The irresistible pull towards tahajjud is by the permission of Allah , but it is a part of our lives for as long as we actively strive for it. The floodgates of Allah’s Mercy are hidden in the last third of the night for those who seek it. 

Tahajjud, or the night prayer, is often related to quick fixes and miraculous events. Forums and reels abound with success stories after praying tahajjud. People eagerly probing, “did it work?”, perhaps affirming the scale of the miracles for themselves before embarking on less sleep than desired. Allah’s Words are promises that should always suffice us, but the exchange of affirmations is an endearing way to gain comfort. A personified miracle in someone else’s life can feel incredibly reassuring that Allah is in fact the Hearing and Responsive. But eventually, that feeling must journey to our own conviction of what is possible for ourselves to be of value. To believe in the unseen workings of our prayer and supplication is part of our test on earth. 

I must admit, it was not a verse of the Quran or a hadith that alerted me to the blessedness of tahajjud prayer. It was one of those reels with a night-sky ambiance and slow reverb background nasheed that caught my attention. I had been freshly hit with a calamity in the winter of 2022 and desperately searching for a way to release my pent-up fears. I was going through something else at an unprecedented level – religious inadequacy. A sin was replaying in my mind and feelings of hypocrisy, regret, and self-loathing made a perfect nest in my heart. 

Years later, I become emotional at the thought of being led to tahajjud. Every move, every interaction, every reaction, was leading to that night when I prayed tahajjud for the first time. The room was scarcely lit, save a crack of light from the corridor. I was alone with my thoughts in a way that differed from the daytime or even the early part of the nighttime, there was something extra spirited about pre-dawn. Every sajdah gripped my heart. I felt an overwhelming sensation of being lifted from within, and I am convinced to this day that I failed to make the one supplication that I had arranged for that night. I just kept repeating “Please forgive me”. I kept coming back, wanting to reinforce that connection. My faith had been shattered, and tahajjud was erecting new pillars. No later than a week, I realized that striving to be consistent seemed non-negotiable; when you find a rare beauty after a long and arduous journey, how can you turn back and abandon it?

“The irresistible pull towards tahajjud is by the permission of Allah [swt], but it is a part of our lives for as long as we actively strive for it.” [PC: Jon Tyson (unsplash)]

Imagine what can be achieved by the version of yourself who converses with Allah before anyone else upon waking up. What inner battles can be conquered when rushed mornings are replaced with stillness, built in by the blessed gap between the last third of the night and the break of dawn? How many people can say they get to witness the literal switch from night to day as a regular part of their routine? Are you not curious about who you would be as a vigilant observer of tahajjud? How enticing that there is hidden potential, a version of yourself that you have yet to discover, that can only be unlocked with tahajjud. 

The night prayer held a special station with the Prophet , the Companions, and the Revivers (Mujadidin) in the centuries after Prophethood. What made this prayer spiritually irresistible at night is deeply experiential. Even the full extent of the reward is a mystery. We know that habitual worship for Allah’s Sake is a spring well for both hidden and recognizable blessings, and what we are privy to in this world is just a small allotment (including those “tahajjud miracles”) of what awaits in the Hereafter. The reward is fully concealed as if to say, that the fruits of tahajjud can only be appreciated in another realm of existence. In Surah Al-Sajdah, Allah promises a concealed reward for those who perform good deeds:

“They arise from [their] beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend.” [32;16]

 

 

“And no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do.” [32;17]

I often sway between experiencing the spiritual and tangible benefits of tahajjud. The best way that I can describe its imprint on my life is the ability to walk lightly upon the earth, this effect lasting for as long as I prayed it. Problems and grief are lifted from the heart, a sweet departure from the captivity of this fleeting world. The events of the day that seemed so heavy before shrunk to their rightful value. That is because closeness to Allah fills a bigger space in the heart, and the heart is a vessel with a finite capacity. We could unwittingly allow multiple masters to compete for that precious space as our desires fluctuate, but the heart that is true to its Master will be completely sufficed and guard itself from any other. Tahajjud creates a refined clarity towards situations that the most acclaimed self-help books cannot tap into, each prayer cultivating a stronger inner voice that understands its covenant towards Allah and does not want to teeter off the right path once it has been firmly guided. 

I recall my corporate job, when murmurings of budget cuts grew as the fiscal year was closing and jobs were at risk. I had every reason to panic as the newest and outsourced staff. Earlier that year, I had taken on new financial responsibilities based on my position. But I was somehow able to compartmentalize the situation, the dramatized version swirling in the office and the version that I would create for myself. My attitude probably felt overly nonchalant to my colleagues, but I explicitly remember thinking, “I had not slacked off in the slightest, now when is that quarterly report due again?” on my way to the prayer room for noon prayer. I elongated my prayers more, kept my head cool, and fixated on my deliverables. It became evident that giving very little consideration to the layoff threats – on account of Allah being the true Bestower of material wealth – made me stand out as an employee. My contract had not only been extended but changed altogether; I was on track to become permanent on the team and a 20 percent bonus was on the horizon. I had been on a daily tahajjud streak that month and the month before. It was certain that repetitive nightly prayers had subtly transformed my mindset towards everyday situations and moments of ease that I had not prayed came in abundance. 

Conquering impossible situations and experiencing the aura of nighttime are starting points. But if you stick around, the most rewarding dimension of tahajjud cannot be seen but felt. Tahajjud is pleasing to Allah and may that be enough for aching souls that have wandered, who feel unseen in the world, and who long to prepare for a pleasing return to their Creator. In those initial moments when the eyelids feel heavy and the body feels glued to the bed, I am moved by the part in Prophet Musa’s story where Allah asks him why he came to the Mount with such haste ahead of his people. Prophet Musa gave the most endearing response:

“He said, “They are close upon my tracks, and I hastened to You, my Lord, that You be pleased.” [Surah Taha; 20;84]

Building a Tahajjud Habit

There is no better time to begin a tahajjud ritual than the last 10 nights of Ramadan. 

Beyond the month of Ramadan, establishing consistency upon tahajjud is an honorable way to please Allah , have a disciplined morning, and develop a strong and sound heart. My journey has taught me several tried-and-true steps for making tahajjud a mainstay habit in life.

“There is no better time to build a tahajjud habit than during the last 10 nights of Ramadan.” [PC: Austin Chan (unsplash)]

Set a clear intention

Affix a strong intention to your tahajjud journey. Is it spiritual discipline you desire? Do you have a mountain of worries and want to fill the restlessness with worship? Do you have someone in your life who could use the unfailing arrow of a tahajjud dua’? Do you want nothing other than to say to Allah , “I was here. I got up for no other reason than to be recognized by You”?

Your intention will be your close companion on this journey. One of my teachers taught me this core principle for consistency: If the intention weakens or ceases to move you, renew the intention instead of ceasing the practice. Perhaps the supplication that once excited you is no longer in your heart or has become half-hearted and needs to be revived with more powerful words. If tahajjud begins to feel like an impossibility in your life, my advice is to tap into the most hopeful part of yourself and revive a heartfelt dua that has been sitting in your heart.

Construct a pre-tahajjud ritual

Setting your alarm and sleeping at a decent hour is just the start of habit-stacking for tahajjud. I made the mistake of slipping into an “it happens if it happens” mindset and had to course-correct in other ways when sleeping early did not suffice. 

Waking up for tahajjud, like any other habit, thrives with planning and attempting many steps until you find a personal rhythm. What do you need to add, change, or omit from your bedtime routine to make it possible? For omissions, think about shunning devices, avoiding caffeine several hours before bed, and eliminating a late-night habit. Then, add a beneficial habit before habit. I recommend picking up a sunnah habit to anchor you in worship and add barakah to your sleep. I personally found that sleeping in a state of purity (i.e. fresh wudu) helped me to wake up with mysterious energy even if I had slept a mere 3 hours.

Conceal your habit

Tahajjud is a sincerity builder, you are in a position where no one is truly around to witness the prayer. If you share the household with others, you are likely doing your best to avoid disturbing their sleep. Guard that sincerity by keeping it to yourself as best as you can. There is a way to share your habit with others with motivational intent, but even in that situation, it could be encouraged without sharing the exact details of your consistency or praising yourself. Just as with material bounties, good deeds are best kept private. A keepsake between you and Allah that will be waiting for you in your book of deeds with sincerity intact. 

Consistency, not perfectionism 

For those who experience its gems for even one night, the desire to pray tahajjud daily can become a fixation. A missed night can feel heartbreaking, which demonstrates a close attachment to this incredible deed. However, when it comes to voluntary deeds, there is nothing Shaytan wants more than for you to develop all-or-nothing thinking towards them, and ultimately abandon them when you fall short. 

Consistency may not mean every single day, but that someday you return to it. In this way, the constant return is what makes it consistent. It is inherently beneficial to strive for a daily habit; meanwhile, where there is submission, there is worship. When you miss a prayer, take solace that the intention earned you the deed and take the opportunity to revive the intention with this affirmation: “I am imperfect but here I try again. I did not leave it altogether”. That is a demonstration of consistency, free from the shackles of perfectionism.

 In what is left of Ramadan and nearing the last ten nights, may Allah attach our hearts to tahajjud prayer through which we grow to love Him and connect to His Mercy. When this blessed month leaves us, may He grant us the wisdom to use our days as a passageway to stand before Him at night, and our nights as a burst of spiritual energy that lingers in the day.

 

Related:

– A Tahajjud Journey To Inspire Your Own: A Ramadan Goal That’s Not As Hard As It Seems

– Show Up As You Are: Overcoming Ramadan Guilt For The Last 10 Nights

The post How An Instagram Reel Kickstarted My Tahajjud Habit – Open The Floodgates Of Allah’s Mercy Before The Last 10 Nights Of Ramadan appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17, Episode 18

Transcript

Al-Shuʿarāʾ (26): 96-102 

قَالُوا وَهُمْ فِيهَا يَخْتَصِمُونَ (٩٦) تَاللَّهِ إِنْ كُنَّا لَفِي ضَلالٍ مُبِينٍ (٩٧) إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ (٩٨) وَمَا أَضَلَّنَا إِلا الْمُجْرِمُونَ (٩٩) فَمَا لَنَا مِنْ شَافِعِينَ (١٠٠) وَلا صَدِيقٍ حَمِيمٍ (١٠١) فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُونَ مِنَ الْمُؤْمِنِينَ (١٠٢) 

“As the people of Hell argue and debate with one another, a group says, ‘We swear to God! We were truly lost and astray for having compared and equated all of you (false gods) to The Master of Humanity (Allāh). It was all the evil people and criminals who led us astray and misguided us. Today, we have no one to help us or speak up for us, no do we have any close friends who will defend us… If only we had another chance… We would be believers…’” 

 Allāh describes this seen from Hell. People are arguing with the people they took as false gods. People are blaming each other claiming that someone other than themselves misguided them. But one statement of theirs is the ultimate key to their disbelief and eternal failure. “نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ – We compared you and considered you equal to The Master of Humanity.” This defines shirk – paganism, associating partners with Allāh – in the simplest yet most comprehensive way. They viewed other things, be it people or objects, to be comparable to Allāh. 

In the past, people would rightly praise the pious people who have left this. As the generations passed, people would continue to honor them. But over time, people would initiate questionable practices to show their veneration. And soon enough, people started to worship them, hoping that their worship of this pious person will bring them closer to Allāh. Sometimes they would make paintings and statues of those people. Sometimes they associated great powers to nature or animals. In the past, and especially today, people equate great power and an intrinsic ability to bring benefit or deter harm to material things.

People chase money and will do anything to get it. Some will idolize celebrities. Others are on the brink of bowing their heads before all star athletes. Others would spare nothing to ensure the success of their political campaign, and view it as the single ultimate goal. Some think education and degrees are the only things that matter for one’s success.

People worship, idolize, and sacrifice everything for these things. They will sell their souls to get an MD. They will take the lives of others to get a selfie with so and so. They will stop at nothing to earn fame and power. They are ready to wholeheartedly submit everything they have for these things. This kind of sacrifice is only for Allāh, or for His Sake. Or they think money and degrees are able to change one’s fate – again comparing material things to Allāh. 

Allāh says that “إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ – Allāh will not forgive the paganism of those who knowingly died on it, but, out of His kindness, can forgive anything and everything else for whomever He chooses.” Never view anything as similar, let alone equal, to Allāh. As Allāh says at the end of Sūrah Al-Ikhlāṣ, “وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ – No one and nothing has ever or will ever be comparable to Allāh.” He says in Sūrah Al-Shūrā, “لَيْسَ كَمِثْلِهِ شَيْءٌ – Nothing is even like the likeness of Allāh.” He says in Sūrah Al-Rūm “لَهُ الْمَثَلُ الأعْلَى – Only the most perfect examples are suitable for Him.” meaning that even what seems to be a comparison is made, it is still nothing like the perfection, greatness, supremacy, and divinity of Allāh. 

May Allāh allow us to believe in Him and worship Him as He deserves. Āmīn. 

The post IOK Ramadan 2025: Allah Is Perfectly Incomparable | Sh Mudassir Mayet appeared first on MuslimMatters.org.

The famous Salafi scholar Abu-Ishaq Hegazy of Huwain has passed away in Qatar after a decades-long career in Islamic studies and proselytization. Abu-Ishaq’s major impact both at home and abroad had stirred the unease of Egypt’s military regime, and he spent the last years of his life in Qatar whose state mosque held his funeral yesterday.

PC: Theislamicinformation.com

Abu-Ishaq Hegazy Mohamed Youssef Sharif Huwainy came from a farming family in Huwain, a village in the Kafrel-Sheikh countryside of the Nile Delta. Having learned the Spanish language he briefly studied in Spain before returning home. In the mid-1970s he was influenced by the prominent scholars Abdel-Hamid Kishk and the Albanian Muhammad Nasiruddin to study hadith, to which he would devote his years. Abu-Ishaq was not an actual patronymic nickname; he adopted it as his name in respect for the Sahabi Saad b. Abi Waqqas and the scholar Ibrahim b. Musa Shatibi, both of whom had the patronymic Abu Ishaq. Abu-Ishaq adopted Nasiruddin’s Salafi school of Sunni Islam in his studies. He studied under Naguib Mutiey and Sabiq Tihami, and later moved to the Arabian Peninsula where he studied under Abdullah Qaud and the Saudi mufti Abdul-Aziz Baz. He also met his role model Nasiruddin, who showed great appreciation for his work.

Like much of his generation, Abu-Ishaq was involved in public proselytization and was not shy in commenting on public affairs: he was a staunch proponent of a public role for Islam and of support for Palestine. When added to a dictatorship in Cairo and a securitized international atmosphere in the twenty-first century, this made him a prime target of considerable misinformation by anti-Islamic outlets, which have freely and frequently twisted his words in league with Arab rivals. Abu-Ishaq’s widespread popularity prompted Cairo to crack down on his work after a military coup in the mid-2010s. Like other sociopolitically active preachers, Abu-Ishaq relocated to Qatar where he passed away. His village at home mourned him while the Qatari state mosque in Doha held his funeral. The smear campaign against Abu-Ishaq as a “khariji” or extremist by both his local rivals, as well as by anti-Islamic media abroad was belied by the considerable regard for his works by Muslims well beyond his Salafi school.

by Ibrahim Moiz

 

Related:

– Renowned Muhaddith And Scholar Shaykh Umar Bin Hassan Fallatah Passes Away

– Shaykha Munira bint Hamdi Qubaisi [1933-2022]: Pioneering Mujaddida, Learned Scholar, And Beloved Mentor – An Obituary

 

The post Renowned Scholar Abu-Ishaq Hegazy Passes Away appeared first on MuslimMatters.org.

Hospitals struggle to cope with casualties and fuel shortages hinder rescue efforts.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16, Episode 17

Transcript

Al-Muʾminūm (23): 71 

وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالأرْضُ وَمَنْ فِيهِنَّ 

“If the truth (revelation/reality) the whims, desires, and beliefs of the disbelievers, the skies and earth and everything in between would be ruined.” 

If The Truth, referring to either (a) Allāh, (b) The Qurʾān, (c) Al-Islām, or maybe even (d) reality were to follow, obey, and listen to the whims, desires, and beliefs (ahwāʾ) of the people who reject Allāh, The Qurʾān, and the Prophet Muḥammad ﷺ, meaning the disbelievers, more specifically the pagans of Arabia, then the universe as we know it would not function, it would entirely collapse and fail (fasadat). 

Classically, this has been understood as follows: if the religion was according to whims of the disbelievers who want to worship false gods and continue in their evil and oppression, then there would be nothing but chaos, corruption, and havoc. This is in line with the āyah from Sūrah Al-Anbiyāʾ (21:22) “لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلا اللَّهُ لَفَسَدَتَا – If there was another god aside from Allāh or beside Allāh, then the skies and the earth would fall into destruction and ruin.” The reality of that is obvious to all who think and reflect. 

But if we extend the meaning of this āyah to more than just the concept of paganism, and include people’s own concocted versions of truth and justice, the world again would fall into chaos as ruin. 

1. If Allāh were to give us rules pertaining to men and women, young and old, rich and poor the way humans want, society would be upside down. Allāh ﷻ is The All Knower, and Infinitely Wise: He knows best how to create a universe, creation, creatures, and how to balance in their age, gender, and resources. Allāh also knows how to be the most kind when giving respective guidelines for each category. 

1. We see extremes of people who do not think the poor, the homeless, immigrants, or people with physical or mental issues are deserving of our physical and financial help. And on the opposite side, there are people who think people’s wealth should be capped, the rich should be – God bless you – eaten, and other ideas. Yet again, Allāh knows how to create humans and what is best for them to be commanded to do in terms of earning permissible wealth and spending it on their own selves, families, those in need, and beneficial programs. 

1. There are people who think that a single accusation of any crime warrants the death penalty without evidence, whereas others want everyone to be free without any laws. Both of these would destroy society. Allāh ﷻ’s guidance to deal with personal and communal sins is best. 

There are many examples. Remind yourself to know that Allāh ﷻ’s perfect wisdom in creation is no less than His perfect wisdom in His commands. How can someone claim that the creator of the universe, the one who designed and created such an intricate human – from its eyes, ears, heart, and ability to reproduce – did a great job with the biology, but – aʿudhu bi Allāh, may God save us from claiming the following – teach us anything less than perfect in terms of how the human being, man or woman, should act (be it marriage, prayer, fasting, or any other guidance, regardless of whether it is the same for men and women or different). 

 If the world and laws were as we want it, the world would be in ruin. Much of the world is in ruin. It’s only the grace of God and His kindness that His religion and universal decree keeps everything whole. He is The Eternal, Perfect Maintainer, All Knower, and Infinitely Wise (Al-Ḥayy Al-Qayyūm Al-ʿAlīm Al-Ḥakīm)! 

The post IOK Ramadan 2025: Allah Knows What He’s Doing| Sh Mudassir Mayet appeared first on MuslimMatters.org.

Day’s courage reflects the acute desperation that so many feel as we question how the leaders of the so-called free world can continue so shamelessly to gaslight us into silence.

I am writing from a building near the Nasser Medical Complex in Khan Younis. I am watching the ambulances and cars rush by.

Aliyah Umm Raiyaan and Zainab bint Younus talk about Aliyah’s book “The Power of Du’a,” developing a personal relationship with Allah, and how du’a can literally change your life. From career to marriage to profound spiritual healing, du’a is the secret weapon of every believer… and Ramadan is the time to take the most advantage of it!

Related:

Podcast: Ramadan Reflections: 30 Days of Healing | Aliyah Umm Raiyaan

The post [Podcast] The Power of Du’a: A Game Changer appeared first on MuslimMatters.org.

My husband came home from work just as my baby had finished taking his fourth poop of the day. Instead of handing the baby over with poopy diaper and all as I usually do, a thought popped into my head. I’m going to change this diaper because I want the good deeds. The moment when I called dibs on the poopy diaper with as much enthusiasm as I would to pray another sunnah prayer, read an additional page of Quran, or add an extra 10% to a donation, is when I realized I’m winning all Ramadan long as a stay-at-home mom. To all the other caregivers out there–embrace what you do and you are winning, too!

Acknowledge Yourself and See the Mountain of Work that You Do

Being a caregiver to a dependent is exhausting, monotonous, and challenging. Our days are long and filled with the stress of taking care of a person who needs help to survive. Our duties seem small and meaningless far too often, even though every act we perform helps keep someone alive. We don’t get a badge or a paycheck and there is often no one else around to see how much time and energy we devote to caregiving. Somehow, the tedium numbs us and we forget the importance of what we do day in and day out. 

Yet, we can see the good in a simple deed when someone else does it. Many of us know of the hadith about a prostitute who fills her shoe with water and offers it to a thirsty dog. We think, “Wow! Such a simple deed and so much reward for a person who did so much evil!” But why can’t I see that I’m doing the same when I offer my son a drink of water after playing in the park on a hot day? The Prophet Muhammad had to point out the value of these easily overlooked acts to us. He told us to see the value in the sahabah who was told to stay at home and take care of his parents instead of going off to battle for jihad, and that giving money to family is the most important form of charity. I want to challenge myself to see the work that I do through someone else’s eyes.

I was forced to see my own efforts when I met up with a nice aunty recently. She saw my baby for the first time in over a month and turned to me and said, “Wow, he is so much bigger now, I can’t believe it. You’ve done a good job, Meena.” 

I was a little confused and laughed it off. I’m not the one who has learned to sit up, what is she talking about? But when I thought about her perplexing comment hours later–yes! I have done a good job–I have. I have been the one breastfeeding, keeping him clean, teaching him independent sleep skills, and giving him tummy time. I deserve so much credit and I’m glad someone saw how the small, easily ignored acts of care and service I do for my baby every single day have grown into a huge mountain that is impossible to miss.

The mountain of care is what I’m using to imagine all of the care I provide. I’m hiking up a mountain of my own making. With each step I take, the mountain gets taller and taller. At the end of every day, I reach a summit. Before I set up my base camp for the night, I turn around and admire the view. Alhamdulillah! That beautiful view represents all of the work I have done and all of the good deeds I’m raking in. It seems like I’ve reached the top of the mountain, but I know there is more mountain waiting for me to build and climb when I wake up in the morning. I’ll start another day and the mountain of care I provide will continue to grow with each step I take. This is my Everest, baby! And the best part? Allah holds the tape measure.  

Welcoming Caregiving with Open Arms this Month

I realized that I’m getting a pretty sweet deal if I play the game right this Ramadan, and instead of fighting it or begrudgingly accepting it as I’ve done for the past six years I’ve been a mom, I’m embracing it for the first time with positivity and optimism. This to me is the game changer this year that I’m hoping will make my Ramadan feel sacred and special because I’m a SAHM, and not in spite of it. 

The day after the poopy diaper incident,  I was standing like a deer in headlights wondering what I should do with my free time during the baby’s first nap of the day. It was still the first few days of Ramadan and I was panicking. It’s Ramadan–quick! Do something good! But as I looked around the house searching for my Quran, I saw the mess that the baby had made during his snack. I debated with myself, clean up the high chair or go read Quran? I knew that if I didn’t clean up, the next meal would turn into a disaster and I would be stressed out. With the baby not eating properly during his next wake window and the stress potentially snowballing out of control and ruining the rest of my day, it was then that it hit me! 

Meena, you dummy, cleaning up the high chair is a good deed.

Suddenly, I found myself holding the tray and smiling as I contemplated starting one of the most odious care tasks I do. It was a feeling I had never really felt before. Gripping the tray with both hands, I slowly turned my head from left to right, looking around at the other messes in my home.

Hang on–hang on a minute. You’re telling me that I can earn tons of good deeds just for cleaning my house and taking care of my family? I experienced a peculiar sense of glee swooping around in my stomach, thinking I had certainly gone mad because cleaning and taking care of others are not tasks I particularly enjoy, especially all day and night. I saw a vision of myself, like a prophecy, smiling in my immaculately tidy home, holding my happy baby in my arms, my older son playing peacefully with his non-choking hazard Legos at my feet, and dinner ready in the oven. I sensed the same satisfaction I feel when I pray a solid 20 at the masjid and there’s a moving witr dua to end the night. Girl, you really hit the jackpot this Ramadan. 

This delusional vision, I’m the first to admit that perfection is nigh impossible,  was an epiphany I’m rejoicing in because it has unlocked two secrets I have both long known and fought. The first is: taking care of others with acts of simple service that uphold a human’s dignity is heavy in my scale of good deeds. The second is: there is nothing better or more important that I should be doing right now as a SAHM than doing an okay job trying to take care of my family. All I need is to pair a good intention with the things I am already doing for my baby and family and I’m winning. I’m going to stop resisting my daily reality and letting the FOMO of life before kids eat away at my sanity. I’m going to embrace my time as a SAHM knowing full well that I am doing work that God loves all day long.

This isn’t to say that I shouldn’t have spiritual goals related to other forms of worship that are emphasized in Ramadan, such as engaging with the Quran, fasting, offering extra prayers, and spending more time in supplication. It’s just putting into perspective that there is no way that my current responsibilities allow me to dedicate as much time as I could in the past.

But guess what? God sees my small actions relative to my SAHM phase of life and He loves my caregiving work even more during Ramadan. And even better? If I look at my daily work as an opportunity for endless good deeds, the optimism makes the load easier to bear and more fulfilling to carry.   

Caregivers – Take the W with Me this Ramadan

Of course, I have told myself similar messages of how rewarding caregiving is in the past, but they’ve been harder to digest and accept. I often get the most disgruntled and frustrated during SAHM days when I feel as if my caregiving duties are interfering with something else I want or need to do. There were moments during previous Ramadans when I felt being “stuck with the kids” was stealing my Ramadan from me. In past Ramadans, important messages like this were what I needed to survive the month of Ramadan as a mom. 

 

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But maybe this year, I won’t feel that way as often, or perhaps not even at all. Maybe this equally-as-important message resonates more with me this year.

 

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It seems as if I have leveled up if I’m calling dibs on poopy diapers and smiling as I wash baby food from the high chair. Honestly, it could be a reflection of how I’ve worked hard to keep a manageable load on my plate more than anything else. 

I hope and pray that I can keep this optimism alive throughout Ramadan and beyond to make the burdens of caring for children easier to carry. And I hope and pray that you can see your mountain of caregiving duties for what it truly is this Ramadan, too, and maybe even embrace it as a W this year.

 

Related:

– Parents In Ramadan: Pivot To Another Worship

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

The post I Call Dibs On The Poopy Diapers This Ramadan appeared first on MuslimMatters.org.

Towns vote for anti-apartheid pledge, the arrest of Mahmoud Khalil, forced displacement in the West Bank, Yemen reimposes sea blockade and more, on the latest episode.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15, Episode 16

Transcript

Sūrah Al-Anbiyāʾ (21): 10

لَقَدْ أَنزلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ أَفَلا تَعْقِلُونَ

“Without a doubt, We have sent down a book/revelation to all of you that mentions you and your greatness – if only you understand!”

Allāh gives humanity a direct and bold “offer”. The offer is that: if you believe, obey, and truly understand and internalize the message of Allāh conveyed through The Qurʾān and teachings of Prophet Muḥammad ﷺ, you will have your dhikr (ذكر) honor, greatness, and legacy stamped into history. A similar āyah alludes to the same point:

Sūrah Al-Zukhruf (43): 43-44

فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ (٤٣)

وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْأَلُونَ (٤٤)

“My Prophet! Hold on tightly to what has been revealed to you (The Qurʾān). You are, without a doubt, on the correct path. It, The Qurʾān, mentions you and your greatness, O Prophet Muḥammad, as well as the status and rank of your people. Soon you will all be asked about this.”

So how and where is ones greatness and legacy in The Qurʾān? For ones legacy and greatness to be mentioned in The Qurʾān, they must believe in it, and submit to Allāh’s commands that come within it. Thus, Allāh says in Sūrah Al-Anbiyāʾ, “We have sent down a book to you,” and it doesn’t make sense to have a book honor you if you don’t believe in that book. Second is the context of the āyāt of Sūrah Al-Zukhruf, “Hold on tightly to The Qurʾān… (and thus it will) mention you and your greatness.”

It is through Islām, and obedience to Allāh that we achieve this rank. And the Prophet Muḥammad ﷺ alludes to this when speaking to the leaders of Quraysh, saying, “هَلْ أَنْتُمْ مُعْطِيَّ كلِمَةً إِنْ أَنْتُمْ تَكَلَّمْتُمْ بِهَا مَلَكْتُمْ بِهَا العَرَبَ، ودَانَتْ لَكُمْ بِهَا العَجَمُ؟” or “أُرِيدُ مِنْهُمْ كلِمَةً وَاحِدَةً تَدِينُ لَهُمْ بِهَا العَرَبُ، وتُؤَدِّي إلَيْهِمُ العَجَمُ الجِزْيَةَ” both of which mean, “If you all give me one statement, not only will all of Arabia will be under your control, but also non-Arab lands!” To which the enemy of Islam, Abū Jahl, responded, “نَعَمْ وأَبِيكَ، وعَشْرَ كَلِمَاتٍ” or “إِنَّ هَذِهِ لَكَلِمَةٌ مُرْبِحَةٌ، لَنُعْطيَنَّكَهَا وَعَشرًا مَعَهَا” both of which mean, “One statement? That will be a very profitable statement! We’ll give you 10 more statements on top of that!” And the Prophet Muḥammad then said that the one statement he’s asking for is, “تَقُوُلونَ لَا إِلَهَ إِلَّا اللَّهُ، وتَخْلَعُونَ مَا تَعْبُدُونَ مِنْ دُونِهِ – Say: ‘Nothing is worthy of worship except The One True God Allāh’ and don’t worship anything but Allāh.”

Through this it is clear that by being Muslim, one will get honor, rank, and status. Let us all reflect on 7th century Arabia. Would the world have ever known the names of Hāshim, ʿAbd Al-Muṭṭalib, Abū Ṭālib, Abū Lahab, Abū Jahal if it wasn’t for Islam? Would history books mention Quraysh, Yathrib, Aws, and Khazraj? Would the world know the greatness of Abū Bakr, ʿUmar, ʿUthmān, or ʿAli? Would anyone respect the great women who were Khadījah, Zaynab, Ruqayyah, Umm Kulthūm, Fāṭimah, or ʿĀʾishah? The greats among the Arabs have been forever remembered as the greatest human beings on earth (after the Prophets) due to their Islam. And even the worst of the Arabs still have their names mentioned by proxy!

If you want to leave the greatest legacy, it is by being the best Muslim. This greatness only comes from Allāh: “وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ – True respect, greatness, and authority is with Allāh, the Messenger, and the believers” and He ﷻ also says, “مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا – Whoever wants true respect, greatness, and authority: know that all respect, greatness, and authority is with and from Allāh!” Allāh ﷻ also says, “إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ – The most noble and honorable people in the sight of Allāh are those who have the most taqwā.” Taqwā is a quality that focuses on an individual being both aware of Allāh, and afraid of His anger and punishment. Taqwā comes from wiqāyah (وقاية) indicating shielding and protection; thus one protects themselves from Allāh’s anger and punishment, and the “shield” that is used is one’s obedience of Allāh, and one’s abandoning of sins.

If you want to leave the greatest legacy and have respect, be the best Muslim!

Note that other scholars consider the use of the word dhikr (ذكر) to mean a reminder, a wake up call, a warning, among other meanings. The leading exegete, Al-Imām Abū Jaʿfar Ibn Jarīr Al-Ṭabarī (raḥimahu Allāh – may God show him compassion), prefers the meaning of sharaf (شرف): greatness, legacy, and status. Granted, he and others focus on the aspect that it is a mention of the greatness of the ʿarabs and Quraysh, but we have expanded that meaning to be a more meaningful and cohesive meaning above.

The post IOK Ramadan 2025: Your Legacy! | Sh Mudassir Mayet appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14, Episode 15

Transcript

The following is perhaps one of the most powerful statements ever made before a tyrant:

Ṭā Hā (20): 72-73

قَالُوا لَنْ نُؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا فَاقْضِ مَا أَنْتَ قَاضٍ إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا (٧٢) إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى (٧٣)

“(The magicians of Egypt who just became Muslim after witnessing a miracle of God (Allāh) at the hands of Moses (Mūsā) said, ‘We will never prefer you, O Pharaoh, over all the clear signs of God that have come to us, let alone The One True God Allāh Himself! So go ahead and do whatever you want to us! Anything and everything you can do – like torturing us – is limited to this worldly life! We have wholeheartedly believed in our Lord and Master and hope that He will forgive us for our mistakes and everything you, O Pharaoh, forced us to learn and perform in terms of magic. — Allāh and His compensation is far greater and everlasting than anything you could possibly do!’”

Allāh tells us this story a few times in The Qurʾān. Sūrah Ṭā Hā contains one of the more detailed accounts of this story. A summary of the backstory is as follows.

Prophet Moses (Mūsā [ع] ʿalayh al-salām – may God honor and preserve his legacy) has been preaching to Pharaoh (Firʿawn) for a while. At some point, Pharaoh tries to make a power play in hopes to publicly humiliate Prophet Moses (ع). Pharaoh has convinced himself that the miracles of Prophet Mūsā (ع), like his staff turning into a real living serpent, are just magic. So Pharaoh wants to set up a public “magic showdown” where the best magicians of Egypt and the surrounding lands can hopefully out perform Prophet Moses (ع). A date and time are set.

Prophet Mūsā (ع) and the magicians arrive. After a little bit of back and forth, the magicians are the first to make a move. They have rope and staffs that they throw onto the floor, and through the use of their magic, the staffs and ropes appear to be moving.

Prophet Mūsā (ع) is a little worried, but Allāh ﷻ reassures him, “لا تَخَفْ إِنَّكَ أَنْتَ الأَعْلَى – Do not worry or be afraid. You are the victor.” So Prophet Moses (ع) throws his staff, and of course, it becomes a real living snake. Not only that, but it goes and swallows all of the ropes and staffs previously thrown by the magicians.

The second the magicians see that, they know what Prophet Mūsā (ع) just did was not magic. That staff, that snake, that literal swallowing of objects from an animal that was a literal staff a few seconds ago — that is not magic! Instantly they fall into sajdah, prostrating their faces onto the floor. They exclaim, “آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى – We believe in the Lord and Master of Aaron (Hārūn) and Moses (Mūsā)!”

Just imagine the anger and frustration Pharaoh is experiencing. His entire plan backfired into the exact opposite outcome. Instead of Prophet Mūsā (ع) being humiliated, he came out as the unquestioned hero! But Pharaoh is a man of the most extreme propaganda. In that moment he tries to flip the script – “Did I give you permission to accept him as a prophet? Ohhh… He (Moses) is the one that taught all of you magic in the first place! You all have been scheming this against me the entire time! — Guess what? I am going to mutilate and crucify all of you! I will chop off your opposing limbs and hang your corpses on tree trunks! Then and only then will you all finally realize who is more powerful and severe in executing continuous punishment!”

At that, the magicians say what Allāh quoted in the Qurʾān, “We will never prefer you, O Pharaoh, over all the clear signs of God that have come to us, let alone The One True God Allāh Himself! So go ahead and do whatever you want to us! Anything and everything you can do – like torturing us – is limited to this worldly life! We have wholeheartedly believed in our Lord and Master and hope that He will forgive us for our mistakes and everything you, O Pharaoh, forced us to learn and perform in terms of magic. — Allāh and His compensation is far greater and everlasting than anything you could possibly do!”

These magicians saw the truth as truth. As the phrase goes, “game recognize game” and they knew that what they did was magic, but what was done at the hands of Prophet Mūsā (ع) was something that could only be done by the divine intervention of The One True God. Thus they instantly believed.

And their belief was so strong and firmly rooted, even though they just accepted Mūsā and Hārūn (ع) as prophets moments ago, they knew that Pharaoh is a human who can only hurt them in this world. Pharaoh’s worst torture techniques will be painful, yes, but once they die, Pharaoh cannot do a single thing to them. Rather, it is Allāh who has full and everlasting control, power, and authority in this life and the next. So when Allāh ﷻ chooses to forgive and reward, that is far better and everlasting than any possible material luxury Pharaoh could ever bribe them with. And Allāh ﷻ’s punishment against those who reject Him is more severe and everlasting than 100 years of receiving the worst torture exacted by Pharaoh.

If we are obedient to Allāh ﷻ, no one can harm us in the hereafter. They may be able to hurt us verbally and physically – in very painful ways – in this world. But it will end when I die. As for the reward from Allāh for my patience and submission to Him – it is forever and ever. As for the punishment from Allāh against those who reject and oppress, it will forever and ever.

Sometimes people will really hurt you in this world. The pain will be unbearable. But if your relationship with Allāh ﷻ is strong, you will be escorted into God’s Paradise in there hereafter, while your disbelieving oppressor will be dragged and thrown face first into the fire of Hell. — Keep your faith strong, O Believer! And let Allāh handle your situation!

The post IOK Ramadan 2025: You Can Only Hurt Me in This World | Sh Mudassir Mayet appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13, Episode 14

Transcript

 

The post IOK Ramadan 2025: Hereafter | Sh Mudassir Mayet appeared first on MuslimMatters.org.

‘The chanting you heard was not directed at you in any way,’ inspector tells Sydney man who complained about neighbour’s Christmas party in Glenmore Park

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A NSW police internal investigation has found that off-duty officers who allegedly shouted “Allahu Akbar boom” and “Hezbollah” at a Christmas party after a verbal dispute with a Muslim man who lived next door were indulging in “banter between friends”.

The incident allegedly took place on 13 December at Glenmore Park in western Sydney, after the man complained to his neighbours about water from their swimming pool leaking into his property.

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It begins with a whisper: a message slides into your consciousness with the practiced ease of a skilled assassin. “Have you heard about…” The words hang in the air, and in that suspended moment, a profound power dynamic unfolds. Make no mistake: this is not merely gossip; it’s the redistribution of social capital through character assassination. What masquerades as “just sharing information” reveals itself as a weapon wielded in the silent warfare of reputation. 

Like those who now gather around tables before dawn, carefully choosing what will sustain them through the long hours of fasting ahead, we too should be mindful of what fills our social spaces. But unlike the careful consideration given to what nourishes the body during these sacred days of Ramadan, we rarely scrutinize what passes our lips when it concerns others’ reputations. The irony is stark: we meticulously avoid a drop of water touching our tongues from fajr to maghrib, yet let torrents of destructive speech flow freely when speaking of others.

Precision-Guided Missiles

Let us strip away the comfortable illusions: words are instruments of power. When deployed against the defenseless, they become tools of oppression as real as any physical constraint. “Words are arrows,” warned Imam Ali ibn Abi Talib, but this metaphor sanitizes their true nature. Words are precision-guided missiles that destroy not merely reputations but entire lives: careers demolished, family bonds severed, mental health shattered beyond recognition. Behind closed doors, victims of our careless speech collapse under psychological torture, their very sense of self disintegrating as community after community turns against them.

And you, yes you, become complicit with each passive nod, each failure to demand evidence, each cowardly silence that prioritizes your social comfort over another’s dignity. The Qur’an confronts this moral abdication with surgical precision:

“Why, when you heard it, did not the believing men and believing women think good of themselves and say: ‘This is obvious falsehood’?” [Surah An-Nur: 24:12]

“Words are arrows,” warned Imam Ali ibn Abi Talib [PC: Possessed Photography (unsplash)]

This isn’t gentle guidance; it’s a damning indictment of our collective moral failure.

Imagine standing before your Creator, every instance where you participated in this systemic oppression laid bare: the whispered accusations you amplified, the context you deliberately omitted, the times you cloaked character assassination as “just asking questions.” The angels who recorded your every utterance stand as witnesses, their eternal ledgers containing words you yourself have forgotten speaking. These vigilant scribes who never sleep, never forget, and never fail to capture every syllable now present the complete record of your speech. The Prophet Muhammad ﷺ didn’t merely suggest discretion; he recognized that the tongue serves as the primary instrument of injustice. Your defense that you were “just passing along information” will collapse under the weight of its own moral bankruptcy.

Of Sacred Speech And Cowardly Silence

We’ve all experienced that moment when someone leans close, voice dropping to a conspiratorial whisper: “Did you hear what they did?” In that moment, a moral test presents itself. Your response, whether eager reception or principled rejection, reveals not just your character but your relationship to power itself. Will you participate in the destruction of another’s reputation for the fleeting currency of insider status? And have you considered the chilling reality that tomorrow, the same machinery of social destruction could turn against you with equal efficiency?

The pious predecessors understood what we conveniently forget: that words create reality. Imam Malik ibn Anas would bathe, apply perfume, and don his finest clothes before narrating hadith in Medina. The renowned scholar Muhammad ibn Sirin was known to perform ritual ablution before transmitting even verified information, a physical acknowledgment of speech’s sacred power. The hadith compiler Imam al-Bukhari would pray two rakʿahs of prayer before recording any prophetic tradition. This wasn’t mere symbolism but a profound recognition that words reshape the social landscape, determining who is embraced and who is exiled. If these towering figures approached confirmed knowledge with such reverence, our casual transmission of unverified claims represents not just carelessness but a form of violence.

Examine the mechanics of how truth erodes: a hesitant “I think maybe…” transforms into “I heard definitely…” and finally calcifies as “Everyone knows…“ This isn’t accidental; it’s a deliberate alchemy that transmutes suspicion into social consensus without the inconvenience of evidence. In our digital age, this process accelerates exponentially, creating parallel realities where the accused stands convicted without trial, defense, or appeal.

Consider the devastating scandal that engulfed Aisha , Mother of Believers. For weeks, she suffered in agonizing isolation as rumors consumed her reputation. Her body wasted away until she had no tears left, describing her pain as beyond any physical suffering she had endured, a soul-deep wound inflicted not by enemies but by those she considered family. The power dynamics were unmistakable: accusations flowed from those seeking to undermine the Prophet’s ﷺ mission by attacking his household, while others amplified these claims to secure their own social position.

The divine warning thunders through centuries:

“Those who love to see immorality spread among the believers will have a painful punishment in this life and the Hereafter. And Allah knows and you do not know.” [Surah An-Nur; 24:19]

This isn’t merely cautioning against gossip; it’s exposing our psychological attraction to others’ moral failures, a perverse comfort we find in their downfall that allows us to feel superior while doing nothing to improve ourselves or our communities.

Yet make no mistake: absolute silence in the face of genuine injustice represents not piety but moral cowardice. When actual harm occurs and you remain mute, your silence doesn’t preserve peace; it preserves oppression. One day, those who suffered while you knew and did nothing might rightfully name you as complicit: “You witnessed the truth yet chose your comfort over our protection.” The false binary between harmful speech and unconditional silence serves those in power by neutralizing legitimate criticism under the guise of spiritual discretion.

The Strength Of Moral Discernment

Between reckless accusation and cowardly silence, lies a third path: principled, evidence-based intervention that prioritizes justice over comfort. The Prophet ﷺ advised leaving “what doesn’t concern you,” but this wasn’t permission for apathy. Rather, it demands discernment, the wisdom to distinguish between idle curiosity about others’ affairs and moral responsibility to confront genuine harm. The question isn’t whether to speak or remain silent, but whether your words serve truth or merely your own social interests.

The Prophet ﷺ advised leaving “what doesn’t concern you.” [PC: Dendy Darma Satyazi (unsplash)]

Try this unflinching exercise: When negative information reaches you about someone, close your eyes and visualize them not as an abstract character in a story but as a fully human being. See the dark circles under their eyes from sleepless nights spent wondering who still believes in them. Feel the cold sweat of anxiety as they enter rooms, calculating who has heard what version of their alleged transgressions. Now reverse the roles completely: place yourself as the subject of the same accusations, feeling decades-long relationships disintegrate over claims you cannot effectively disprove. Would you spread such information without certainty? This exercise strips away pretense and confronts you with the moral weight of your speech.

In our networked world, this ethical challenge has gained unprecedented urgency. A rumor that once traveled through neighborhoods now races across continents instantaneously, preserved eternally in digital amber. Each thoughtless share, each “just letting you know” message, each public innuendo fuels a machine of destruction that operates with ruthless efficiency while maintaining plausible deniability for all participants. “I was just sharing what I heard” becomes the modern equivalent of “I was just following orders,” a moral abdication disguised as neutral information sharing.

Those with genuine spiritual maturity instinctively recoil from unverified claims, not from naivety but from acute awareness that our words actively create the communities we inhabit. They recognize that the momentary social currency gained from sharing scandalous news pales against the permanent moral debt incurred by participating in another’s destruction. They live with the constant awareness of the angels at their shoulders, recording each word in an unfading ledger, capturing not just what was said but the intention behind it. Their restraint isn’t weakness but profound strength, the discipline to resist the intoxicating power that comes from controlling others’ reputations.

If you’ve already participated in this system of reputational violence, the path to redemption remains open but demands more than private regret. True repentance requires public repair: seek those you’ve misled and correct yourself without excuses or deflection. Then speak well of those you’ve wronged, not merely to clear your conscience but to begin restoring what your words destroyed. Anything less transforms apology into performance, concerned more with reclaiming your moral standing than repairing the damage you’ve caused.

A person refined by these principles develops not just a reputation but a moral authority that eclipses superficial influence. When they speak, people listen, not because they wield institutional power but because they’ve demonstrated the courage to value truth over convenience, principle over popularity. Their restraint testifies to inner discipline, and their interventions carry the weight of discernment rather than impulse.

“Whoever believes in Allah and the Last Day should speak good or remain silent,” declared the Prophet ﷺ with unflinching clarity. This isn’t gentle advice but a fundamental standard that separates superficial faith from authentic conviction. When questionable information about another reaches you, this principle demands not passive acceptance of whatever narrative benefits you, but active interrogation of both the claims and your own motives in receiving them.

In every word, in every silence, your moral compass reveals itself. Each time you pass along unverified information, you aren’t merely sharing news; you’re actively participating in systems of power that destroy lives while maintaining the fiction of your own neutrality. And know with certainty that angels are recording every word, every whisper, every innuendo.. these tireless scribes who never sleep, never tire, and never miss even the subtlest inference in your speech. The Qur’an reminds us:

“Not a word does he utter but there is a vigilant Guardian.” [Surah Qaf; 50:18]

Choose wisely, for in the economy of justice, nothing is forgotten, nothing is without consequence, and no one escapes accountability for the worlds their words create.

 

Related:

– The Top 5 Misconceptions of Backbiting and How To Respond To Them

– The Muslim’s Stance Toward Ethical Crises and Scandals [A Summarized Paper]

 

The post Time To Take Stock Of The Weight Of Our Words: A Moral Indictment Of Our Complicity appeared first on MuslimMatters.org.

This Ramadan, MuslimMatters is pleased to host the Institute Of Knowledge‘s daily Ramadan series: Ramadan Reflections. Through this series, each day we will spend time connecting with the Qur’an on a deeper, more spiritual, uplifting level.

Episode 1, Episode 2, Episode 3, Episode 4, Episode 5, Episode 6, Episode 7, Episode 8, Episode 9, Episode 10, Episode 11, Episode 12, Episode 13

Transcript

We start by mentioning Allah, praising Him, thanking Him, and asking Him to bless and honor our beloved Prophet and Messenger صلى الله عليه وسلم.  

 As we start our 14th session, we are looking at the 14th juz of the Qur’an, which covers surah 15, surah al-Hijr, and surah 16, surah al-Nahl. Towards the end of surah al-Nahl, Allah subhanahu wa ta’ala spends a number of verses, reminding us to be people who keep our promises. If I made a promise, if I entered into a contract, I should wholeheartedly stick to that. Allah subhanahu wa ta’ala, He says in verse 91, 

وَأَوْفُوا۟ بِعَهْدِ ٱللَّهِ إِذَا عَـٰهَدتُّمْ وَلَا تَنقُضُوا۟ ٱلْأَيْمَـٰنَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ ٱللَّهَ عَلَيْكُمْ كَفِيلًا ۚ إِنَّ ٱللَّهَ يَعْلَمُ مَا تَفْعَلُونَ ٩١ 

Honour Allah’s covenant when you make a pledge, and do not break your oaths after confirming them, having made Allah your guarantor. Surely Allah knows all you do. (Quran 16:91) 

 Meaning, fulfill the promises you have made to Allah when you made them. This could refer to any promise that we have made to Allah. By me being a human being and a Muslim, I have engaged in a contract with Allah. Oh Allah, I will believe in You. I will worship You and You alone. I will pray five times a day. if I have the wealth, I will give zakaah. If I’m physically able, I will fast. If I have the wealth and ability, I will perform hajj. I’ll be good to my parents. I’ll be good to my spouse. I’ll be good to my kids. I’ll take care of the poor, the weak, and the orphans. I will not be angry, oppressive, tyrannical, arrogant, greedy, hateful, nor envious. Rather, I will be kind, soft, caring, generous, forgiving, and all of these good qualities.  

 And Allah continues to say again that do not break or violate these promises or oaths that you have made. If you say, I swear to God I will do such and such, that is a yameen (oath). Also, anything that when we contractually obligate ourselves with one another. For example, if I have signed a contract, I will give you this money tomorrow at 3pm, then neither should I come late, jip you in the amount, nor should you give me any less than we agreed to. 

 And before we get into the details, there’s a caveat that always comes up, that this is to the best of our human ability. Maybe, there’s just a major thunderstorm, and there’s absolutely no way I could get there at 3 PM. Like, even if I left at 3 PM, I would not have been able to make it. Right? These are things that hopefully Allah subhanahu wa ta’ala, our God, will overlook. And us, as human beings with each other, should also overlook if it’s a legitimate reason. If you’re five minutes away from me and were supposed to meet me at 4 PM but I think to myself that I was supposed to be there at 3PM, but I can get there at 7PM. That is breaking and violating this promise and trust which I have engaged in with you.  

 Allah says that He has made you know a contractual obligant in that party. That you are a party to that contract. You have a responsible part in that contract. Allah knows everything that you do. And then Allah gives us an example. Allah paints beautiful examples and parables within the Qur’an to help us understand the importance of the things that He’s teaching us. He says, 

وَلَا تَكُونُوا۟ كَٱلَّتِى نَقَضَتْ غَزْلَهَا مِنۢ بَعْدِ قُوَّةٍ أَنكَـٰثًۭا تَتَّخِذُونَ أَيْمَـٰنَكُمْ دَخَلًۢا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِىَ أَرْبَىٰ مِنْ أُمَّةٍ ۚ إِنَّمَا يَبْلُوكُمُ ٱللَّهُ بِهِۦ ۚ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ٩٢ 

Do not be like the woman who foolishly unravels her yarn after it is firmly spun, by taking your oaths as a means of deceiving one another in favor of a stronger group. Surely Allah tests you through this. And on the Day of Judgment He will certainly make your differences clear to you. (Quran 16:92) 

 That people, when you have made a promise, oath, or entered into a contract, don’t be like this particular woman who was known in Mecca. She would tear and rip apart her spun yarn. Maybe, she sewed or knit some kind of a fabric. After she was done, she would just tear it apart. This was a known woman in Mecca, that would do that. Or maybe this is a hypothetical example of a fable. There was a woman that would do such a thing. Again, you can imagine that she’s knitting a quilt or a shirt. Then, as it’s done or as it’s about to be done, she thinks, “Nope. Never mind. Start over. I don’t want it.” Allah is saying, ‘don’t do that.’ When you have made a promise, engaged in a contract, or committed yourself, stick to it. When you have said, shook hands, signed the paper, you have agreed to something, stick to it. 

Don’t rip your hand out and rip the paper-in our metaphorical terms or literal terms, like that woman who would go and rip her fabric or cloth after having sewed and stitched it together. Allah subhanahu wa ta’ala is very clear about these things. And Allah says that if you do that, it’s like you’re just falling and slipping out. You’re making a huge mistake. Don’t do this to yourself. You’re hurting yourself. You’re harming yourself. You’re violating your own self. You are going to taste, وَتَذُوقُ السُّوءَ بِمَا صَلَتُمْ عَنْ سَبِيلِ اللَّهِ You’re going to taste the consequences of what you have done. 

وَلَكُمْ عَذَابٌ عَظِيمٌ And you have a very harsh, severe punishment.

Obviously, these ayahs are kind of intermixed with telling the believers, “Don’t violate your promise and trust to Allah.” But within it is also the scenario for people. For example, a husband by the contract of nikkah, is supposed to take care of his wife and children by giving them food, shelter, housing, and whatever else it is they need for their function. He says, “No, I’m not going to feed you. No, I’m not going to clothe you. No, I’m not going to give you shelter. Go pay for your own medical bills. I’m not going to do any of that.” That person is violating both the contract which they made to Allah by entering into this marriage contract and to his wife and children.  

And again, as we said before, this is to one’s ability. Somebody may have lost their hands, so they cannot work anymore. That is a separate scenario. We’re talking about someone who has the wealth or has the ability. Yet, he says, “Handle it yourself. Not my problem. It is your problem.” This includes any other kind of situation. When we see people who are in positions of leadership and authority who are supposed to protect people, yet they go and hurt and harm people. They are supposed to ensure public safety, yet they spy on people and hurt innocent people. They have made a promise of civil service. Yet, they go and violate that. Whether be it students to their teachers of, I will participate. I will attend class on time. You know, I will be respectful. I will complete my assignments. And they can violate that. Or it can be teachers or any boss or employer who has a responsibility, “I will look after you. I will help you. I will teach you. I will educate you. I will support you”. And then, they fail to do that out of negligence not because he cannot do it. He thinks, “I’m trying my best, but I can’t due to laziness, out of negligence, not caring.” This is breaking a promise. And this is something extremely, extremely, extremely terrible. 

So much so that the Prophet Muhammad صلى الله عليه وسلم (May God bless and honor him) said, آية المنافق ثلاث that from amongst the many qualities of a hypocrite, of someone who says one thing but believes another thing, are three. And one of them that he mentions is إِذَا وَعَدَ أَخْلَفَ When he makes a promise, he breaks it. And then, وَإِذَا اؤتُمِنَ خَانَ when he’s trusted with something, he betrays it. For example, if you trust me to help you, you go ahead, and they break that trust. 

Oh people! أَوْفُوا بِالْعُهُود Go and fulfill your promises, trusts, and covenants that you have made with Allah. If someone rightfully expects something from you, give it to them and fulfill it to the best of your ability, lest Allah hold you and I accountable. And when we are people of honesty, trustworthiness, and fulfilling our promises and contracts, then this is the title that people gave the Prophet Muhammad صلى الله عليه وسلم , al-Amin, “the trustworthy”.  

May Allah make us trustworthy and people that others can rely on. 

O Allah! You are so perfect. We end by praising You and thanking You. There is nothing worthy of our worship or devotion except for You. We seek Your forgiveness. And we turn to You in repentance. We end by asking You to bless and honor our beloved Prophet and Messenger, Muhammad صلى الله عليه وسلم . 

The post IOK Ramadan 2025: Promises | Sh Mudassir Mayet appeared first on MuslimMatters.org.

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