one is examining the cost of not drawing it.

Let’s imagine we hadn’t. Let’s say the Muslim community—fractured, tired, traumatized, but still largely compliant—decided to line up behind the Harris-Walz ticket in 2024. Let’s say we ignored the genocidal campaign they bankrolled. Kamala Harris, vice president of the administration that made Muslim blood run like a river, would have been rewarded with a full term. And to be clear, she wasn’t just complicit; she was positioning herself to lead the violence.

John Kirby, who served as White House National Security Communications Advisor from 2022 to 2025, himself said:

“She’s been a full partner in our policies in the Middle East, particularly with our policies towards Israel and the war in Gaza—a full partner, involved in nearly every conversation the president has had with the prime minister.”

And her own words during the campaign season were just as explicit:

“I will always ensure that America has the strongest, most lethal fighting force.”

“I will always stand up for Israel’s right to defend itself.”

“ICE has a purpose. ICE has a role. ICE should exist.”

These statements were intentional declarations of intent, not gaffes or misquotes. She signaled her readiness to continue, and even escalate, the violence. And so, the Muslim-American voter faced a calculation: Should I vote for Harris-Walz and protect my comforts at the expense of my brothers and sisters abroad? Or should I vote third party, not because it’s easy, but because it’s right?

For the first time in decades, many Muslim-Americans chose the latter. They understood the stakes. They understood that being moral isn’t just about what you oppose; it’s about what you’re willing to risk. Because how could we justify endorsing the first livestreamed genocide in history, waged against a people the Prophet ﷺ described in this hadith:

“There shall always be a group of my Ummah clearly upon the truth, subjugating their enemies. Those who oppose them will not vanquish them except for some calamities that shall (occasionally) befall them. And they shall remain upon this until the command of Allah (i.e., Day of Judgment) comes.”

He ﷺ was asked: “And where will they be?”

He ﷺ replied, “In Bayt al-Maqdis, and the neighborhoods around Bayt al-Maqdis.”

That was the choice before us in 2024. And for the first time in decades, many Muslims chose to stand with that enduring group, despite the uncertainty, despite the cost. But that choice brought with it a far more serious question, one that Imam Dawud and Zainab bint Younus raised in passing, but never truly reckoned with.

What Kind of Dīn Would We Be Transmitting?

In the interview, both Imam Dawud and Zainab bint Younus voiced concern about safeguarding the ability to practice and transmit Islam in the West. Imam Dawud said:

“As Muslims living in the West, our priority must be safeguarding our ability to transmit the dīn to future generations and to practice and propagate Islam.”

And I ask sincerely: What kind of dīn would we be transmitting if we voted for genocide? Would our institutions be preserved if we rewarded those who funded the destruction of Bayt al-Maqdis? Would our youth learn moral clarity if we taught them that war crimes are tolerable when committed by diverse cabinets?

Because if our religious practice can only survive through allegiance to mass murderers, it’s not being preserved, it’s being hollowed out. A dīn that adapts to genocide isn’t being transmitted, rather it’s being repurposed as a utility.

And this isn’t abstract theology. It’s the question our children will ask us when they learn what happened. And when, not if, they ask, we won’t just have to answer for our silence, but for the political choices we made in the face of atrocity.

This Was Never About a Quick Win

Critics for the past year have often asked: “What did your third-party vote even accomplish?”

The answer: It was never about quick wins. It was about ending a cycle of political dependency and moral compromise. For 25 years, Muslim-Americans voted based on short-term comfort. That mindset bred a culture of exceptionalism, where we thought we could keep compromising without consequence.

That mindset is what many critics, including Imam Dawud and Zainab, have rightly criticized in other contexts. Yet when it came time to make a sacrifice that actually carried cost, those same critics hesitated. This wasn’t a protest vote to feel righteous. It was a refusal to normalize betrayal. It was a statement: You don’t get to commit genocide and still get our votes.

We’ve been told that we need to be pragmatic, but the fact of the matter is that pragmatism without principle is surrender, not strategy. And had we not taken this stand, many of us would have become what Imam Dawud warned about on the very same podcast: cultural Muslims, who wear religion like an outfit, not a commitment.

And if our community continues down that path, trading integrity for influence, trading sacrifice for comfort, we shouldn’t be surprised when history treats us not as moral leaders, but as cautionary tales.

Historical Memory and Qur’anic Warning

In Surah Al-Ahzab, when 10,000 marched on Madinah to wipe out the Muslims, Allah describes four responses among the people of Madinah:

  1. The hypocrites
  2. Those who criticized the Muslims instead of the enemy
  3. Those who let fear make them flee
  4. The believers who stood firm

About the third group, Allah says:

“Another group of them asked the Prophet’s permission to leave, saying, ‘Our homes are vulnerable,’ while in fact they were not vulnerable. They only wished to flee. Had the city been sacked and they were asked to abandon faith, they would have done so with little hesitation.” —Qur’an 33:13–14

That ayah is a warning: compromise has a cost. And a people who grow used to betraying principles eventually forget what principles are. There are Muslims who voted for Harris-Walz in 2024 despite everything, and still ended up with the outcome they feared. To them, I recall the words of Imam Malik:

“The greatest loser is the one who sold his Hereafter for his share of the world. And an even greater loser is one who sold his Hereafter for someone else’s share.”

The Path Forward Requires More Than Regret

To those who say we should have voted for Harris-Walz to lessen the harm: We already tried that strategy. Twice. And all we got was a genocide in return. Since 2004, we’ve voted for the “lesser evil,” and all we got was more degradation, more humiliation, and maybe an occasional Eid tweet from the White House.

No more.

Back in 2017, Imam Dawud tweeted during Trump’s term:

“Wearing American flag hijabs and kufis reeks of pandering. Respectability politics is not the path to liberation for PoC in America, folks. Begging for acceptance earns further disrespect and humiliation. Be yourself, and don’t seek dignity from the status quo.”

I ask Imam Dawud and others: What changed? Why does that principle no longer apply when the flag is held by someone “less evil”?

Let this be the start of something better: A politics rooted in dignity, not dependency. A stance rooted in faith, not fear. A vote rooted in principle, not proximity to power.

Because when we meet Allah, the question won’t be, “Did you safeguard your dīn through compromise?” It’ll be, “Did you stand for it when it mattered most?”

And if safeguarding our dīn means staying silent in the face of genocide, then we’ve already lost it.

Related:

[Podcast] Should Muslims Ally with Conservatives or Progressives? | Imam Dawud Walid

The post What Would the Price Have Been for Not Drawing the Line? A Response to Imam Dawud Walid and Zainab bint Younus appeared first on MuslimMatters.org.

Ramadan In The Quiet Moments: The Spiritual Power Of What We Don’t Do

17 February, 2026 - 01:00

When we think of the holy month of Ramadan, the first images that often come to mind are its visible acts of devotion: fasting from fajr to maghrib, standing in tarāwīḥ prayers, reciting the Qur’an, giving charity, and gathering with family and friends for ifṭār. These practices are indeed central to Ramadan and carry immense reward.1

Yet beneath these outward actions lies a more quiet, often overlooked dimension of worship—one defined not by what is added to our lives, but by what is intentionally restrained.

Shaykh al-Islām Ibn Taymiyyah explains that “worship (ʿibādah) is a comprehensive term for everything that Allah subḥānahu wa ta'āla (glorified and exalted be He) loves and is pleased with, of outward and inward actions—of the heart, the tongue, and the limbs.”2 Worship, therefore, is not limited to what is done, but also includes what is deliberately avoided for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He).

In a world shaped by excess, constant stimulation, and relentless consumption, Ramadan arrives as a divinely ordained pause. It teaches that spiritual refinement does not always emerge from accumulation, but from subtraction: less consumption, less speech, less reactivity, and fewer distractions. When practiced sincerely for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He), these acts of restraint themselves become acts of worship. This sacred discipline cultivates self-awareness, sincerity, and moral clarity.

The Purpose of Fasting: Beyond Hunger

Allah subḥānahu wa ta'āla (glorified and exalted be He) clearly states the purpose of fasting in the Noble Qur’an:

“O you who believe, fasting has been prescribed for you as it was prescribed for those before you, so that you may attain taqwā (God-consciousness).”3

Allah subḥānahu wa ta'āla (glorified and exalted be He) also informs us:

“Ramaḍân is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the decisive authority. So whoever is present this month, let them fast. But whoever is ill or on a journey, then ˹let them fast˺ an equal number of days ˹after Ramaḍân˺. Allah intends ease for you, not hardship, so that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, and perhaps you will be grateful.” [Surah Al-Baqarah; 2:185]

“However, hunger itself is not the aim of fasting in Ramadan; rather, it is the means through which taqwā is cultivated.”

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) also counted fasting in Ramadan as one of the five pillars of Islam in the famous Hadith of Jibreel 'alayhi'l-salām (peace be upon him).4

Linguistically, ṣawm means to hold back, refrain, or abstain.5 In Islamic jurisprudence (fiqh), fasting refers to abstaining from food, drink, and marital relations from dawn until sunset, accompanied by a sincere intention.6

However, hunger itself is not the aim of fasting in Ramadan; rather, it is the means through which taqwā is cultivated. By weakening physical desires, fasting strengthens spiritual resolve, allowing a believer to rise above habitual impulses and orient the heart toward Allah subḥānahu wa ta'āla (glorified and exalted be He). Ramadan thus becomes a unique opportunity to focus on doing good, abstaining from evil, and refining one’s character. 

Among the many wisdoms and benefits of fasting are:

  1. Demonstrating sincere submission to the will of Allah subḥānahu wa ta'āla (glorified and exalted be He), placing His Pleasure above personal desire;

  2. Elevating the soul toward greater levels of devotion, asceticism, and spiritual awareness;

  3. Cultivating self-restraint and perseverance—essential traits for moral and spiritual development;

  4. Awakening empathy for the poor and those who experience hunger regularly;

  5. Providing physical benefits, such as eliminating weaker cells in the body, giving rest to the digestive system and promoting weight loss.7

Imam al-Ghazālī also reminds us that fasting is not merely physical abstention. He states that “fasting is not simply leaving food and drink, but abstaining from all sins: the silence of the tongue, the restraint of the limbs, and the calming of the heart.”8

The Inner Secrets of Fasting

Najm al-Dīn Ibn Qudāmah al-Maqdisī explains that a person fasting is placed in one of three categories9:

  1. The fast of the common people, which entails abstaining from food, drink, and marital relations;
  2. The fast of the righteous, which includes refraining from sins of the eyes, tongue, ears, hands, and limbs;
  3. The fast of the elite, in which the heart itself abstains from lowly thoughts and anything that distracts from Allah subḥānahu wa ta'āla (glorified and exalted be He).

At this highest level, fasting becomes a complete orientation toward Allah subḥānahu wa ta'āla (glorified and exalted be He), where even the inner life is disciplined. The etiquette of righteous fasting, therefore include lowering the gaze, guarding the tongue from harmful or useless speech, and protecting all limbs from disobedience.

The Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) warned against fasting that lacks moral discipline:

“Whoever does not give up false speech and acting upon it, Allah has no need of him leaving his food and drink.”10

Fasting, then, is not merely physical deprivation—it is ethical training. Abstaining from food is visible, but abstaining from harming others (by speech and action) is what gives fasting its true spiritual substance.

Restraint as an Inner Struggle

Much of Ramadan’s transformative work happens invisibly. It is found in choosing not to argue, not to retaliate, and not to indulge the ego. This inner struggle is among the most enduring forms of spiritual effort.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) described fasting as a shield:

“Fasting is a shield. When one of you is fasting, let him not engage in obscene speech or ignorant behaviour. If someone insults him or fights him, let him say: ‘I am fasting.’”11

This restraint is not passive; it is active discipline. Each withheld reaction becomes an act of worship. In this way, fasting reflects one’s ʿaqīdah—belief expressed through ethical self-regulation rather than abstract ideals.

True worship is therefore not confined to prayer, fasting, or pilgrimage alone. It is the inward submission of the heart, expressed through restraint of the tongue, the eyes, and the emotions. The fasting person becomes like one in spiritual seclusion, engaged in a private relationship with their Lord even while moving through society.

The Power of Silence

Ramadan heightens awareness of speech—what is said, how it is said, and why it is said. 

Allah subḥānahu wa ta'āla (glorified and exalted be He) reminds us:

“Not a word does one utter except that it is recorded.” [Surah Qaf: 50;18]

Silence thus gains moral weight. Choosing not to gossip, complain, or speak carelessly is not emptiness; it is attentiveness. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“Whoever believes in Allah and the Last Day, let him speak good or remain silent.”12

Imam al-Ghazālī regarded disciplined silence as a prerequisite for spiritual clarity, warning that excessive speech hardens the heart.13 Ramadan revives this insight, inviting believers to listen more —to others and to themselves. Just as the body abstains from food, the tongue abstains from harm. When controlled, the tongue becomes a gateway to spiritual refinement.

Digital Restraint 

“Fasting of the heart includes abstaining from distractions, vain curiosity, and anything that diverts one from Allah [swt].” [PC: Jon Tyson (unsplash)]

In the modern age, excess often appears in new forms: constant connectivity, information overload, and performative visibility. The Qur’an cautions:

“Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all of those one will be questioned.” [Surah Al-‘Isra: 17;36]

Fasting of the heart includes abstaining from distractions, vain curiosity, and anything that diverts one from Allah subḥānahu wa ta'āla (glorified and exalted be He). Reducing social media use, avoiding doom-scrolling, and guarding what we see and hear are contemporary expressions of fasting’s ethical goals.

Tips for Living Ramadan in Busy Lives
  1. Those Working in the Holy Month

For those navigating deadlines and workplace pressures, Ramadan is lived through ethical excellence as much as ritual worship. Beginning the day with sincere intention can transform ordinary work into worship. Avoiding dishonesty, impatience, and gossip fulfils the deeper aims of fasting. Even brief moments of dhikr or quiet dua (supplication) carry enduring spiritual weight.

  1. For Mothers

Much of a mother’s Ramadan unfolds in unseen labour—preparing food while fasting, caring for others, and managing disrupted routines. Islamic tradition affirms that khidmah (service to others) performed with patience and sincere intention can be a beloved act of worship. Quiet endurance, gentle speech, and consistent care are spiritually significant.

  1. Students

For students balancing fasting with academic pressure, studying with a noble intention, avoiding dishonesty, and exercising patience in fatigue are all acts of worship. Ramadan does not interrupt learning; it refines intention and discipline within it.

Small Deeds, Lasting Impact

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“Do not belittle any good deed, even meeting your brother with a cheerful face.”14

Simple acts of worship available in all circumstances include:

  • Renewing one’s intentions before routine actions;
  • Quiet remembrance of Allah subḥānahu wa ta'āla (glorified and exalted be He);
  • Restraining anger or harmful speech;
  • Offering a sincere smile;
  • Silent supplication;
  • Gratitude in difficulty;
  • Acting honestly when unseen;
  • Reciting Qur’an and daily adhkār. 

Consistency often outweighs scale. As the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) taught:

“The most beloved deeds to Allah are those that are conistent, even if small.”15

What Remains After Ramadan?

When the month ends, routines resume, and life’s pressures return. Yet subtle transformations may endure: a pause before reacting, a preference for silence over harm, and a deeper awareness of one’s intentions.

Allah subḥānahu wa ta'āla (glorified and exalted be He) describes His true servants as:

“Those who walk upon the earth humbly, and when the foolish address them, they respond with peace.” [Surah Al-Furqan: 25;63]

Ramadan trains believers in this gentleness—not through grand gestures, but through quiet discipline. It teaches that absence is not always loss; sometimes, it is mercy.

In choosing not to consume, not to speak, and not to rush, Ramadan reveals its deepest lesson: the soul is often nourished most in moments of stillness, where conscious restraint and deliberate abstention become pathways to closeness with Allah subḥānahu wa ta'āla (glorified and exalted be He).

***

Bibliography

  1. al-Ghazali, Imam, ‘Ihya Ulum ad-Din’ (translated by Fazl-ul-Karim, www.ghazali.com)
  2. al-Haj, Dr Hatem, ‘Umdat al-Fiqh Explained: Commentary of Ibn Qudamah’s The Reliable Manual of Fiqh,’ (IIPH, 2019)

***

Related:

Recognizing Allah’s Mercy For What It Is: Reclaiming Agency Through Ramadan

How to Make this Ramadan Epic | Shaykh Muhammad Alshareef

1    Abu Huraira reported that the Messenger of Allah (peace be upon him) said: “Every action a son of Adam does shall be multiplied—a good action by ten times its value, up to 700 times. Allah says: With the exception of fasting, which belongs to Me, and I reward it accordingly. For, one abandons his desire and food for My sake” [Sahih al-Bukhari 1904]. This Hadith highlights the special status of fasting in Ramadan and its immense rewards, emphasising that the reward for fasting is beyond measure and known only to Allah.2    Ibn Taymiyyah, al-ʿUbūdiyyah, p. 133    Qur’an 2:1834    Sahih Muslim, Hadith No. 8, Riyad as-Saliheen (introduction, Hadith no. 60)5     www.almaany.com6    Dr al-Haj, Umdat al-Fiqh Explained (the book of fasting, IIPH, 2019) 7    Dr al-Haj, Umdat al-Fiqh Explained (IIPH, 2019), p. 3398    Imam al-Ghazali, ‘Ihya Ulum ad-Din,’ (secrets of fasting, www.ghazali.com) 9     ‘Fasting and I’tikaf: Evidences, Rules and Inner Secrets from Muntaqa, Muqni’ and Mukhtasar Minhaj al-Qasidin’ (Dar al-Arkam, 2023), p 166. 10    Ṣaḥīḥ al-Bukhārī, Book 78, Hadith 87.11    Ṣaḥīḥ Muslim, Book 13, Hadith 21212    Ṣaḥīḥ al-Bukhārī, Book 78, Hadith 163.13    Imam al-Ghazali, ‘Ihya Ulum ad-Din,’ (Intention, Tongue, and Patience, www.ghazali.com) 14    Ṣaḥīḥ Muslim, Introduction, Hadith 12115    Ṣaḥīḥ al-Bukhārī, Book 81, Hadith 53

The post Ramadan In The Quiet Moments: The Spiritual Power Of What We Don’t Do appeared first on MuslimMatters.org.

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

16 February, 2026 - 17:43

In 2017, the Pew Research Center performed a survey on Muslim teens—not teens off the street, but teens who attend the masjid—and the results, I sense, don’t seem to have hit us hard enough. Their survey revealed something devastating: 1 in 4 Muslim teens who attend the masjid—not random kids off the street, but our children who show up for Jumu’ah and masjid programs—will eventually leave Islam entirely as adults. Not just pray less. Not just drift away. They will stop identifying as Muslim in any sense. That’s not a statistic. That’s your daughter’s friend. Your son’s teammate. Maybe, your own child.

I am often inspired by the dawah efforts that I see in so many communities across the world, and these efforts are paying admirable dividends as people continue to enter Islam globally, alhamdulillah. But this fact hides an ugly truth, that while we are so engaged in sharing Islam with others, our own children are bleeding and shedding silent tears as they struggle to develop their identity and personal relationship with Islam. And the tragedy? Many of us don’t even know it’s happening. They smile at family gatherings. They fast during Ramadan. They show up to the masjid when you make them.

But in their rooms, late at night, they’re Googling: “Can I still be a good person if I leave Islam?” They’re crying because they feel like frauds—not Muslim enough for the masjid, not “normal” enough for school. They’re exhausted from performing different versions of themselves in every space they occupy. And by the time we notice the crisis, they’ve already mentally checked out.

It seems that we are so focused on nearly everything else, assuming that our kids will just “figure it out” like we did, that we have neglected them in their moments of greatest need.

As we enter the noble month of Ramadan, our world, today in 2026, is suffering immense changes. There are intense pressures on so many fronts, and I know how overwhelming this can seem.

But I would like to propose that we make this Ramadan different. I would like to ask you to turn your attention away from the outside world and all of its distractions, and focus on your children in an attempt to connect with their world and to see their struggles through their eyes.

Even as a first generation American, born and raised here, I can see how different the world is today for our children, and just how destructive and exhausting it can be for them. I call upon you to remember Allah’s words:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًۭا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَـٰٓئِكَةٌ غِلَاظٌۭ شِدَادٌۭ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

O believers! Protect yourselves and your families from a Fire whose fuel is humans and stones, overseen by powerful and severe angels, who never disobey whatever Allah orders—always doing as they are commanded. [Al-Tahrim: 6]

To make this task a little easier, I would like to share with you a series that was created for our tweens and teens, that focuses on their problems and their struggles, offering a solution every night from the Quran. This series, “30 Nights with the Quran: Stories for the Seeking Soul,” offers a chance to interact with the Quran from their perspective, showing how it addresses their unique problems. A great deal of time and thought went into making this series as relevant as possible for our young men and women, and the hope that it will be a source of comfort, direction and enlightenment for them, as well as you.

So, I’m asking you to make this Ramadan different. Not by adding more programs, more lectures, more pressure. But by watching this series with your teen. About ten minutes a night. That’s it. Don’t watch it alone and then lecture them about it. Watch it together. Let them hear you processing the same struggles they face. Let them see that you don’t have all the answers either. Because here’s the truth: Your teen doesn’t need another lecture. They need a witness. Someone who sees their pain and doesn’t minimize it.

A Message to the Teen Reading This (Probably Because Your Parents Made You)

I know. You didn’t choose to be here. Someone—probably your mom or dad—sent you this link with a “you should read this 💙” text. And I get it. You’re tired of being told what to do, how to be Muslim, why you should care.

So, I’m not going to do that.

Instead, I’m going to tell you something that nobody’s probably said to you lately: I see you. And I’m sorry. I’m sorry you’re navigating a world that constantly demands you choose between being Muslim and being yourself—as if those two things can’t coexist. I’m sorry that you never feel authentic anywhere.

I’m sorry that the adults in your life keep saying “just be strong” without teaching you how or understanding what you’re facing.

I’m sorry that Islam sometimes feels like a cage instead of a refuge at this point in your life.

And I’m sorry that when you try to talk about this, people assume you’re “losing your faith” instead of realizing you’re fighting to keep it.

Let me begin by telling you, that though I have never met you, I do sincerely love you and care about you. Although it has been many years since I was where you are, I do feel for you as someone who grew up in this country and had to figure things out mostly alone. My parents loved me a great deal, as I have no doubt that yours do too, but they couldn’t comprehend the pressures I was exposed to or the choices I had to face, since they grew up in a totally different society. In the years since I went through the pressures of teenage life as a Muslim in the west, things have only gotten harder with smartphones, social media and the steady rise in anti-Islamic sentiment. I’m sorry that you have to go through this.

At the risk of exposing myself as the total nerd that I am, allow me to share the timeless words of J.R.R. Tolkien from his novel, The Fellowship of the Ring, when Frodo, crushed by the weight of carrying the One Ring, confesses his frustration to Gandalf. “I wish it need not have happened in my time,” said Frodo. “So do I,” said Gandalf, “and so do all who live to see such times. But that is not for them to decide. All we have to decide is what to do with the time that is given us.”

These words actually echo the teachings of our own beloved Prophet ﷺ when he too spoke of days where it would be so hard to hold onto our faith:

No, you must call to good and prevent evil until you see greed being obeyed, desires being followed, worldly life being preferred, and everyone being impressed by their own opinion … Truly, ahead of you are days of patience where patience will be like holding a hot coal. The person who does good deeds in that time will have the reward of fifty men who do likewise.” (Sunan al-Tirmidhī)

With that in mind, I would like to invite you to a Ramadan series that was put together just for you. It’s called, “30 Nights with the Quran: Stories for the Seeking Soul,” where each night in Ramadan we are going to take a small peek into how the Quran can help you get through this very challenging time in your life. I don’t want you to just survive, but to thrive, and I hope that this series will hit home with you. It is also a way to reach out to you and let you know that you matter; that you matter very much, and that there are people out there who want to be there to support you. No judgment, no lectures, no pressure.

So, starting on the first night of Ramadan, a new video and written reflection, exclusive to Muslim Matters, will drop every night of Ramadan. Each one tackles a real struggle you’re likely facing—identity, comparison, parent conflicts, being the only Muslim in the room—and shows how the Quran addresses it.

  • Watch alone or with friends
  • Drop comments/questions—I’ll respond to every one bi ithnillah
  • Join the email community for a deeper dive, reflections and resources: [https://30nightswithquran.beehiiv.com/]

This isn’t another lecture series. It’s a 30-day challenge: What if the Quran actually has something to say about your real life?

Only one way to find out.

See you Night 1 insha Allah,

P.S. – You’re not alone

Dr. Ali

The post 30 Nights with the Qur’an: A Ramadan Series for Muslim Teens appeared first on MuslimMatters.org.

Keep Zakat Sacred: A Right Of The Poor, Not A Political Tool

16 February, 2026 - 05:00

Imagine a masjid having the funds to uplift a family out of poverty, but bullying them instead. This is exactly what happened at one suburban masjid.

It was in an area full of families who bought homes and put their kids in school in a place where -by definition- they would not come in contact with poor people. Over time, a couple of families (think single mom, multiple kids, barely subsisting below the poverty line) would start attending regularly.

This is the type of situation where strong community leadership, and a strong grounding in the purpose of zakat, would lead people to realize they had more than enough zakat collection to literally take an entire family in their own community out of poverty. They could have bought them a place to live, put their kids through school, created a positive generational impact in the lineage of that family – and still had zakat funds leftover to fund their gym expansion.

Instead, they mistreated them and made them jump through hoops to get funds (which, even then, were not nearly enough). The very funds that are the right of the poor and belong to them.

Zakat is one of the five pillars of our deen, and stories like this show how far we’ve strayed from its purpose.

Historically, there have always been differences of opinion on how funds can be spent (I’m old enough to remember this 2007 article arguing for zakat to be given to dawah organizations creating controversy online).

More recently, the Fiqh Council of North America (FCNA) published a fatwa on the permissibility of donating zakat funds to political campaigns. It was published alongside a dissenting opinion of that fatwa.

I want to be clear that I have no intent (or qualification) to critique the ruling from a jurisprudential perspective. If you are interested in that, Imam Suhaib Webb has put together a short video series (Part 1 | Part 2 | Part 3) that provides an explanation from a fiqh perspective as to why donating to political campaigns is not a legitimate use of zakat funds.

I do respect and recognize the need for this type of fatwa in the broader context of building a corpus of Islamic rulings in different times and places. No one ruling or piece of research is the finality of that topic. A ruling like this functions as something that other scholars can refer back to for critique or refinement.

I want to look at this ruling beyond the legalistic permissibility and more in context of a lack of leadership in how our community thinks about the institution of zakat.

The core of this discussion centers on the ayah in Surah At-Taubah that lays out the categories of zakat:Alms are meant only for the poor, the needy, those who administer them, those whose hearts need winning over, to free slaves and help those in debt, for God’s cause, and for travellers in need. This is ordained by God; God is all-knowing and wise.” [Surah At-Taubah: 9;60]

If you are unfamiliar with this ayah, I would recommend reading a quick explanation of it to get a basic grounding.

The core purpose of zakat is not disputed – it is a right of the poor upon the wealthy. Intuitively, we all understand this as the basic premise. And yet, the discussion our community has about zakat very rarely talks about the alleviation of poverty or uplifting the poor.

When I think back to discussions I have been privy to within a board or masjid setting, I would find community leaders talking about donating zakat funds in bulk to an Islamic organization, sending it overseas, or using it for masjid expenses and construction.

They would always hesitate to give to people locally, fearful that they might be taken advantage of. So they created city-wide databases to track how much a person had received so that they did not get too much. I have seen cases where people are exploited – forced to work manual labor jobs around the masjid for less than minimum wage, or cleaning the houses of the wealthy board members, just to get a small pittance of zakat support.

Then we get fatwas telling us we should be expanding who gets zakat – masjid construction projects, Islamic schools, Sunday schools, dawah organizations, and now, apparently, political lobbyists or candidates.

We find ways to strategize how to use zakat for almost everything except actually helping the poor.

The entirety of the zakat discussion that we have seems to talk about everything except the actual purpose of helping those in need. It is a discussion shaped by the perspectives of the wealthy – people who are insulated from the day-to-day realities of food insecurity, lack of housing, systemic poverty, and economic inequality.

This results from the mentality and culture pervasive in our American society. In a land where we are taught we can work hard to achieve anything, we are also implicitly taught that those who are less fortunate are simply not working hard enough, or deserve the situation they are in.

Instead of a love and reverence for the poor, we deride them. We see them as an inconvenience. Instead of empathizing with them, we want to write a check to a relief organization, maybe host a food drive with some good PR, and be done with it so we can go back to strategizing on more important issues like using zakat funds to build a new wing of Sunday school classrooms.

I recently came across an article painting the contrast between two different masjids in my city. The entire article is worth a read as it examines a number of important issues beyond the scope of this post. One quote particularly relevant to our context stood out:

He argues that nurturing social services programs for the economically disadvantaged, like Masjid Al-Islam does in its South Dallas neighborhood, should be at the “heart” of Muslim community-building in Dallas, rather than consolidating wealth. He pointed out that the same racist forces that decimated Black communities in the United States were now uniting to target EPIC City. Without addressing the most oppressed among them, Muslims cannot consolidate their power. “Black American Muslims and the immigrant Muslims have not fully connected and united. We are not operating as an ummah at our full potential,” added Imam Abdul-Jami.

This brings us back to the fatwa on using zakat funds for political causes. What purpose does it serve? Who is shaping that purpose? And why?

Had this been a fatwa about using general funds to fund a PAC, or influence politicians, there would be no objection. Why specifically zakat funds?

zakat

“The entirety of the zakat discussion that we have seems to talk about everything except the actual purpose of helping those in need.” [PC: Masjid Pogung Dalangang (unsplash)]

Who decides which political candidates can receive these funds?

How much are we going to assess a politician’s overall platform before giving them zakat? Are people supposed to take this fatwa and just pick political campaigns to give some of their zakat funds to?

What if a politician takes money from a Muslim group and then turns around and attacks them anyway?

How much do we need to donate before we can expect a tangible benefit to the community? For reference, the losing candidate in the 2024 Presidential election burned through $1.5 billion of campaign funds.

What if the funds end up in the hands of a politician who advocates for policies that further increase systemic poverty? Politicians who are in favor of eliminating social safety nets like food stamps?

How ironic would it be to dedicate a portion of our zakat money to a politician who ends up passing policies that systematically increase the number of people who need zakat to survive?

Are we only giving to candidates who are perhaps considering becoming Muslim? Or are we hiring people for a specific job?

Are political causes here meant to be quid pro quo? Are we guaranteeing that a politician will vote a certain way on a certain issue if they receive a certain amount of funding? Which votes are important enough to fund with zakat? What impact do they have on our community?

In short, it’s not clear what this fatwa is trying to accomplish, or how it should be implemented. And I understand that some will say the job of a jurist is to only establish the legal boundary. My response to that would be that a jurist issuing such a ruling without taking on the ground reality into account is doing a disservice and undermining the public’s trust in the institution of Islamic scholarship itself.

There is no blueprint showing a successful implementation of political advocacy by Muslims that justifies risking zakat funds. There are countless examples to the contrary – numerous White House Iftars where we fought for a ‘seat at the table’, Muslims ascending to higher ranks within the Biden administration, or Muslim physicians in the Dallas area privately hosting Greg Abbott in their homes to fundraise for him.

What, exactly, is the outcome of investing money into this type of political game? I am not saying it cannot be done, or even that we should not take part. Just do it with regular fundraising channels instead of zakat funds.

Rather, the more likely outcome is that it will pave the way to following the footsteps of politically aligned mega-churches that lose congregants due to their willful neglect of core teachings, such as caring for the poor. This, for me, is the most confusing part of the fatwa, as it quite literally appears to divert funds away from those who need it to survive, and instead line the pockets of corrupt actors who have no interest in Islam.

The Fiqh Council’s fatwa offers this justification:

“If we apply the rules with strict adherence to classical conditions (which, it should be noted, are largely ijtihādī in nature as well), this would weaken the practical functioning or aims of the Sharīʿah for this category, and essentially make this category null and void.”

In other words, if we do not find a way to identify a modern group of “those whose hearts are to be reconciled” (al-mu’allafah qulūbuhum), then we won’t be able to fulfill the injunction to give to people in this category.

The irony of this null and void framing is particularly striking given that the very same Fiqh Council had no problems whatsoever pressuring masjids all across America to adopt calculations for determining Ramadan and Eid, rendering the sunnah of physically sighting the moon and the duas related to it null and void.

When a fatwa like this is given with no context or a plan forward, it makes people lose faith in the leadership of the community. This discussion is compounded by recent revelations that an Islamic organization that raised $7 million for Gaza, diverted over $2 million to an individual for a completely unrelated cause unbeknownst to the donors.

Why is there not a focus to encourage people to utilize this category for other causes, such as food pantries, clinics, and other services in underserved areas?

There seems to be an underlying assumption that we’ve somehow ‘covered’ the primary purpose of zakat, and now we can move to other uses for it. Do any masjids or organizations collecting zakat have data showing how many families they have uplifted out of poverty? How many families in our masjid that were in need of zakat, got help, and now are in a position of being able to give zakat themselves?

Is anyone even paying attention to this – or do we simply not care?

It feels like we are numb to it, or we live lives where we can afford to be insulated from it. Then, when a politician attacks our masjids and organizations, we feel a visceral fear of what might happen to our community and want to do what we can to combat it.

Which is a perfectly fine sentiment. But let’s push ourselves to think more abundantly. Let’s find ways to use zakat more effectively for its primary purpose, and also raise other funds for other efforts.

For individuals in the position of giving zakat, it is imperative to exercise your own agency and take control of where your money is going. Be intentional about exactly what kinds of causes you want to support, and how best to support them. It may mean privately giving to families in need, or stepping back and giving to local organizations where you have more transparency regarding the work being done.

Zakat is not a light duty; it is one of the five major pillars on which our faith is built. Give it its proper and sacred due.

 

Related Reading (in addition to what is linked to in the article above)

 

[This article was first published here, where you can subscribe to receive more of the author’s content.] 

The post Keep Zakat Sacred: A Right Of The Poor, Not A Political Tool appeared first on MuslimMatters.org.

Far Away [Part 9] – Crane Dances In The River

15 February, 2026 - 14:07

On the night of a double birthday and a full moon, Darius is drawn deeper into the struggle between the healer he is meant to become and the warrior he cannot stop being.

Read Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8

Note: This is the last chapter of Far Away until after Ramadan. That’s why this chapter is extra long. In the meantime, look for my Ramadan-themed short story series.

* * *

Cutting Hay

It was late morning. Haaris and I had finished carrying in a huge stack of bundled hay that had been cut from the far field. The bundles were stacked almost as high as my shoulders, bound with twisted straw rope and smelling of dust and summer.

“Bring some bundles to the straw cutter,” Haaris instructed. The cutter stood beside the pile, bolted to a low wooden frame, the long handle worn smooth where hands had gripped it over the years. I had noticed it before, but this was the first time we were using it.

I handed Haaris a bundle, and he shoved it across the flat bed beneath the blade.

“Keep your fingers back,” he said gravely, tapping the slot where the iron would fall. “If you leave them here you will lose them. Baba says a man in the next village lost three.”

“Okay,” I said.

He gave me a suspicious look, as if unsure whether I truly understood.

He pulled the lever down. The blade came through with a heavy, clean chop. A neat spill of short-cut hay dropped into the basket below.

I stared. On my father’s farm, I had cut fodder with a hand blade on a chopping block, bent over until my back burned, hacking again and again while Lady Two waited, her dark eyes patient. In winter, my fingers had gone numb before I had finished enough for a single feeding. The cuts had been uneven, some too long, some too short, and I had always been in a hurry because there was so much else to do.

Here, the hay fell in perfect lengths with every stroke.

“Let me try.”

Haaris stepped aside, pleased to be asked.

I fed the bundle forward the way I had seen him do, lined it up, and brought the lever down. The resistance traveled through the wood into my arms, solid and satisfying.

We continued, Haaris feeding and me chopping. The rhythm came quickly. It felt almost like martial arts practice, the alignment and timing, the clean finish of each stroke.

“This would have saved me so much time on my farm,” I commented.

Haaris grinned. “You see? We are very advanced here.”

I smiled and kept working.

“Not too much at once,” Haaris said. “Or it will jam.”

“I know.”

“You don’t know everything,” he replied cheerfully.

I let that pass.

As we worked, Haaris explained that when it was done, we would soak the cut hay briefly, then mix it with bean mash, to make it easier to eat and more nutritious. I sort of knew this. On my old farm, I’d mixed it with chopped greens for the same reason.

Haaris talked about how the black goat had tried to butt him that morning and how Bao had caught another rat in the granary. “She ate half of it. So gross. It’s not like she needs it. I always feed her beef fat.”

When we were done, I ran my hand once along the smooth wooden frame, almost without thinking.

“Do not put your hand under there,” Haaris said suddenly, pointing at the blade again.

“I won’t,” I told him, smiling.

Animals Wrestling

We’d finished it quickly, and Haaris wanted to take a break from work to play what he called “animals wrestling,” where we each pretended to be an animal – I might be a bear, and he’d be a tiger – and we would wrestle while acting like our animal. We were supposed to growl, bark, or hiss like that animal. I found it silly, but Haaris loved it, so I indulged him every now and then. This morning, I was a chimera, and Haaris was a tiger.

I didn’t even know what a chimera was, but Haaaris explained that it had a deer’s body, a dragon’s head and scales, and cloven hooves. It was a gentle, herbivorous creature that avoided harming any living creature, and would even walk on clouds to avoid crushing grass.

He could not tell me how such a creature was supposed to fight, so when he charged in with teeth bared and hands in claws, I danced away, saying in an airy voice, “I cannot harm you, o human child.”

Haaris found this hilarious. He fell on the ground laughing and holding his stomach. Even I chuckled a bit.

“Well, isn’t this the sweetest little picture?” a rough voice said.

Capable of Violence

I whirled, shocked. There before me stood six people. Four men and two women, their boots and trousers caked with road dust. The men were young, broad-shouldered, their faces hard and unashamed. The gate had been closed, though not locked. These people had opened the gate and walked straight into the farm without permission. And I, utter fool that I was, had been so engrossed in a stupid children’s game that I had not heard them.

They stood loosely spaced, as if by habit rather than plan. The men were broad-shouldered, their movements unhurried, the kind of ease that comes from knowing one is feared more often than challenged. One of them, taller than the rest and perhaps nearing forty, had a thinning hairline and a permanent squint, as if the world annoyed him. Another, younger and lean, chewed on something and watched me with idle curiosity.

The leader stood slightly forward, though no one had announced him as such. He was about twenty-five, compact and alert, with sharp eyes that missed little. His hand rested near the hilt of a short blade tucked into his sash. The others mirrored him without thinking, their weapons cheap but serviceable: cudgels, a rusted spearhead hafted to a pole, knives with worn handles. These were not soldiers, but they were not desperate either.

None looked starved, though all looked… I couldn’t think of a word until I realized that they reminded me of my father when he was drunk. Capable of violence. Not only capable, but unconcerned. Violence to these men was a casual thing, a tool to be employed and then forgotten. They would kill, and it would mean nothing to them.

One of the women stood with them openly. She had a scar along her chin, pale and thick, as if it had healed badly. Her gaze was steady, appraising, and without shame. The other woman remained a step behind, her shoulders rounded, her eyes fixed on the ground. When she shifted her weight, she did so as quietly as possible, like someone trying not to be noticed.

The scarred woman glanced at Haaris, then grinned.

“That one’s pretty,” she said, nodding toward him. “Cute. He’d fetch a good price in the night market.”

Haaris froze.

Crane Dances in the River

I felt something cold settle in my chest.

“Run,” I said, without turning my head. “Go to your father. Now.” And I took a step to the side to place myself between the men and Haaris.

Haaris hesitated, just long enough for one of the men to take a step forward.

I moved before I thought.

My body dropped into River Flow as naturally as breathing. My weight sank, and my vision widened. I took them all in at once: the looseness of their grips, the way one man favored his left leg, the impatience flickering in the leader’s eyes. The man stepping toward Haaris was young, perhaps the youngest among them, his confidence not yet tempered by consequence.

“Move, boy,” he said to me, and reached out.

I kicked him in the stomach, sharp and fast, and quite hard.

The breath went out of him in a pained grunt. Before he could recover, I swept his forward foot with my instep. As he pitched toward me, off balance and surprised, I drove my knee upward into his jaw, which cracked audibly. A small bit of flesh flew out of his mouth, and I guessed he’d bitten off the end of his own tongue.

He went down hard and did not rise. Blood poured from his mouth.

“Crane dances in the river,” I said softly, almost dreamily, and I knew that I had a smile on my face, though I did not care.

For a heartbeat, everything stopped.

The other men tensed as one, hands flying to their weapons. A few of them cursed. One said, “What the devil?” The woman with the scar shifted her stance, her eyes bright. The cowed woman gasped softly.

Then Ma Shushu’s voice cut through the air.

“Hold! What is the meaning of this?”

He strode forward, calm but unmistakably furious. Lee Ayi was behind him, her face pale. She had one hand behind her back, as if hiding something. Haaris had vanished into the house.

“We need food,” the leader said. His tone was not a request. “And money. Your boy here has harmed one of my men. You owe restitution for that.”

I considered dashing into the house to retrieve my dao.  One of the thugs was already down, which left three. Of those three, one had a bad knee. As for the woman with the scar, she was clearly capable of violence, but did not appear to be armed. With the dao, I could take them all, I was sure of it. It wouldn’t even be hard.

But no, I could not leave Ma Shushu to face the group alone, even for a moment. Instead, I would dispatch the leader with my bare hands, take his blade, then use it to put down the others. I shifted my weight forward.

Before I could take a step, Ma Shushu whistled.

It was a sharp, piercing sound, nothing like the gentle calls he used with the animals. From the far field, the farmworkers straightened and began to run. Hoes and poles were still in their hands.

The men hesitated. One spat into the dirt.

“Another time,” he muttered.

They backed away, dragging their unconscious companion with them, leaving a trail of spattered blood in the dirt, not even picking him up to carry him with dignity, but dragging him through the dust. They retreated down the road without further words.

A Great Healer

Ma Shushu walked to the gate, and I followed at his side. He glanced sideways at me but said nothing. After verifying that the group was gone, he locked the gate – something that was normally only done at night. Then he turned to me with a troubled gaze.

“I do not approve of violence.”

I chewed on my lip, but I did not look away. “They tried to take Haaris. They said they would sell him in something called a night market.”

He tipped his head back, looking up at the gray sky. “Why didn’t you call for me sooner?”

I shrugged. “It happened very fast.”

“Darius.” Ma Shushu’s voice was low, his body still. My shoulders tensed as I felt the hammer about to drop. He was going to send me away. I had always known this moment would come, must come. Who was I to think I could be cared for, loved, and safe? What kind of fool was I?

“You have the potential to be a great healer,” Ma Shushu said.

I glanced up at him in surprise. “Huh? Me?”

“I’ve seen how you watch when I treat my patients. How your hands move in the air, mimicking my movements. Sometimes you look to the medicine that is needed before I even select it. You could be as good as me or better. This could be your future, your calling. Your means of providing for yourself and your family in this world.”

My mouth hung open. “I…”

“I do not approve of violence. The commission of violence is not compatible with healing.”

I did not know what to say.

Ma Shushu gave an annoyed cluck of his tongue, then began to walk away. He took two steps, then turned back to me. “I caught the last bit as you put that man down. You said something. What was it?”

I swallowed and cleared my throat. “Crane dances in the river,” I whispered.

Ma Shushu’s eyes narrowed the tiniest bit. He gave me a long, even gaze, then turned away again. I watched as he went to the farmworkers, clapping their shoulders and telling them they would receive an extra coin’s pay at the end of the day.

When he was done with that, he called me over and said, “Your aunt Jade is preparing a special meal for tonight. You should go help her. And tell Haaris to finish cutting the hay, then go check the animals in the far field. Make sure the fence along the ditch has not loosened.”

“Yes, sir,” I said, and walked away. Only much later did I realize that he never asked how I had done what I did to the thug. He had expressed no surprise at my ability. Only disappointment at the deed.

Ayah!

Halfway back to the house, I encountered Bao hunched in the dust of the path, eating something she had found. “What do you have there, kitty?” I asked. “Another rat?” Bao was absolutely amazing at catching –

I saw what she was eating. It was the thug’s tongue.  A laugh tore out of me, so exuberant and fierce that I tipped my head back and opened my mouth wide. Immediately, however, the laughter died, and my face went flat. This isn’t supposed to be funny, I thought. What’s the matter with me? I rubbed my face vigorously, averted my eyes from Bao and her bloody little meal, and walked on.

I found Haaris sitting on the front step of the house, blowing on a blade of grass with his eyes closed.

“What are you doing?”

“There’s some way to whistle with grass. I saw one of my cousins do it once. Auntie Ming’s son, the fat one. But I don’t know how.”

I passed on the message from his father.

He opened his eyes and gazed at me intensely. “I was watching from the door. I saw what you did.”

“Okay…” I crossed my arms, expecting him to judge me.

“It was incredible!” he shouted, and jumped up. “You went like this! Ayah!” He threw a clumsy kick. “Then like this, chaka! And like this!” He performed a reasonable imitation of my moves, like an actor on the stage. “How did you learn that?”

I shrugged. “From my father. Now go check on the animals like your Baba said. And don’t talk about it anymore, please.”

He walked off, still shouting, “Ayah!”

I went inside.

The kitchen was warm and fragrant. A large pot simmered over the low fire, steam rising in steady curls. Lee Ayi stood at the long wooden table, sleeves rolled back, flour dusting her forearms. Before her lay a mound of dough, smooth and elastic. She was pulling it into long strands, folding it, stretching again, her movements confident and practiced.

“Wash your hands,” she said without looking up.

I did so at the basin, scrubbing carefully.

She handed me a cleaver and gestured toward a basket of scallions and garlic. “Slice these thinly. Not crushed. Even pieces.”

I began cutting. The garlic stung my nose and made my eyes water. The scallions released a sharp, green scent. On the stove, chunks of beef simmered with ginger and dried chilies. The broth had already turned cloudy and rich.

“These are longevity noodles,” she said, pulling another long rope of dough until it thinned under its own weight. “They must remain uncut.”

“What is it for? What’s the occasion?”

“It’s Haaris’s birthday. Fifteenth day of the Tenth Month. He is eleven today.”

“Oh.”

She set the stretched strands aside and turned to a wooden board where sesame seeds had been lightly toasted. “Grind these,” she instructed.

I used the stone mortar, pressing and turning until the seeds released their oil and became a thick, fragrant paste. She mixed it with honey and shaped small cakes that she would fry quickly in oil later.

For a time, we worked in silence.

The Family Dao

“Zihan Ma is mad at me,” I said.

Lee Ayi stopped working and regarded me. “It’s his instinctive reaction to violence. But he will soften up. He knows you saved Haaris.”

“I saw you watching. You had something behind your back.”

She looked at the ground, then up at me. “I had my dao. But do not tell Husband.”

“Your wooden dao?”

“No.” She wiped her hands clean, then walked to the front door, looked outside, and then went to her bedroom. A moment later, she came out with a real dao in a gorgeous wooden sheath. She held it with both hands, not casually, but the way one carries something entrusted. The sheath was deep red, worn darker along the edges where fingers had touched it over the years. A pattern ran along its length in thin gold inlay, not gaudy, but precise. The design was of five animals arranged in a circle: tiger, crane, leopard, snake, and dragon, each flowing into the next so that no single creature dominated the design.

I stared.

“This is the Lee family dao,” she said quietly. “It has been passed down for many generations.”

She knelt and set it carefully across her lap. “After Jun De died, it should have gone to Yong. My father had it prepared for him. But when Yong was sent away, my father could not bear to see it hanging unused.” She paused. “He gave it to me.”

I stared at it longingly, Zihan Ma’s admonitions forgotten.

“May I draw it?”

She nodded. “Be careful. It is very sharp.”

I took it carefully and drew the blade.

The steel slid free with a soft whisper. The metal was slightly curved, bright but not mirror-polished. Fine lines ran along its surface like ripples, the mark of careful forging. Near the base of the blade, etched shallowly but unmistakably, was the Five Animals symbol again, the same circular design as on the sheath.

The handle was unlike any I had held before. It was pale and smooth, dense and cool beneath my fingers.

“Is this bone?”

“Fossilized ivory.”

Inlaid into the handle were thin slivers of mother-of-pearl that caught the light and shimmered softly. The balance was perfect. Not heavy, not light. It rested in my hand as if it had been made for it.

I swallowed.

“The sheath?” I asked.

“Gold inlay over teak.”

An Inherited Disease

I gave the weapon a quick twirl.

Lee Ayi gasped. “Careful!”

I smiled and stood, stepping back to a clear area in the living room. Without warning, I shot the dao out in a long jab, then whipped it back and forth in a fanning motion. I slashed diagonally, then drew it up between my body and my free hand – a very risky thing to do with a live blade. Spinning, I hid the blade behind my back, then used the momentum of the spin to whip it out in a wide arc. I continued, thrusting and slashing, moving my feet in tight steps, mindful of the limitations of the space. After a few minutes, I stopped, approached Lee Ayi and bowed to her, offering the dao with both hands.

She stared at me open-mouthed, then took the dao and sheathed it carefully.

“Do not tell me,” she said, “that Yong was mad enough to make you practice with a live blade.”

“I’m sure he would have, if he’d owned one. No, I was mad enough to do it myself.” I lifted my left pant leg and showed her the long, raised scar across my thigh. “Not without a few accidents, though.”

She shook her head. “We’re all insane. It’s like an inherited disease.”

“Who?”

“Us.” She pointed back and forth between herself and me. “The Lee family.” She blew out a heavy breath. “Let’s get back to work.” She put away the dao, and we worked in silence after that.

Birthdays

As evening approached, the table was set. The noodles were cooked carefully and lifted whole into bowls, long and unbroken. The beef was tender, the broth deep and hot. The sesame cakes were golden and sticky with honey.

We prayed Maghreb as a family, then sat to eat. Zihan Ma said a dua for the family, and a special dua for Haaris, asking Allah to protect him, grant him health and wisdom, and to always keep him on the path of Islam.

The food was wonderful, and I ate quietly, thinking about all that had happened that day.

“When’s your birthday, Darius?” Haaris asked.

The question caught me off guard.

“In late summer,” I said. “When the cicadas are loud.”

“What day?”

“I don’t know the day.”

“How come you don’t know? And how old are you now?”

“I’m fourteen.”

Haaris gave a puzzled frown. “That’s all?”

“But if it’s in late summer,” Lee Ayi said, “then it has already passed. Why didn’t you say anything?”

“My mother used to give me an extra portion of food on my birthday. After she passed, my father never marked it. I didn’t think it mattered. I did not know you would celebrate such things.”

Looking around the table, I saw that Haaris looked confused, Zihan Ma appeared regretful, and Lee Ayi had tears in her eyes.

“I’m sorry,” I said. “I didn’t mean to ruin the evening.”

“You didn’t ruin anything,” Zihan Ma said. He came to me and put an arm around my shoulders. “Next year, we will celebrate your birthday on the 15th day of the 8th month. But this year, today is your birthday.” He raised his hands and made a dua: “O Allah, I ask you by all your names, and by your mercy, to protect this boy Darius. Purify his heart with water and snow. Make him a great healer, and put barakah in his hands.”

He stood. “We have gifts.”

Haaris received a thick winter coat lined with cotton, and a wool cap dyed a dark green. He turned the coat over in his hands, beaming.

“For when the north wind comes,” Lee Ayi said.

Then Zihan Ma handed me two things: the round white Muslim cap that he always wore for salat, and a long wooden sabha made of sandalwood with three sections of 33 beads each. These were both his own, I knew. I had seen him using the sabha to count the praises of Allah.

I didn’t care that he had not planned these gifts in advance. The fact that he gave me something of his own touched me, and I smiled widely and genuinely, and thanked him.

Outside Looking In

Even as all this transpired, however, I felt like an actor. No, not an actor exactly. My happiness was real, but I was disconnected from it, as if I were actually standing outside the house in the cold, peering in through a gap in the shutters.

I saw the smile on my own face as if it belonged to someone else. I heard my own voice answering Haaris’s jokes. Watching from outside like a beggar, I saw myself take a bite of a honeyed sesame cake.

I saw Zihan Ma, wanting me to be something I was not. My eyes moved to Haaris, watching me with a strange mixture of admiration, awe, and pity. And I saw Lee Ayi – another stranger in her own home. Another Lee. She was not in the house. She was out here, with me, in the cold, looking through the window at a shadow of herself.

That night, when the house had grown quiet and the lamps were extinguished, I lay awake.

Moonlight spilled through the window, pale and full. The fifteenth of the month was always a full moon, I knew that much at least.

I rose carefully and drew my own dao in its sheath from beneath my mattress. Strapping it to my back, I stepped outside.

Silver Fields

The fields were silver. The air had turned frigid. I walked to the far field and planted my feet in the hard earth, then swiveled them lightly, feeling the texture of the earth. Reaching up to my shoulder, I drew the dao.

At first, I moved slowly, feeling the balance of the blade. Then the faces of the six intruders returned to me. The scar along the woman’s chin. The young man’s jaw snapping beneath my knee.

They would come again. If not them, then others. “In the end, no one will protect you but you. No one will save you but you.” That was my father’s voice.

“Allah is the Protector of the believers. He brings them out of darkness into light.” That was Zihan Ma’s.

I moved faster. The blade cut the air in clean arcs. My steps sharpened. I struck as if someone stood before me. “Violence only begets more violence,” Zihan Ma would say.

I moved even faster. I drove myself until my arms trembled and my lungs burned. When at last I stopped, the tip of the dao rested against the soil, and I bent forward, breathing hard beneath the full moon.

The household was asleep and silent as I slipped back into my bed.

A Figure in the Dark

This became my routine every night. Do my work, help Zihan Ma with his medical practice, take my classes, study, pray, then – when everyone was asleep – come out here to the far field and train, breathing vapor into the frosty night. Live dao in my hand, I moved like a chimera – not the peace-loving chimera Haaris had told me about, but a Lee family chimera, which must be a creature made up of all the strongest, fiercest, most deadly parts of the five animals.

I moved until my legs trembled and my sides ached. I pushed myself even harder than I had when I was alone, after my father left. After perfecting the old moves, I innovated new ones. My endurance and strength grew. New calluses formed on my hands. Within a month, my shoes were tattered and nearly falling off, though I repaired them as well as I could with Lee Ayi’s sewing needles.

One night, returning to the house after my secret practice session, I saw a figure coming up the path in the dark. The moon was down to a thin metallic crescent, and gloom covered the farm. Yet I could see that the figure walked unsteadily, as if wounded or weak.

I watched the figure, and as it drew closer, my heart seemed to stop in my chest. I did not believe in ghosts, but I did believe in the jinn, for the Quran spoke of them. Silently, without breath, I said, “La ilaha ill-Allah.” My hands twitched from the strength of my pulse as I stood as still as a grave marker in the silent, dark night.

* * *

Come back after Ramadan for Part 10 – Reunion

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:

As Light As Birdsong: A Ramadan Story

Kill The Courier – Hiding In Plain Sight

The post Far Away [Part 9] – Crane Dances In The River appeared first on MuslimMatters.org.

From The MuslimMatters Bookshelf: Ramadan Reads For 1447 AH

15 February, 2026 - 12:00

Ramadan is closer than ever, and it’s time to order ALL THE RAMADAN BOOKS for your little ones! After all, what better way to get the kidlets into the Ramadan hype than with Ramadan bedtime stories every night? (And of course – get those Eid books in, too!)

P.S. Don’t forget to use the code “MBR” for 15% off all products ordered from Crescent Moon Bookstore!

Toddler Books

Momo and Bronty’s First Book About Allah by Zanib Mian

Even before you start with Ramadan stories, our little ones need to understand the very foundation of our belief – beginning with our love for Allah. With straightforward text, the book describes who Allah is to toddlers. Laila Ramadhani’s adorable illustrations that will keep little ones hooked and connect to the simple words.

Radiant Ramadan by Marzieh Abbas

“Radiant Ramadan” is the third book in Marzieh Abbas and Anoosha Syed’s super cute board books series (Friday Fun and Excited for Eid).

The simple rhyming words and the adorable illustrations remain a winning formula, and will undoubtedly be a beloved Ramadan toddler read.

“Just Right” Ramadan by Jenny Molendyk Divlevi

The Zareen family eagerly awaits Ramadan every year… but will they be able to find the right balance this Ramadan between fasting, worship, hosting guests, and managing their daily tasks?
This relatable story is sure to capture the hearts of families everywhere with its humor and vibrant illustrations.

My Ramadan by Rabia Karzan

My Ramadan is a lift-the-flaps board book that introduces young readers to the joyous traditions of Ramadan. The book explores various aspects of this holy month, such as iftar, suhoor, and the Qur’an. It emphasizes the global unity of Muslims as they commence Ramadan with the sighting of the crescent moon.

Alya and the Eid Moon by Aysha Lakhani

Little Alya wants to find the Eid moon, but she keeps finding things like crescent-shaped dinner rolls and her uncle’s shiny bald head instead!

This silly board book should be read out with much exaggeration to induce many giggles from the little ones, and will likely become a fun favourite.

Excited for Eid by Marzieh Abbas

Written by the same author as “Radiant Ramadan,” this delightful board book shares its charm and so much Muslim joy! Join a sweet celebration of Eid in this irresistible board book highlighting the traditions of the end of Ramadan.

Picture Books

A Ramadan Night by Nadine Presley

The call for prayer hugs tight the sky of Damascus on the first night of Ramadan. As steps flutter to fill spaces in mosques, Sami sets out on a nighttime walk with Baba to answer his what does a Ramadan night feel like?

I love love LOVE that this entire book is about the true essence of Ramadan, and not some generic crescent moon or first fast or cultural iftar story. The illustrations and the text alike are steeped in Islam, making it the perfect book to read to get kids excited for Ramadan.

Zahra’s Blessing: A Ramadan Story by Shirin Shamsi

As Ramadan arrives, young Zahra has a special du’a in her heart. Zahra’s mother gently teaches her about Ramadan blessings and the importance of selfless generosity, and by the end, she discovers that the answer to her du’a is more amazing than she could have ever imagined! Richly lit up with Manal Mirza’s vibrant illustrations, this story is truly special.

Ramadan for Everyone by Aya Khalil

Ramadan is here! And this year, Habeeba is finally going to fast all day, every day, and pray all the special Ramadan prayers at night at the masjid, just like her older sister, Sumaya. The holy month is filled with decorations, beading, crafts, delicious recipes, religious ceremonies—so much activity that it’s hard for Habeeba to stay awake during prayer services or to resist Baba’s gooey, cheese-filled kunafa drenched in sweet syrup when she gets home from school. Habeeba is discouraged. How else can she be observant like Sumaya?

Ramadan Rain by Jamilah Thompkins-Bigelow

Haneen’s Momma says that during Ramadan raindrops bring blessings and answer prayers. As they travel through the streets on a slow bus ride, rain drips down the window, and Haneen prays for new shoes and bright dresses–gifts she really, really wants to receive for Eid.

When they arrive at the masjid, Haneen makes Eid cards with the twins, Safa and Marwa, helps give out dates and water and spread tarps for dinner, and whispers duas–and, as she does, she begins to wish for something different. Something she wants more than anything. After all, the most precious gifts are not shoes and dresses, but the kindness of friends and the magic of faith. And, of course, the love of your Momma.

Ramadan On Rahma Road by Razeena Omar Gutta

“Ramadan on Rahma Road: A Recipe Storybook” introduces us to Rahma Road, where Muslims of many diverse backgrounds get together to observe Ramadan together. +10 points for this book explicitly mentioning recitation of Qur’an and fasting with hope for reward from Allah!

Each spread features a glimpse of a family’s iftar prep, and a recipe for the meal that comes from the diverse backgrounds: roti bom for Malaysians (yay!!), koshary for Egyptians, and even South African rep with bunny chow!

The recipes look great, there is explicit Islamic rep, and this is honestly a great way to do the Ramadan-and-food angle. There’s also some good backmatter that talks about what Ramadan actually is!

Upside-Down Iftar by Maysa Odeh

Malak can’t wait to help her grandmother make iftar for their family. But when they decide to make makloubeh, everyone has a favorite ingredient to add, and Malak isn’t sure how they’ll fit it all in! This iftar is sure to be one to remember!

Packed with warm, vibrant illustrations and the beautiful chaos of a bustling kitchen, Upside Down Iftar is a heartwarming celebration of family, food, and culture.

Ibraheem’s Perfect Eid by Farhana Islam

Ibraheem loves Eid because Eid means presents! What’s not to love? But when Eid arrives, and the day brings trips to the mosque, fantastic food, family, games and fun but NO PRESENTS Ibraheem begins to worry! Has something gone terribly wrong?

“Ibraheem’s Perfect Eid” by Farhana Islam is actually super cute… AND incorporated actual Islam rather than brushing Eid off as a cultural holiday.

While the story itself is focused on Ibraheem worried about whether he got presents or not, it also incorporates references to the Sunan of Eid, shows Eid salah (and Ibraheem actually listening to the khutbah!), and niqabi rep in the illustrations which ALWAYS makes me happy.

A Golden Eid by Hiba Noor Khan

Hafsa and her family have spotted a crescent moon in the sky and ended their long Ramadan fast. Now they are getting ready to spend Eid with their loved ones? Decorating the house, donning fancy clothes, and preparing lots of delicious food, including halwa, Hafsa’s favorite sweet treat. But when her father begins giving the food away to all the neighbors, Hafsa is worried that there won’t be anything left for her!

 

 

 

Related:

From The MuslimMatters Bookshelf: Ramadan Reads 2024

The MM Edit: Ramadan Reads 2022

 

The post From The MuslimMatters Bookshelf: Ramadan Reads For 1447 AH appeared first on MuslimMatters.org.

Parenting Through Times Of Fear, Injustice, And Resistance: A Trauma-Informed, Faith-Centered Guide

12 February, 2026 - 10:07

On a quiet school morning, a mother stands frozen at her front window, watching the street. Her child’s backpack rests by the door. The bus is coming. But so is fear.

Across the country, Black, Brown, Indigenous, immigrant, and Muslim parents are waking up each day with the same question: Is it safe to send my child outside today?

Immigration raids, masked enforcement officers, public arrests, and aggressive policing have turned ordinary routines like school drop-offs, grocery trips, and morning commutes into moments of terror. Parenting in this climate is no longer just about guidance and discipline. It is about survival, protection, and moral courage.

For Muslims and families of color, this moment is not new. It is history repeating itself, and our nervous systems know it.

When History Enters the Living Room: What Families Are Feeling

For Black and Brown communities, regardless of faith, today’s fear is deeply familiar. Masked raids, public arrests, and militarized enforcement mirror older systems of racial terror, slave patrols, the KKK, lynchings, and state-sanctioned violence. The uniforms have changed. The trauma has not.

One father described the moment his child whispered, “Are they going to take you too?” Another parent shared that her elementary-aged daughter began packing her favorite toy in her backpack just in case she never made it home.

Our nervous systems respond before our minds can catch up. Hearts race. Muscles tense. Breathing becomes shallow. This is trauma physiology, the body recognizing danger long before logic arrives.

Children should be in school learning, not hiding in fear from masked men who resemble symbols of racial terror. Yet families are afraid to leave their homes, to go grocery shopping, or to send their children to the bus stop. That constant fear reshapes daily life, fractures trust, destabilizes families, and erodes dignity.

Even if policies change tomorrow, the psychological imprint remains.

When children witness this, their sense of safety, justice, and belonging is fundamentally shaken.

Collective Trauma and the Cost of Dehumanization parenting

“Children should be in school learning, not hiding in fear from masked men who resemble symbols of racial terror.” [PC: Tamirlan Maratov (unsplash)]

These policies expose how systems rooted in colonialism, racism, and surveillance continue to operate by othering and dehumanizing entire communities.

For generations, violence has been normalized towards Muslim and non-Muslim Black and Brown bodies. It has been expected, dismissed, and minimized. But when fear enters white communities, something shifts. Suddenly, the threat becomes real, urgent, and visible.

One parent said, “For the first time, my white neighbors looked afraid, and I realized they were just beginning to feel what we have carried for centuries.”

Healing requires reckoning with how violence is stored in our bodies, normalized in our culture, and selectively grieved.

The Qur’an reminds us that division weakens and unity protects:

“And hold firmly to the rope of Allah all together and do not become divided.” [Surah ‘Ali-Imran: 3;103]

When communities fracture, they become easier to control. Collective care and collective strategy are how we survive agendas rooted in dehumanization.

Grief, Fear, and Finding God in the Middle of the Storm

What families are experiencing is collective grief layered with shock, numbness, anger, helplessness, and profound loss of safety.

One mother shared, “Every siren feels personal. Every knock at the door makes my chest tighten.

In Islam, spiritual grounding is not passive. It is psychologically protective and proactive.

When human power becomes abusive and unpredictable, reconnecting to Allah subḥānahu wa ta'āla (glorified and exalted be He) restores emotional stability, dignity, and hope.

We begin by anchoring our families in Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Names that heal fear and rage:

  • Al-‘Adl (The Utterly Just): So injustice never feels permanent.

  • Al-Ḥakam (The Ultimate Judge): When courts and systems fail.

  • Al-Mu’min (The Giver of Safety): When the world feels dangerous.

  • Al-Jabbār (The Restorer of the Broken): When hearts are shattered.

  • Al-Qahhār (The Overpowering): When oppression feels unstoppable.

  • Ar-Raḥmān & Ar-Raḥīm (The Most Merciful): When grief overwhelms.

While we have so many emotions and feelings about what we are witnessing and feeling, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) reminded us of the power these emotions have:

“Beware the supplication of the oppressed, for it is answered.” [Bukhari]

The Qur’an also helps us give meaning to our challenges that we are witnessing by reminding us:

“Do people think once they say, ‘We believe,’ that they will be left without being tested?” [Surah Al”Ankabut: 29;2]

This spiritual grounding transforms fear and despair into moral courage and purpose.

Parenting in Crisis: How Do We Talk to Our Children?

Children are absorbing everything: conversations, headlines, social media clips, whispered worries. Silence does not protect them. Connection does.

One father described sitting on his son’s bed, trying to explain why people were being taken away. His son listened quietly, then asked, “But Allah subḥānahu wa ta'āla (glorified and exalted be He) sees, right?”

That question holds everything.

Trauma-informed parenting means:

  • Starting with emotional connection

  • Asking what children already know

  • Gently correcting misinformation

  • Letting children ask their hardest questions

  • Naming emotions: fear, anger, sadness, confusion

  • Teaching body awareness: “Where do you feel that fear?”

  • Practicing grounding through dua, prayer, breathing, movement, and routine

  • Offering constant reassurance of love and presence

Emotionally safe children are not shielded from reality. They are anchored in relationship, faith, and belonging.

Community as Medicine: Why Healing Must Be Collective

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) warned:

“Stick to the community, for the wolf eats only the stray sheep.” [Tirmidhi]

In moments of fear, community becomes medicine. In mosques, community centers, and living rooms, families are gathering, sharing food, childcare, prayers, legal resources, and emotional support. Children play while parents exchange updates. Elders remind everyone: We have survived worse.

Community regulates nervous systems, restores dignity, and prevents despair.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) taught us:

“Whoever among you sees injustice, let them change it with their hand, their voice, or at the very least, their heart.” [Muslim]

Collective action — mutual aid, coalition-building, advocacy, and peaceful organizing — transforms fear into resistance.

From Fear to Moral Courage: A Call to Parents

This moment calls parents to raise children not only in safety but in dignity, justice, and courage.

Standing against injustice becomes an act of worship. Advocacy becomes healing. Solidarity becomes faith in action.

Silence is not neutrality. Silence allows harm to grow.

Our children are watching. They are learning how to respond when the world becomes unjust.

Trauma-informed, spiritually grounded parenting offers children more than survival. It offers purpose. It teaches them that they belong, that they matter, and that they are never alone.

Through faith, community, and courageous action, families of color do more than endure. They resist, heal, and rise.

May they learn that fear can become courage. That grief can become service. And that faith can become resistance.

 

Related:

[Podcast] Parenting with Purpose | Eman Ahmed

Audio Article: Raising Resilient Muslim Kids

The post Parenting Through Times Of Fear, Injustice, And Resistance: A Trauma-Informed, Faith-Centered Guide appeared first on MuslimMatters.org.

Recognizing Allah’s Mercy For What It Is: Reclaiming Agency Through Ramadan

10 February, 2026 - 19:51

You open your eyes and reach for your phone before your feet touch the floor. The screen illuminates: notifications, emails, messages, scrolling through Instagram, Twitter, TikTok. You watch without choosing to watch. Thirty minutes dissolve before you register time passing.

You pray Fajr in a rush, if you pray at all, because work awaits. The commute is podcasts at double speed. Work is browser tabs breeding across screens. Evening is Netflix, Instagram, YouTube, and so on. You fall asleep to the glow, wake to the buzz, and somewhere in between wonder: Why do I feel so disconnected?

This is the rhythm of modern life, not chosen, but submitted to. We have become spectators of our own days, passive consumers of time itself. Allah subḥānahu wa ta'āla (glorified and exalted be He) warns us against this state:

“And remember your Lord within yourself in humility and fear, without being loud in speech – in the mornings and the evenings. And do not be among the heedless” [Surah Al’A’raf; 7:205]

We move through life unaware, distracted, passive.

But once a year, something interrupts.

The Spectacle and the Loss of Agency

Guy Debord foresaw this in his concept of “The Spectacle.” Simply put, the spectacle he refers to, is when capitalism invades every aspect of our lives to the point we are spectators in our own lives. This extends beyond the typical capital rift of organisations selling us products, and looks at how the infrastructure for modernity has turned life itself into something to watch, to document, to consume. It occupies our time, our thought process, so that we become bystanders just watching, not living. Life becomes images to consume rather than experiences to live. We don’t choose what we focus on anymore. Our attention has been colonized.

As a Muslim, I think about this constantly, because Islam demands presence and consciousness in every single action. To be honest, I find myself guilty of this often. I catch myself praying while my mind is completely elsewhere. Du’as are rushed so I can get back to the work task at hand. On a bigger scale, this affects our ummah because when our awareness is compromised, we become victims to the spectacle.

So, whenever Ramadan is around the corner, there are usually two forces colliding. There’s the part that embraces the beauty of this month, everything slows down, and we become more conscious. Then there’s a part of us that worries about how this will disrupt our workflow, our routine, our eating habits, the habits we’ve built to stay plugged into the spectacle.

Ramadan: An Intentional Disruption

Ramadan forces us onto a different clock entirely. Not the manufactured time of productivity and lunch breaks, but natural, lunar time. The rhythms of day and night dictate when you eat, not corporate schedules or convenience. You break your fast at Maghrib because the sun has set, not because it’s 6 pm on someone’s invented grid. This is time as Allah subḥānahu wa ta'āla (glorified and exalted be He) intended it, not time as capitalism requires it.

One of the most common responses Muslims give when asked (by non-Muslims) what fasting is about is that it’s “to feel what poor people feel”. But that is stripping it down to a simplistic sentiment. Ramadan is a conscious, deliberate effort to abstain from food, yes, but also from the constant consumption that defines modern life. You are awake to what you’re doing. Every moment you feel hunger, you’re reminded: I am choosing this. I am present in this choice. The discomfort is not there to make you “feel what poor people feel,” that tired cliché that misses the point entirely. The Qur’an states the purpose plainly:

“O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may attain taqwa.” [Surah Al-Baqarah; 2:183]

Taqwa – consciousness of Allah subḥānahu wa ta'āla (glorified and exalted be He); mindful awareness in every action. The discomfort wakes you up. It pulls you from autopilot and reminds you that you have a body, not just a screen-lit face

The nights become different. Taraweeh stretches long after Isha, demanding stamina and focus when Netflix would be easier. Qiyam al-layl pulls you from sleep in the quiet hours. The Qur’an, often rushed through or skipped entirely in other months, becomes a daily companion. These are additions, intensifications, deliberate choices to do more when everything in modern life tells you to do less, to optimize, to streamline.

You become a physical embodiment of presence. Walking to the mosque, standing in prayer for hours, breaking fast with community, and reading Qur’an with intention. You respond to your body’s needs and the natural world’s rhythms. This is what it means to live consciously, to reclaim agency from the system that wants you passive, distracted, and compliant.

Ramadan doesn’t ask politely if it can interrupt your routine. It demands interruption and, in that demand, lies Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Mercy.

The Mercy of Structure Reclaiming agency through Ramadan

“Ramadan is already built, functioning to perfection. We just need to show up and commit to it.” [PC: Shahed Mufleh (unsplash)]

One of the things that has always fascinated me about Ramadan is that even Muslims who are not the most devout usually show up. Some mock them as “Ramadan Muslims,” but I see beauty in this. Allah subḥānahu wa ta'āla (glorified and exalted be He) has given us training wheels, a concentrated month to practice, and everyone is entitled to it regardless of their past or how devoted they’ve been. It’s an access point for all, born from the mercy of Allah subḥānahu wa ta'āla (glorified and exalted be He).

This is both discipline and gift. In secular frameworks, people have to organize social gatherings, plan acts of resistance, and build alternative communities from scratch. It’s exhausting work that often fizzles out. But Ramadan is already built, functioning to perfection. We don’t need to invent the cure to modern isolation and passivity. We just need to show up and commit to it. A month where everyone is connected in a conscious effort to reclaim closeness to Allah subḥānahu wa ta'āla (glorified and exalted be He) and to live actively, not passively.

It’s a cure to modern malaise.

From Passivity to Agency

So how can we make the most of this blessed month to move from passivity to agency? It’s a sequence where each act of reclaiming builds the capacity for the next.

  1. Reclaiming Time

It starts with prayer as the structure that organizes everything else. This means praying consciously, not performatively, for at least five minutes before returning to work. Prayer builds rhythm, and it resists the tyranny of notifications and the manufactured urgency of productivity culture. But this only works if you bring full presence to it. Without agency, prayer becomes a hollow ritual.

  1. Reclaiming Consumption

Fasting teaches us about desire and control, but not in the way most people think. Abstinence for a set period is only the beginning. Far more valuable is understanding why we abstain and what consumption does to us. The goal extends beyond prohibiting yourself from eating, but rather to reach a point where you don’t even want to consume mindlessly because you see how it cuts you off from yourself.

This is the space Ramadan creates. In that space, the dopamine cycle breaks. You start to notice how much of your day was spent chasing the next hit of stimulation, scrolling, snacking, streaming, anything to avoid stillness. The physical fast only works if it’s paired with a fast from distraction.

When consumption no longer controls you, attention becomes possible.

  1. Reclaiming Attention

Treating the Qur’an as deep reading in an age of skimming. I’m less concerned with how many times you complete the Qur’an than with whether you’re actually reading, pondering, going deep. Allah subḥānahu wa ta'āla (glorified and exalted be He) asks us: “Do they not reflect upon the Qur’an?” [Surah An-Nisa; 4:82]. Reflection requires time, attention, presence – everything the spectacle denies us. The same applies to taraweeh. Twenty rak’ahs done on autopilot mean less than four done with deep, sustained focus. The discipline of being fully there for one thing, not half-there for many things.

This kind of attention is impossible when you’re still plugged into the spectacle. But when you’ve reclaimed your time and broken the consumption cycle, attention stops being a struggle. 

  1. Reclaiming Community

When Ramadan becomes a social media show; elaborate spreads photographed and posted before anyone eats, or funny reels about relatable Ramadan behavior, we’ve turned the sacred into content. There’s a difference between communal practice and social media solidarity. One builds real relationships while the other maintains audiences.

This Ramadan, I’m using the month to reconnect with people I’ve been too distracted to talk to. Not through a story or a post, but through an actual message, better yet, a call. “Ramadan Mubarak. How are you planning to use this month? What are your resolutions?”

We’re all so connected through our devices. There’s no excuse not to connect as human beings.

Beyond Ramadan: The Training Ground

Ramadan is practice for the other eleven months. That’s the point many of us miss. We treat it as a month of peak devotion, then the gloves come off, and it’s back to business as usual. But the month was never meant to stand alone. It’s a training ground for a life lived consciously.

Small acts of agency compound. You don’t transform your entire life in thirty days. You build capacity, practice choosing, and strengthen the muscle of presence. The habits you build within Ramadan’s structure can sustain you through the chaos waiting outside it.

The test is whether these practices outlive the month. Can you pray Fajr when Ramadan ends? Can you resist the scroll when fasting is no longer required? Can you maintain real community when the ummah disperses back into routine?

Consciousness is a continuous effort, not a one-time Ramadan achievement. This is where many of us fall short, myself included. We mistake intensity for transformation. We think because we felt close to Allah subḥānahu wa ta'āla (glorified and exalted be He) in Ramadan, we’ve arrived. But closeness requires maintenance, and agency requires practice.

Ramadan gives you the tools. What you do with them in Shawwal, in Rajab, in the dead of winter when motivation is gone, that’s where the real work begins.

The Sacred as Resistance

One month later.

You open your eyes. The phone is still on the nightstand, but you don’t reach for it. Not yet. First, Fajr followed by du’a. A moment of stillness before the world makes its demands.

You still have work, and browser tabs still multiply. The dunya hasn’t become simple, but it no longer controls you the way it did. You move through it differently now. Prayer structures your day. You eat consciously, not compulsively. The Qur’an sits open more often than closed. When evening comes, Netflix is a choice, not a reflex. Instagram is something you check, not something you sink into.

You fall asleep without the glow. You wake without reaching for the buzz.

Some days you slip, and some days the spectacle wins. But the capacity is there now. You know what it feels like to live consciously because you practiced it for thirty days. You know what it feels like to have agency because Ramadan gives you the structure to remember.

The rhythm of modern life can be broken. You are no longer just a spectator. You are a participant, deliberate and awake.

That is the gift of Ramadan. Not that it saves you once, but that it shows you how to save yourself, again and again, month after month, for as long as you live.

Allah subḥānahu wa ta'āla (glorified and exalted be He) gives us the tools. The question is whether we’ll keep using them.

 

Related:

[Podcast] Dropping the Spiritual Baggage: Overcoming Malice Before Ramadan | Ustadh Justin Parrott

How to Make this Ramadan Epic | Shaykh Muhammad Alshareef

The post Recognizing Allah’s Mercy For What It Is: Reclaiming Agency Through Ramadan appeared first on MuslimMatters.org.

[Podcast] Dropping the Spiritual Baggage: Overcoming Malice Before Ramadan | Ustadh Justin Parrott

10 February, 2026 - 12:00

Ramadan’s just around the corner, and we all want to spiritually prepare for it – but where do we even start? Ustadh Justin Parrott gets us started by identifying the rarely-discussed spiritual disease of malice, and shares tips and tricks on letting go of the emotional and spiritual baggage of malice before Ramadan begins.

Ustadh Justin Parrott holds BAs in Physics and English from Otterbein University, an MLIS from Kent State University, and an MRes in Islamic Studies from the University of Wales. Under the mentorship of Shaykh Dr. Huocaine Chouat, he served as a volunteer imam with the Islamic Society of Greater Columbus until 2013.

He is currently an Associate Academic Librarian at NYU Abu Dhabi and Webmaster for the Middle East Librarians Association (MELA). He previously served as a Senior Research Fellow at Yaqeen Institute and as an Instructor of Islamic Creed at Mishkah University.

Related:

Starting Shaban, Train Yourself To Head Into Ramadan Without Malice

[Podcast] Reorienting for Ramadan | Ustadh Abu Amina (Justin Parrott)

The post [Podcast] Dropping the Spiritual Baggage: Overcoming Malice Before Ramadan | Ustadh Justin Parrott appeared first on MuslimMatters.org.

Far Away [Part 8] – Refugees At The Gate

8 February, 2026 - 21:44

Darius continues his training with Lee Ayi, and the first refugees appear at the gate.

Read Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7

* * *

A Fast Learner

I had never in my life been a student of anything except the fighting arts, but now I studied medicine, math, writing, and deen all at once. I proved to be a fast learner. At times I felt as if there were a thousand different thoughts in my head, chasing each other in a mad game of tag. The only thing that gave me some trouble was the Arabic pronunciation of the words in the salat and the Quran. Haaris corrected me patiently, repeating the words until my tongue began to obey.

At night I slept without my dao, as I had promised myself I would.

On Fridays, Ma Shushu continued to leave me behind. One week he said my shoulder was not ready. Another week the road was too rough. Another time he went alone, saying the market would be crowded. The excuses grew thinner, but I did not press. For me to accuse him of lying would be impossible. I would never be able to get the words out of my mouth.

On those Fridays, after the house emptied, Lee Ayi brought out the wooden dao.

At first she asked me only to watch. Then to correct her stance. Then her footwork. Slowly, carefully, I taught her what I could. How to root her weight. How not to rush the transitions between movements. How to insert rapid, subtle strikes between the bigger movements, so that no motion was wasted.

Then we would put down the dao and spar empty-handed. My father used to go nearly full force in such sparring sessions, leaving me with black eyes, bruised ribs, and on one occasion a fractured hand. But between me and Lee Ayi the goal was to lightly kick or slap the opponent. Obviously I went easy on her, but not too easy. When she left an opening I would slap her shoulder, kick her leg, or kick her lightly in the belly. She never complained. In fact, she learned eagerly, with a seriousness that surprised me.

As we practiced, the old cat, Bao, sat on the roof of the house, sunning herself and watching us. Bao and I had come to a place of mutual respect. She was a fantastic ratter and would deposit her fat kills at the doorstep daily. She was not my friend, however, nor were any of the other animals. In fact, I had no true friends. I cared very much for Jade, Ma, and Haaris, and I was fond of the animals. But the deepest part of my heart was sealed against genuine friendship and love. I did not know why. Maybe I was in mourning.

The only moments in which I felt my heart crack open to admit sunshine and air, came during salat. In Allah, I found a friend who would not abandon me, betray me or die. He saw all that I had hidden. There was no pretense with Allah. No hypocrisy. How could there be? With Allah I could be me, and as long as I kept my faith and committed no evil, I was accepted and respected. Perhaps my understanding was flawed. Perhaps my idea of Allah was still immature. In any case, the salat brought me comfort and reassurance.

This weekly training was my secret with Lee Ayi. I enjoyed it, but I dreaded the day Ma Shushu would discover it.

After training we would sit on the edge of the wall, wash ourselves from the basin, and talk.

Thirty Three Generations

The Friday after her revelation about Jun De, I asked her about it.

“You mentioned that he drowned,” I said, “It sounded like there was foul play involved.”

She looked up sharply, startled. “What? No, nothing like that. La ilaha il-Allah. Only that Jun De’s passing leads to another subject.”

I waited, taking another scoop of cool water in my hand and splashing it on my face. I tasted my own sweat as it washed across my lips.

“Five Animals has been in the Lee family for thirty-three generations, according to my father. Maybe more. For boys, it was required. For girls, optional.”

You learned it.”

She grimaced. “Not very well, as you know. And just for fun. It fascinated me. But you see, the eldest son has always been expected to inherit Five Animals, master it and pass it on. When Jun De passed away, Allah have mercy on him, that obThe Friday after her revelation about Jun De, I asked her about it.

“You mentioned that he drowned,” I said. “It sounded like there was foul play involved.”

She looked up sharply, startled. “What? No, nothing like that. La ilaha il-Allah. Only that Jun De’s passing leads to another subject.”

I waited, taking another scoop of cool water in my hand and splashing it on my face. I tasted my own sweat as it washed across my lips.

“Five Animals has been in the Lee family for thirty-three generations, according to my father. Maybe more. For boys, it was required. For girls, optional.”

“You learned it.”

She grimaced. “Not very well, as you know. And just for fun. It fascinated me. But you see, the eldest son has always been expected to inherit Five Animals, master it, and pass it on. When Jun De passed away, Allah have mercy on him, that obligation fell to Yong. My father trained him hard, and he believed Yong was one of the best in many generations. Precise, flowing, yet brutal when it mattered. My father used to say that Yong would become one of the top martial arts masters in our province, maybe the empire.”

She put her hands on her knees and sighed.

“Sending Yong away broke my father’s heart. But he could not tolerate disrespect. Not in the house, nor in the art. There is no one else now.” She studied a line of ants dragging a dead beetle across the ground. “I am not a master, and I cannot teach Haaris anyway because Husband does not approve.”

She glanced at me briefly, then away.

“The line ends with you.”

I felt the words settle like a heavy pack loaded onto my shoulders, but before I could speak she added calmly, “I just thought you should know.”

“But I cannot train openly. You just said that Ma Shushu does not approve.”

“Yes, and I love him. He is a great man, and I would never undermine him.” Looking around, no doubt realizing the falseness of her words when we had just finished a training session, she threw up her arms. “I don’t know.” And she walked away.

What Still Exists

The next Friday we had finished our training session and were again drawing water from the well, but with the pail this time, hauling it inside to use for washing floors and hands, and for cooking. I hauled and she poured.

“Your grandmother is still alive,” Lee Ayi said.

I nearly spilled the water. “What? You said she died.”

“No, I never said that. But you’re right, your maternal grandmother is dead. Your mother’s side of the family all have poor longevity, for some reason. But I’m talking about your paternal grandmother. My mother. After my father died, she remarried. Another Hui man. A good one, or so it seems from the outside. I visit her every year at Eid ul-Adha. It’s hard to get away from the farm.”

“Where is she?”

“In a city to the north, called Deep Harbor. A half-day’s journey on horseback.” She wiped her hands on her apron. “Her husband is wealthy. She lives well and occupies herself with buying art and sponsoring artists. It’s a different kind of life.”

I swallowed. “Does she know about me?”

Lee Ayi considered this. “She knows Yong had a son. She does not know where you are.”

She carried the bucket inside and returned with it empty.

“I am not telling you this to confuse you or tear you in different directions. I am only telling you what still exists.”

Hoop and Stick

One workday afternoon, when Haaris and I had finished our work early as usual and Ma Shushu had no patients, I sat on the wall beside the front gate, watching Haaris play stick and hoop. He had a wooden hoop he had made by curving a slender bamboo shoot and binding the ends together. He would roll it along, using the stick to keep it moving.

There were many other games he liked, including games played with cards, goat’s bones, and on a wooden board with round stones. His knowledge of games seemed almost as extensive as my knowledge of martial arts. More than anything else I had experienced, learning these games made me realize how abnormal my childhood had been, for Haaris seemed to think that every child must know these games, while I knew none of them.

Well, almost none. Sometimes, when the day’s work had been heavy and he was tired, Haaris liked to set the wooden milk pail on top of a stack of firewood. Then we would sit some distance away and take turns throwing pebbles at it, trying to hit it. This was actually something I had done before to pass the time when I was bored, but I had not realized it was a game.

Anyway, that day Haaris was doing very well with the hoop, running at full speed just to keep up with it, and I was watching with a smile, when movement from the road caught my eye. I turned my head and saw a woman with a small boy. They were walking up the road, hand in hand, barefoot. Their clothing was caked with dust, and the child looked painfully thin. The woman’s head hung down. She and the boy walked right past me.

People certainly traveled this road at times. The farm laborers came on foot, and the landowners traveled on horseback or mule back. There were also sometimes tinkers, merchants and even once a small caravan, on their way to Deep Harbor, the city in the north where my paternal grandmother supposedly lived.

These two, however, looked as if they didn’t know where they were going, or why, or what they would do when they got there. They looked hungry, exhausted and on their final steps.

I called out, “Auntie, where are you going?”

The woman did not stop, but the child turned. I waved to him. He tugged on his mother’s hand but she kept walking and nearly pulled the boy off his feet.

Refugees

I leaped from the wall down onto the road and ran after them, dust rising from my shoes in little clouds. Catching up quickly, I stopped before the woman. Bowing slightly, I said, “Auntie, can you wait a moment?”

She stopped and lifted her face to mine. Her eyes were sunken. If they had been fireplaces, I would have said the fire was down to a single spark.

“We have not bothered you,” she said pleadingly. “And we are not thieves. Let us pass.”

I made a gesture with my palms for her to be calm. “I live on the farm you just passed. Why don’t you walk back to the gate and I’ll bring you water and food?”

She gazed into my eyes for a long moment, then said, “Thank you, kind sir.”

This almost made me smile, her calling me sir. Me, an uncouth, good-for-nothing kid with little schooling and no greater talent than hurting people.

Walking back to the gate I asked where she was going.

“North, that is all. We were driven from our home in the south by the invaders. We have been walking a long time.”

When we reached the gate I said, “Wait here. Do not leave.”

I ran back to the house with Haaris at my heels. “What happened?” he asked. “Where did you go?”

I found my uncle treating an elderly man with a wound on the side of his head. “Ma Shushu,” I said quietly. “Sorry to bother you. There is a woman and child at the gate. They are refugees, in bad condition. I offered food and water.”

He glanced at me, distracted. “Yes, fine. Tell your aunt to care for them.”

Provisions and News

I found Lee Ayi cutting vegetables. She set aside her work and walked quickly to the gate, with Haaris and I hustling along beside her. Taking the woman’s hand, she led the refugees to the well, where she sat them down on the edge. Under my aunt’s direction, I used a washcloth to wash the boy’s face, hands and feet, while she did the same for the mother. Haaris found an extra pair of Lee Ayi’s shoes for the woman, and an old pair of his own shoes for the boy.

By the time Asr arrived, the woman and child had eaten their fill of curried rice with eggs, shallots and garlic, and filled their water gourds. Haaris even gave the boy an old shuttlecock he’d made out of tree resin and twine. The woman and child rose to leave.

“No,” Lee Ayi said. “It will be dark in a few hours. You will sleep in the barn tonight, eat breakfast in the morning, and we will give you provisions for the road.”

The woman looked doubtful. “You… you will not lock us in?”

Lee Ayi frowned. “Of course not.” She lifted her hands helplessly. “We offer you assistance, that is all. You are free to leave if you prefer.”

The woman broke down. She fell to the ground and prostrated to Lee Ayi, weeping. The boy hugged her, confused.

“Astaghfirullah.” Lee Ayi picked the woman up and helped her stand. “Never prostrate to another human being. Only to Allah Almighty.”

“You -” The woman’s breath caught as she tried to stifle her sobs. “You are Hui?”

“Yes. We are Muslim.”

“Then we too wish to be Muslim.”

That evening the refugees ate dinner in the house with us, though the woman was clearly uncomfortable, and kept apologizing for her tattered and stained clothing. Ma Shushu led her through the shahadah, then gave her the name of the Imam in Deep Harbor.

“I must tell you something,” the woman said. Her tone until now had been grateful and timid. But now she sat up assertively. “More are coming behind me. The war is coming near. Everything south of Three Gorges is lost to the invaders. You must build your wall higher, and make your gate secure. Not all refugees are honest, and there are highwaymen on the road. People are being captured and enslaved, or simply robbed and killed. You are good people. Prepare yourselves, for trouble is at the gate.”

In the morning Lee Ayi gave them generous provisions and extra suits of clothing and they left.

Haaris and I worked mostly in silence that day. My hands twitched every now and then, seeking the comfort of the dao. I felt jumpy, and caught myself grinding my teeth.

Later I asked Lee Ayi why she had been so generous with the woman and child. “I can understand giving a stranger a bite of food  to eat,” I said. “Others have done the same with me. But you gave her so much. You don’t even know her.”

“She is my sister,” Lee Ayi said simply.

I froze. “What do you mean? I didn’t know you had a sister.” I was thinking that if that woman was truly my aunt, how could we let her go out on the road like that?

Lee Ayi smiled. “All Muslims are brothers and sisters. We are one body, one Ummah. If one of us is in pain, we are all in pain.”

This was a very strange concept to me. Revolutionary, even. I would have to think about it. I merely nodded and went on my way.

Lantern Light and Music

The Lee family surprised me that evening with something new. That evening, after the gates were secured and the animals settled, we all sat together on the floor of the main room.

The lamps were lit early. Outside, the air had grown cool, and the safflower fields were dark, the bees long gone. Inside, the lantern light softened the walls and made the low ceiling seem closer, as if the house were leaning in.

Lee Ayi brought out an instrument I had not seen before. Its body was long and narrow, the wood polished smooth by long handling. She sat cross-legged and adjusted the strings with quick, practiced turns, plucking each one and listening carefully. The sounds were low at first, almost tentative, then steadier, fuller, as if the instrument were waking.

Once, when I went looking for my father in town, I found him passed out on the floor of a saloon while a man played a crude song for coins, his voice loud and uneven, the notes slurred together with laughter and drink. I remembered the smell of alcohol, the shouting, the way the sound pressed in from all sides without shape or purpose. That was the extent of my experience with music.

This was different.

Lee Ayi touched the strings, and the sound rose cleanly from the wood, as if something living had been coaxed out of it. A piece of carved wood, a few taut strings, and her hands, and yet the room changed.

Haaris fetched a small drum and settled opposite her, tapping it once with his fingers, then again, testing the sound. He grinned at me and rolled his shoulders as if preparing for something important.

Ma Shushu cleared his throat and sat back against the wall, his legs stretched out, his hands resting loosely on his knees. When Lee Ayi began to play in earnest, he closed his eyes.

The melody was simple and familiar to them. It rose and fell without hurry. Haaris found the rhythm easily, his hands slapping the drumhead with uneven enthusiasm, sometimes early, sometimes late, but never losing the pulse entirely.

Then Ma Shushu began to sing.

The song was light, almost silly. It told the story of a man who wanted an easy way out of his troubles. Each time he thought he had found one, it led him into worse difficulty. He borrowed money and lost it. He sold his stubborn donkey and bought a horse that ran way. He found a purse in the street and was accused of theft. Each verse ended with the same amused refrain, and each time Haaris struck the drum a little louder, laughing before he could stop himself.

Lee Ayi smiled as she played, shaking her head once or twice at the foolishness of the man in the song. Ma Shushu sang without strain, his voice steady and unpretentious, more storyteller than singer.

I sat with my back against the wall, listening. The only things more lovely than this that I had heard in my life were the purring of Far Away when he slept beside me in bed, and Ma Shushu’s voice as he recited the Quran. The latter especially – Ma Shushu’s deep voice as he sang the melody of the Quran – was the single most beautiful and peaceful thing I had ever heard in my life. The music, while pleasant, was a distant second.

When the song ended, Haaris bowed dramatically, nearly tipping over.

“That is enough noise for one night,” he said. “Tomorrow comes early.”

A Trickle Becomes a Stream

As the days passed and the weather grew colder, more refugees began to appear. A trickle became a stream. Old men leaning on sticks. Women with infants bound to their chests, their faces gray with exhaustion. Families, and even small groups, all going north, fleeing the evil in the south. They moved quietly, conserving breath, as if speaking too much might cost them something they could not afford to lose.

Sometimes they called out from the gate.

“Water.”

“Food.”

“Medicine, if you have it.”

Ma Shushu never turned anyone away. He sent Haaris to fetch water, milk, cheese or bread;  or a blanket from the storage room. Once he treated a man’s infected foot at the gate, kneeling in the dust as calmly as if he were in the treatment room.

Lee Ayi, who had been so generous with that first refugee woman and child, began to express worry. The pantry was running low, and there were no more spare blankets or clothing to give away.

That evening I was returning a basket to the kitchen when I heard Lee Ayi and Ma Shushu arguing quietly. I paused without meaning to, standing just outside the doorway.

“We cannot go on like this,” Lee Ayi said. Her voice was low, controlled. “We have little left to give. Winter is coming.”

“They are desperate,” Ma Shushu replied. “They are an amanah from Allah.”

“But are they our amanah? We are not the nation, we are not the emperor or the governor or the  mayor. We are just a family with a farm and mouths to feed.”

I slipped away, troubled. The question of providing for the refugees was overshadowed the very next day, however, when a band of six rough and dangerous looking men entered the gate without permission and marched right up to the door.

* * *

Come back next week for Part 9 – Crane Dances In The River

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:

Zaid Karim, Private Investigator, Part 1 – Temptation

Gravedigger: A Short Story

The post Far Away [Part 8] – Refugees At The Gate appeared first on MuslimMatters.org.

[Podcast] Guardians of the Tradition: Muslim Women & Islamic Education | Anse Tamara Gray

4 February, 2026 - 12:00

Can Muslim women become scholars of Islam? Should they become Islamic scholars?

Zainab bint Younus speaks to Anse Tamara Gray, a Muslim woman scholar, all about the role that women play in protecting the Islamic intellectual tradition and why it’s so important for Muslim women to study Islam at various levels and capacities. Anse Tamara shares her vision for Muslim women becoming leaders of the Ummah, and introduces Ribaat University as a way to pursue those goals.

Shaykha Tamara Gray is a traditionally trained scholar of the Islamic sciences, having spent twenty years studying in Damascus. She also holds a doctorate in leadership from the University of St. Thomas and a master’s degree in Curriculum Theory and Instruction from Temple University.

Dr. Tamara is the founder and CEO of Rabata, an organization for Muslim women, by Muslim women, dedicated to providing Islamic education in beautiful, creative ways. She also serves as a Senior Fellow at the Yaqeen Institute and is a member of the Fiqh Council of North America.

Related:

ShaykhaTalk: Female Scholarship Or Feminism?

[Podcast] From The Maldives To Malaysia: A Shaykha’s Story | Shaykha Aisha Hussain Rasheed

Podcast: Muslim Women’s Spirituality In Ramadan

The post [Podcast] Guardians of the Tradition: Muslim Women & Islamic Education | Anse Tamara Gray appeared first on MuslimMatters.org.

Pages