More than a million people sign petition demanding release of Palestinian rights activist.

Our first night back in al-Zawayda felt strangely familiar and safe. Many of our neighbors had returned after the ceasefire, so we were not alone.

Recalling the courage and generosity of Ahmad and Amin.

The new moon over Edinburgh, 1st March 2015. (Source: New Crescent Society).

The issue of when to start Ramadan and when to have Eid has been a bone of contention as long as I’ve been Muslim and probably for much longer. I was made aware of it during my first Ramadan, as the group I was staying with fasted what seemed to be an extra day and went from Harlesden to Dalston to offer our Eid prayers in the Suleymaniye mosque instead of our local one. The issue was that some of the local mosques were basing their decision off calendars, while the Turkish-run mosque was waiting for the moon to be sighted before declaring Ramadan over. Over the past few years there has been an uneasy truce; some mosques, including the so-called major mosques, follow the sightings reported from Saudi Arabia while others waited for more reliable sightings, usually a day later, from anywhere east of the UK but usually South Africa (which is slightly more easterly than the UK but a lot further south than east). There is a communal effort, organised through the New Crescent Society, to sight the new moon in the UK and the old perception that the moon could not be reliably sighted in the UK has been overturned and with it the reliance on South African sightings. This year, however, a Deobandi organisation broke with this tradition by announcing the start of Ramadan the same day as the Saudis did, on the basis of a single sighting through binoculars against a welter of negative sightings from around the UK, and the mosques that followed them relayed it to their followers. This was a great surprise to a lot of us: why was Croydon mosque starting their fasting on Saturday, despite so many negative sightings?

Why is there this disunity? The simple answer is that Saudi Arabia persists in announcing the sighting of the moon when it cannot possibly have been sighted, and their sightings are routinely accompanied by negative sightings from the same region and sometimes from Saudi Arabia itself. The pattern seems to be that they announce a sighting on the first day on which a sighting was possible anywhere in the world. On one occasion, scientific data showed that the new moon might be visible, albeit only with a telescope, in one corner of South America and nowhere else, which Muslim observation bore out, but the Saudis still claimed a sighting. Every year, following these announcements, Muslim satellite TV relays it and Muslim social media is full of of Ramadan or Eid greetings, and without bothering to verify the claim, governments across the Arab world and “major mosques” in the diaspora announce that the new moon has been sighted and it’s Ramadan or it’s Eid. There’s a lot of social pressure which seems mean to resist. Ramadan mubarak. Eid mubarak. Until now, there’s been a group of Muslims, and a network of mosques, which insist on waiting for a reliable sighting to declare the new month. Originally they relied on sightings from easterly countries; more recently, they have moved towards sighting it here. Sometimes the two camps start or finish the same day, but usually not. As I recall, the last time this happened was 2007, when Ramadan coincided with September and everyone started and finished the same day. Broken clocks tell the right time twice a day.

This year, however, Wifaq al-Ulama, a Deobandi body, announced that the moon had been sighted last Friday evening, and thus Ramadan began last Saturday. We first learned of this when Croydon mosque in south London announced that Ramadan had begun; it took a couple of hours for the organisations to clarify why. It seems one of their sighting experts had travelled from his home in Bolton near Manchester to Hope Cove in Devon (not Cornwall as they claimed), some 300 miles further south, and there saw it in his binoculars. They posted a video of him standing in front of his binoculars (mounted on a tripod) and exclaiming “W’Allahi I saw it!”. When questioned about why a sighting only available through binoculars was valid all of a sudden, they informed us they had received a “new fatwa” from Darul-Uloom Karachi, which (or an English translation of which) a related group called ICOUK posted on their website. The questions were not included in this posting; when asking a question of a mufti, one is required to state the relevant facts as the answer might be different otherwise, and the facts here include that the UK’s Muslim community is not a purely Hanafi community but a mixed-madhhab community which, apart from those who simply followed the Saudi announcements, had settled on a method of sighting the moon with the naked eye and sharing the sightings. Wifaq al-Ulama and ICOUK now tell us that they aligned with this position previously because of partial reliance on the Moroccan moonsighting establishment which relies on naked-eye sightings in accordance with the Maliki madhhab; they are Hanafis, and their fiqh accepts sightings through optical aids. However, some of the Muslims in the UK, both converts and migrants from Africa and descendants of both, also follow Maliki fiqh. There are also people such as Somalis and some Arabs who are Shafi’i. This is a mixed community and always has been.

A major criticism of those who insist on traditional moon-sighting methods is that we are causing dissension, or fitnah; yet in the past ten years or so, much of the Muslim community had settled on reliable easterly sightings and then more recently on local naked-eye sightings. There really was no fitnah. In any case, the Prophet (sall’ Allahu ‘alaihi wa sallam) said in a hadith narrated by Abdullah bin Umar (radhi Allahu ‘anhu), “Allah will not let my Ummah unite on misguidance”, so a group of Muslims calling for a return to the Sunnah cannot be called fitnah unless they use undue force or disrupt Muslims celebrating Eid or whatever; Allah knows best. Much as it is not a fitnah for people to call for Muslims to revive any other Sunnah as long as we refrain from using derogatory language about people slow to respond, especially when they are not things that are compulsory, or things where there is disagreement on whether they are or not. For example, while encouraging the wearing of niqab, we don’t abuse women who refuse to wear it, or their husbands, as I have seen people do. I have seen a few unacceptable comments under the announcements on Facebook by ICOUK and Wifaq al-Ulama, suggesting they had “gone rogue” or been ‘bought’ by the Saudis, but for the most part those of us advocating sticking to the Sunnah on this matter have shown good manners and patience. But it’s a mystery why reviving this particular Sunnah is so controversial; maybe because it’s not as convenient in modern times as a fixed calendar. But Islam has never used fixed calendars.

Over the years I’ve developed a lot of respect for the Deobandis; they maintain some of the best Islamic teaching institutes in the western world and they have stood firm on the Sunnah over the years, including outward aspects of the Sunnah such as the beard, turban and hijab. Sometimes they are too harsh, with the result that ordinary Muslims think ill of other Muslims who have never heard of their scholars, but nonetheless, as a result of their initiatives we have access to reliable sources of halal meat and there are places in British towns and cities where people are unafraid to dress according to Islam. Still, their action last weekend let the community down; they acted as if they were the community rather than being part of one, and threw a long-standing effort to revive the Sunnah into disarray.

Possibly Related Posts:

• The Drumlanrig jolly
• Muslim men behaving un-dadly
• Tories show their repressive side with ban on HT
• Rushdie, Khomeini and Muslims here and there
• Do they know what representation means at all?

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

Transcript

You know when we look at what’s going on in Palestine, in Gaza. We always are hopeful of and we’re certain of a better day for the Palestinian people. And we can already imagine the day when Palestine is free and the people there are liberated from the thugs known as Zionists. And we can only imagine the celebration, the joy, the excitement, the visitations that will happen as a result. And we kind of got a glimpse of that. A very nice glimpse of that when Syria was liberated from the tyrant Bashar al-Assad. However, let’s pause here for a moment and appreciate something the Quran says about Musa alayhi assalam. 

 Because in the time of Musa, when he was still in Egypt, him and his people, the believers of that time, were being persecuted. They were being oppressed, they were being killed left and right. And them, like us, were imagining the day where Allah’s promise comes to light. Allah subhanahu wa ta’ala promised the people of Israel, the people, the believers of that time. He promised them that they will be saved from Fir’aun; that they will be free one day. They were waiting for that promise as we wait for the promise Allah subhanahu wa ta’ala made about Jerusalem; that it will one day be liberated and we will enter it the way it was entered the first time in the time of the companions. 

 But in light of that, Musa alayhi assalam says, “that will happen”. He says, “Allah’s promise will come to light; Allah subhanahu wa ta’ala will bring the demise of your enemies And you will be free on this earth”. And now here comes a punchline. Look how Musa alayhi salam is thinking! While they are envisioning a better day, the day when all of this death and destruction ends, the day when people are no longer seen as oppressed, the most public, the most viewed, the most witnessed, observed genocide in human history. And when all this ends, Musa alayhi salam) is not thinking about the celebrations. He’s not thinking about a better future. He’s thinking about the following: When this happens, Allah subhanahu wa ta’ala will be watching. What are you going to do? Oh, this is really interesting! 

 What is Musa alayhi assalam saying? Like wow! Way to kill the moment, right? No, no, Musa alayhi salam is a messenger. He’s a teacher. He’s a murabbi. He is disciplining and training the next generation to succeed. And what he’s teaching them is: Don’t be so fixated on the celebrations and the victories. You have to understand, everything is a test. Right now, under oppression. Right now, we Muslims, while viewing what’s going on in Palestine and elsewhere. This is a test. What are you going to do? Are you going to be concerned with your own livelihood? Isolate yourself or say I don’t want this. Don’t bother me with this stuff. I just want to live my life peacefully. I don’t want to put my career at risk. Is that what we’re going to do? That’s a test/ some people do that.  

 Or are we going to face the challenge as we are commanded to do. It’s a test. And some people will pass. Similarly, When the rubble settles, and the rebuilding starts, and we see a prosperous Palestine, a free Palestine, Musa alayhi salam is saying Allah subhanahu wa ta’ala will be watching. What are you going to do with that prosperity? What are you going to do with that freedom? It’s a test as well. And this is such a beautiful lesson because it’s essential to us to be able to do this. It’s essentially telling us and teaching us – dear brothers and sisters, pay attention to this – a believer is someone who focuses on the here and now. 

 Yes, we’re optimistic and we’re hopeful. We imagine a better future. But our focus is on the here and the now. And we embrace and appreciate the fact that Allah subhanahu wa ta’ala willed. He can change the situation overnight. In fact, quicker than that. If Allah subhanahu wa ta’ala wanted to, He could liberate Palestine right now. But the point of this life is not simply convenience, comfort, and luxury. The point of this life is to strive and to struggle as an investment for our afterlife. It just so happens to be that our generation is a generation that strives and struggles to fight back against oppression. And it’s stressful. And it’s frustrating. And it’s emotionally scarring. And it breaks the heart. But we will embrace that. And we will do it because we want to pass the test. 

 And when the day comes, when it comes, then we will be ready, inshallah, with the advice of Musa alayhi assalam, with the mindset of Musa alayhi assalam. To realize that it’s a test, are we going to be people who succumb to that prosperity and become corrupted by that prosperity and begin to use our prosperity to harm others and to oppress others? You know, like the Zionists. We were oppressed in Europe, the Holocaust and what not, even though Zionism began before all of that, right? Let’s not forget that. But then they get all that they got and then they use it to do the same thing they were complaining about before, right? We need a state for ourselves, they say. Because we’re only saved there. And then they use that to oppress others. 

 Wow, what a failure right there! See, they failed what Musa, alayhi salam, told them. What are you going to do with that? So dear brothers and sisters, we live in a difficult time; a time full of turmoil. But it is a test. And the day will come where it will be peace and prosperity. But that too is a test. And you know what? Sometimes, a lot of times. If not most of the time. It is easier to maintain our ethics and our morals to be embracing our faith, to be committed to our faith in times of difficulty than it is in times of peace and prosperity. We want it. We’re going to work for it. But once we get there. We’re going to remember the advice of Musa, alayhi assalam. 

 Perhaps your Lord will bring your enemies to their demise. And He will bring you freedom and peace on the land. And then He will watch what you are going to do.  

 As-salamu alaykum wa rahmatullahi wa barakatuh. 

The post IOK Ramadan 2025: A Believer Knows the Test | Sh Tarik Ata appeared first on MuslimMatters.org.

Halal or haram? Flirt to convert? Why didn’t he call? The comedian and matchmaker discusses a fraught Muslim dating scene and her new Hulu show

Does a hedonistic lifestyle prevent young Muslims from ever finding love? Should Muslims flirt to convert? What’s the right halal to haram ratio?

Like any dating demographic, the rules of romance for Muslims looking to meet other single Muslims are fraught. So Yasmin Elhady is stepping in as their nosy auntie, helping them navigate everything from lifestyles choices, which may include alcohol and sex, to spirituality and attachment styles, on Hulu’s new dating show Muslim Matchmaker.

Continue reading...

Awkward Apologetics 

There are certain tried and tested truisms that are triumphantly hurled towards inquisitors testing the rationality of rites received by revelation that, in the process, betray the revelation they are meant to defend. Modern man is thoroughly desacralized by skepticism of spirituality born from witnessing sinister intentions hidden in sacred language, by devils parading in the robes of popes and priests whose insatiable greed for personal ambition and enrichment consumed the souls of those they claimed to lead.

In many ways, Europe’s heart collectively broke after the 30 Years War, and it has never found the courage to hope again; rather, it has preferred to erect a cathedral for a civilization of cynicism atop the ashes of the charred remains of its burned and buried religion. Western thought is a grand pantheon built upon the graveyard of fallen ancestors, where centuries-old wailing over ruined dreams still echoes in its halls like a dull backdrop to the worship of its new idols.

The legacy of colonialism exported the bitterness of survivors of a failed religion and unceremoniously coronated it as the intellectual king to whom the minds of all peoples of the world were unwilling subjects. The love of God and betterment of man have become oppositional categories in the European mind, and it is his voice that echoes in the recesses of our heart, stirring anxieties of irrationality that manifest in insecure apologetics.

So, when we are pressed to address the purpose of the faith we confess, we must bend and shake, rend and break the coherence of the very things we claim to believe simply to assuage the cynicism that reverberates in the deepest recesses of our own minds. Everything we do must be transformed into the material benefit of man; it is not enough to say that the purpose of our entire existence is God Himself.

So, when we are asked the purpose of the fast, we proudly proclaim, “the benefit of man! Do you not see that hunger and thirst make us less averse to assist in the existence of all the poor? That fasting brings the body health; that hunger teaches us to disburse our wealth; that we learn the discipline we need to achieve all we want and more?”

Where, then, is the place of God who commands? The place of obedience to demands from Him who holds our lives between his hands? Where is the place of “I listen and obey,” of punishment for those gone astray, of examples of Prophets who left their families alone in the desert sands?

We are turned into slaves of the material, of time and space, of benefit and harm, of the temporal limitations of a usurper mind that rules with an iron fist over the kingdom of an infinite heart. There is only one method to break the shackles we’ve accepted: “Say, if you love Allah, follow me! Allah will love you.”

The True Purpose of Fasting

Is taqwā not a benefit enough for us to gain; is His Pleasure and Promise not worth the self-restraint? Why must we conjecture and contrive when we can easily find the purpose in His most divine speech itself:

“O believers! Fasting is prescribed for you—as it was for those before you—so that you may practice taqwā.” [Surah Al-Baqarah; 2:183]

Sometimes, the performance is the purpose; the form is the function; the pain is the point. What is this taqwā that is mentioned, how can it be understood? Recall when ʿUmar b. Al-Khattāb questioned ʿUbayy b. Kaʿab (may Allah be pleased with them both) about taqwā. Recall the latter’s response, that taqwā is like walking upon a road beset by thorns, so you gather your clothes and walk carefully by.

To have taqwā is to be in constant mindfulness of the presence of Allah , that every breath that is breathed, and every image that is seen, and every sound that is heard, and the utterance of every unkind word, is known by Allah . Taqwā is to protect oneself from the displeasure of Allah by finding respite in the love of Allah : “and they realized that there is no refuge from Allah except in Him.”

To fast is to turn the entire body into a vehicle that reminds of Allah . Every pang of hunger that causes sudden bursts of anger; every scratch in a thirsty throat and every night spending the time for sleep in wakeful prayer instead; these all fill with the remembrance of Allah . The form of fasting turns the body into a vehicle for the function of fasting: the pain and discomfort of the practice continuously remind us of the presence of Allah .

This is not to deny that there is material benefit as well: the body does gain health, the heart becomes less attached to wealth, and discipline does become less cumbersome to an unruly mind. But these are not the purposes but the benefit, not the consequence but the beneficence of a God who has taken the whole world into the folds of His infinite mercy. These are rewards for the pursuit of His Pleasure; they are not the purpose themselves.

The Danger of a Materialized Islam

We must be cautious in our apologetics, lest we turn Islam into another material ideology. The disease in the heart of Western thought is bitterness masquerading as arrogance. 

Imagine a man who loved his wife, showered her with attention and affection, love and devotion, spending his night and day in her worship. What, then, when he returns home one day to find that she has always had another man; that he was just a means for her enrichment when her pleasure was at the hands of another? This man roams with a broken heart, warning all about the treachery of a woman’s art, vowing that he will never be fooled again by another demon in a woman’s form.

Shall a man who has a loving wife, the mother of his children and the coolness of his eyes, who loves him and respects him, cares for him as he cares for her, respond to this heartbroken polemicist by adopting his language? Why would a man who has only ever experienced love and devotion from his wife accept the premises of one who has been so horribly betrayed?

The Western mind has still not recovered from the discovery that its chosen religion was nothing more than the plots of the kings and popes to disguise idol worship in the words of a prophet they pretended was God. Its bitterness has desacralized the world, removed all love and intuition, rendering it incomprehensible, reducing everything beautiful and divine to brazen materialism. To engage in apologetics using its own language is to ingest the toxicity of bitterness that is not our own.

We were never betrayed by the religion of God; it was we who betrayed it. And we continue to betray it every time we pretend that the life that was created by Allah , is sustained by Allah , will be brought to an end by Allah , was created to simply live and die without returning to Allah .

We fast for Him and no one else. And everything we gain from it is from His beneficence and nothing else.

 

Related:

– What Fasting Demands From Us | Mufti Taqi Uthmani

– Prophetic Guidance For An Exemplary Ramadan

 

The post Why We Fast: The Theological Danger Of Awkward Apologetics 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

Transcript

It’s very important for us to study Iblis. As our enemy, he exposed himself and he made it very clear. He announced to Allah subhanahu wa ta’ala and all of the creation. Allah subhanahu wa ta’ala documented all this for us. He announced what exactly he’s going to do to try to get you and I into hellfire. He exposed himself and he exposed his plan. And this is why Allah subhanahu wa ta’ala documents so much of what Iblis has said and what Iblis seeks to do. And he’s constantly telling us, Iblis is a clear enemy. He clearly has announced his animosity towards you and I. His goal is clear. He wants to subdue us, to make us subservient to his cause, to his cause, his corruption, and his poisons, so that he can easily drag us to hellfire with him. That’s the reality. And in one set of verses where Allah subhanahu wa ta’ala captures what Iblis is announcing in his plan,  

 Allah subhanahu wa ta’ala says the following about Iblis (in Quran 7:16-17): 

 

قَالَ فَبِمَآ أَغْوَيْتَنِى لَأَقْعُدَنَّ لَهُمْ صِرَٰطَكَ ٱلْمُسْتَقِيمَ ١٦ ثُمَّ لَـَٔاتِيَنَّهُم مِّنۢ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَـٰنِهِمْ وَعَن شَمَآئِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَـٰكِرِينَ ١٧ 

 Iblis says, O Allah, because You deceived me – look at his animosity, look at his hatred, look at the evil. He’s accusing Allah subhanahu wa ta’ala of deceiving him. He says, O Allah, because You deceived me, You made this creation better than me. Allah subhanahu wa ta’ala never said that. Because You did this, I am going to wait for them on their path to You, on that straight path you keep talking about, O Allah. That straight path You keep talking about, how it’s easy to get to You, how it’s simple to get to You, how it’s the most efficient way of life, I’m going to sit for them and wait for them on that very path You created in spite of You. And then I will attack them from all angles, from their right, from their left, from above them, from in front of them, and from behind them. 

 In other words, Iblis is saying, I will employ anything and everything at my disposal to corrupt Your creation which You have favored over me, so that what You want for them and of them never comes about. Allah subhanahu wa ta’ala wants mercy for us. Allah subhanahu wa ta’ala wants paradise for us. Allah subhanahu wa ta’ala wants us to submit to Him. He wants a relationship between Him and us. That, Iblis says, he’s going to do everything He can to make sure it never happens. This is his plan. Now, Iblis essentially wants to turn you and me into animals. He wants to take away from us what makes us unique. When Allah subhanahu wa ta’ala told the angels, ‘I know about humanity what you don’t know’.  

 Well, some of the things that Allah subhanahu wa ta’ala gave to humanity that distinguishes the human being; there are three main things, all of which are mentioned in the Qur’an. Allah subhanahu wa ta’ala gave the human being rational capacity, and this is in no particular order. Human beings are distinguished as humans from other creations because of our mind, our ability to use it, what we can use it for. The mind is a blessing from Allah subhanahu wa ta’ala. And He gave us our mind with its uniqueness and its capacity, far beyond any animal, far beyond the jinn as well, so that we have a tool to getting to know Allah subhanahu wa ta’ala; so that we know right from wrong; so we know what is good for us from what is bad for us; so we can make better decisions. That’s there. That’s number one. Number two, language, communication. What makes human beings unique in comparison to animals is our ability to communicate our thoughts, our ability to express ourselves, our ability to link with other human beings and connect with them. 

 So, our language is another thing that distinguishes us from animals. And notice Allah subhanahu wa ta’ala, the crux of our relationship with Him is through what? The Qur’an. And the Qur’an is what? It is a book of communication. It uses a beautiful language to communicate to us from Allah subhanahu wa ta’ala beautiful messages. So, our tongue. And then finally number three, last but definitely not least, what makes a human being distinguished from animals is their akhlaaq. Their manners, their ethics, their values. Animals have no conception of this. They don’t. The male, the father of animals, rarely ever sticks around, only a few species. But normally the father has no presence in the life of its offspring. And the mother’s presence is ‘til the animal or the babies can be self-sufficient on their own independence. 

 There is no akhlaaq, there is no ethics. There is no set of morals. There is no set of ethics. There is no set of morals, what animalsconduct themselves by. It’s basically instinct so Allah subhanahu wa ta’ala gave the human being this fitrah. And we know this word is fitrah, this natural disposition. And part of the fitrah is that we have a general idea of what is right and what is wrong, what is good and what is bad. Animals don’t have this; it’s just instinct. If they’re hungry, they eat. If theyre tired, they sleep. Right? So these three things.  

 So, Iblis because he hates us for our humanness, he wants to corrupt the things that make us human. So he wants to attack your mind; he wants to attack your tongue, your language; he wants to attack your ethics. Now, things are probably coming together when you look at the world today, right? He corrupts the mind by getting us not to use it, right? Either way, there are many ways he does this. One way is by cultural blindness or blind following. Oh, why do you behave this way? Because this is how we found our forefathers behaving. Oh no, no! You can’t ask questions because that’s not part of our culture! Or how dare you challenge the way of our forefathers, the way of our society, right? You know, we see this in America; it’s this concept of, ‘We’re right because we’re so sophisticated as Americans and we’re so advanced.’ You know, and anyone who challenges the way we live-oh, you can’t do that! 

 A lot of people behave this way, right? Or sometimes it’s through false premises, through a lot of these ideologies like feminism, Red Pill movement; all these isms, right? They are built on premises, a certain foundational belief, a foundational principle that the rest of the ideology is then structured upon. And if that’s wrong, the rest of the structure is wrong, isn’t it? So Iblis will try to get humanity to develop new isms to enter, to be convinced by certain isms and to follow it because that ism is wrong from the very start. Like this notion that the male and the female are equal; that’s a wrong premise. 

 So, Iblis tries to incapacitate our minds by getting us to believe in certain things that are wrong so that it misinforms our behaviors and our conclusions. Another way, by destroying the brain through intoxicants, through weed, for example, through drugs, right? As Allah subhanahu wa ta’ala says, these are poisons from the behaviors or the actions of the shaytan. So, he wants to destroy our brain. That’s one way. The tongue. He wants our tongues to be corrupt. So, he wants us to use vulgar language. He wants us to be corrupted. He wants us to be lewd in how we communicate. He wants us to attack one another with language. He wants us to label one another with language. He wants us to put one another down with our tongues.

All of these things are mentioned in the Qur’an, as Allah subhanahu wa ta’ala says, لَا يَسْخَرْ قَوْمٌۭ مِّن قَوْمٍ (Quran 49:11). And He says, وَلَا تَنَابَزُوا۟ بِٱلْأَلْقَـٰبِ ۖ (Quran 49:11). Don’t use your tongues to put each other down. Don’t label each other with labels, which is a means of putting people down, right? Allah subhanahu wa ta’ala tells us, don’t backbite, right? أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًۭا فَكَرِهْتُمُوهُ (Quran 49:12). Don’t backbite. It’s a disgusting thing. It’s like eating the flesh of a dead person. Among other ways, the Prophet, ﷺ , tells us, a believer is not someone whose tongue is lewd, whose tongue is foul, among other things, so be careful of your tongue. And just take this hadith in regards to the tongue.

The Prophet, ﷺ , says, the thing that gets most people into hellfire is the tongue. So most of humanity’s sins is coming from their tongue. And the last thing, ethics. He wants to corrupt our ethics. And in our times, we see it everywhere, from LGBT, to the Zionist movement, to other types of movements, racism, etc. The eroding of values and ethics is of the actions of Shaytan, because when human beings are not principled, they behave in ways that aren’t befitting to the human beings. They’ll begin to kill one another. They’ll begin to steal from one another. They’ll begin to exploit one another.  

 I mean, look at CEOs of companies. They will stop at no expense to take anything and everything you have that is of value and monetary. They can care less how it will ravage society, how it will keep society behind, how it will erase the middle class, how it will destroy the middle class, how it will destroy the middle class. They can care less because capitalism isn’t driven by ethics. It’s driven by profit. So be careful of these three things. And Allah subhanahu wa ta’ala gave us a Sharia that preserves these three things. So we ask Allah subhanahu wa ta’ala to help us preserve them. Allahumma ameen. 

 So we ask Allah subhanahu wa ta’ala to help us preserve them. Allahumma ameen. Wassalamu alaikum assalam. 

The post IOK Ramadan 2025: A Believer Preserves Their Humanity | Sh Tarik Ata appeared first on MuslimMatters.org.

Police sources raise alarm over cut as anti-Muslim hate incidents in Britain hit record high

The government is cutting all funding for the Islamophobia reporting service Tell Mama, leaving it facing closure weeks after it revealed a record number of anti-Muslim hate incidents in Britain.

Since its foundation in 2012, Tell Mama has been wholly funded by the Ministry of Housing, Communities and Local Government to run its reporting service, which received almost 11,000 reports in 2023-4, and support victims of Islamophobia.

Continue reading...

Alpine nation engaged in “sabotage” of meeting on Palestinian rights, says former UN official Craig Mokhiber.

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

Transcript

There’s a verse towards the end of Surah Al-Ma’idah that took me a while to begin to appreciate the message and the meaning that it is offering us and teaching us.

And it begins by saying, Allah Subhanahu Wa Ta’ala here is saying that He made the Ka’bah. He developed the Ka’bah in a way because Ta’ala means to develop something into something else. He developed the Ka’bah to where it served a few different functions. And among those functions is Qiyaman Linnaas. It is a place where people can get their livelihood and their provisions from. So it is a place where there’s, there’s money so that people can build businesses. It is a place where there’s enough food so that they can satisfy their hunger, among other things.

And Qiyaman Linnaasi wa Shahr Al-Haram, as well as the sacred months. So in Arabia, before Islam and during Islam, there were four months that were called four sacred months in which Arabia, as a custom, decided that in these months we cannot attack one another. We cannot raid one another. It’s times of peace. It’s times of ceasefire. And they did this so that there is enough room for travel, enough room for caravans to go to long distances and come back with trade, among other things. So it’s a type of way of stabilizing the economy and allowing some place for growth and for development. And Hadi refers to the slaughter of sheep that is done during Hajj. And a lot of people are able to eat and to be, and they are able to be satisfied, to satisfy their hunger, specifically the poor people, because of all of this sacrifice and slaughter and Qada’id, as well. And that’s something that I don’t want to explain right now. So here we have something that Allah is telling us about the Ka’bah.

When you think about the Ka’bah, what do you think of? You probably think of this massive, beautiful structure where millions of people gather to do Salah, to do Umrah. You have these beautiful malls. Right across from the Ka’bah, it’s a lot of, you know, things that you buy and you purchase. It’s an exciting time. It’s beautiful. It’s convenient. Everything smells nice. Everybody looks nice. And that’s kind of how we see the Ka’bah. But that’s not what Allah is telling us here. Now, all of that is true. What Allah is telling us is the following. The Ka’bah, Allah made it in a way where people can live and thrive because of it. In other words, Allah made the Ka’bah a means of people’s livelihood.

Yet, as I just explained and kind of reflected with you all, when people think of the Kaaba today, we think of it as a place of Ibadah and a place of Umrah. And no doubt that’s true. But it’s greater than that. What is the point Allah is making here? I think the main point, Allah is teaching us that sometimes there are things in our lives that are actually the source of a lot of good for us in multiple ways. Yet we never really realize it. And so I began this reflection by saying it was difficult for me to understand what this verse was actually saying, but I think that’s kind of the point. That’s part of the point.

There are things in your life, people in your life, realities in your life that are actually the source of your rizq, your livelihood, your well-being that you never once thought and considered to be providing you with that. Now, when we begin to look at the world from this lens, with this opportunity, we just open a door of seeing Allah’s Rahmah that we may have been blind to prior to that. Can you imagine your provisions are coming to you as a result of people or things that you have no idea about? When you even look at the trajectory, trajectory of your own life, how did you get to where you are today? When you think of areas in life that you are thriving, whether financially or health-wise or physically or mentally, whatever it may be, there are many factors, many things that Allah placed in your life that allowed you to reach that.

And we need to take some time. And reflect over this reality to try and find where Allah has placed these things in our lives so that two things happen. Number one, we better see Allah’s presence in our lives. You see, the more we’re able to see Allah’s presence in our lives, and what I mean by that is how Allah is helping us in life, what Allah is giving us so that we can thrive and we can succeed in this life. The more we see that, the more relevant Allah feels to us. The more relevant Allah feels to us, the more real this religion is to us, the more we engage it, the more we’re ready to submit to it in love of Allah, and of course, in Islam and submission to Allah subhanahu wa ta’ala.

So that’s number one. Number two, the more we see that, the more gratitude we’re able to express to Allah subhanahu wa ta’ala. You know, thinking about someone or something being in my life, opening doors of opportunity for me, realizing this. And that’s coming from and realizing that it’s coming from Allah subhanahu wa ta’ala. What that does for me is now creates a sense of optimism, a sense of safety, a sense of security that Allah subhanahu wa ta’ala is assisting me, even in times where I might feel that I’m not getting much from Allah subhanahu wa ta’ala. It’s there. You probably just haven’t seen it yet. And now with all of this, this verse is teaching us something so beautiful that there’s always opportunity in life.

And so long as you feel that there’s opportunity, you feel hope. And when you feel hope, one of the primary facets of Iman is now properly intact. And then the verse continues and says, that Allah knows what is in the heavens and what is in the earth, and that Allah knows everything. Allah made that, the Ka’bah, and how the Ka’bah is now a source of rizq for the people of Mecca. And even till our times today, it’s a source of rizq, right? Allah made it that way so that you get to know that Allah knows everything that’s going on in the heavens and the earth. And Allah subhanahu wa ta’ala has knowledge of all things. In other words, Allah subhanahu wa ta’ala made the Kaaba so that we can better get to know Him subhanahu wa ta’ala.

And when we see how Mecca works, how the Ka’bah works, how it brings people from all corners of the world, how it’s a source of massive rizq for people, how it’s a source of safety and security, repentance and Iman for millions upon millions of people every single year, now Allah is telling us, Allah made the Ka’bah in a way where it naturally creates that result. Now he’s telling us, look at the universe. Don’t you see the universe in order? You might be looking at the world today, you might be looking at the news today, and things seem to be in chaos. But when you feel that and you feel overwhelmed by what’s going on in the news and what’s being spewed in the news, take a moment, go outside and appreciate how the universe functions, how it’s in order. And remember the one who put it in order. And then remember and connect that to yourself, that Allah subhanahu wa ta’ala will keep your life in order so long as you submit to Him.

And may Allah bless our Prophet Muhammad and all his family and companions.

The post IOK Ramadan 2025: A Believer Always Sees the Good | Sh Tarik Ata appeared first on MuslimMatters.org.

Palestinian child arrested, jailed under administrative detention in West Bank.

Making Gaza safe from unexploded ordnance could take 14 years.

After 22 years, we examine the Balen Report.

In the Name of Allah, the Gracious, the Merciful

The gates of Heaven are opened, the gates of Hellfire are closed, and the devils are chained. This month is one of the best opportunities to start getting our thoughts in order.

We do not always choose what comes across our minds. Angels urge us to obey Allah , devils entice us to disobey Allah , and our lower-self just wants to eat, drink, and be merry, regardless of the consequences. But we can choose how to react to such involuntary thoughts by redirecting our attention to better, voluntary thoughts, and the corresponding emotional states they produce.

Allah said,

“If you are tempted by Satan, then seek refuge with Allah. Surely He is All-Hearing, All-Knowing.” “Indeed, when Satan whispers to those mindful of Allah, they remember their Lord, then they start to see things clearly.” [Surah Al-A’raf ; 7 : 200-201]

The way to defend yourself against evil thoughts is not to consider them, ruminate over them, or even fight them. Rather, the correct method is ‘thought replacement,’ that is, turning your awareness away from those evil thoughts towards good thoughts of your choosing.

One of the righteous predecessors explained the process to his student, asking, “What will you do if Satan entices you to sin?” The student said, “I will fight him!” The elder said, “And if he returns?” The student said, “I will fight him!” The elder said, “And if he returns?” The student said, “I will fight him!” The elder said, “This will take too long. What do you think if you passed by some sheep and its guard dog barked at you and prevented you from crossing? What would you do?” The student said, “I would endure and renew my efforts.” The elder said, “This would take too long. Rather, seek help from the Owner of the sheep and He will suffice you.”1

“The way to defend yourself against evil thoughts is, turning your awareness away from those evil thoughts towards good thoughts of your choosing.” [PC: Saif71 (unsplash)]

Bad thoughts are like an angry guard dog on a leash that you pass by as you walk through the neighborhood. If such a dog started bothering you, you probably would not consider hurting the dog or even interacting with the dog. Instead, you would seek out the owner of the dog to rein it in. The dog is under their control, not yours.

Likewise, it is not a good idea to engage with your evil thoughts (and we all get evil thoughts from time to time). Imam Ibn al-Qayyim said, “Know that passing thoughts are not harmful. Indeed, they are only harmful if they are sought and engaged. For a ‘thought’ is like a passerby on the road; if you ignore him, he will pass by and depart from you.”2 If you want to deal with these unsettling whispers properly, you simply ignore them by talking to yourself in a calmer way.

You have heard that the Prophet ﷺ said, “Whoever believes in Allah and the Last Day, let him speak goodness or remain silent.” Have you considered this advice applies to the tongue of your heart as well? For every action, there is a remembrance of Allah or a supplication to Him in the Sunnah. In everything you see in creation, there is a reflection available to remind you of the Lord Almighty, as Imam al-Ghazali said:

The wise person is not unmindful of remembering the Hereafter at any time, as it is his final destination and resting place. In everything he sees of water, fire, or anything else, it is a lesson and admonition, for a man looks at things according to his concerns.3

Even the habits of walking, sleeping, and entering the restroom are guided by something in the Sunnah, lest “our movement and stillness be in the hands of devils by means of our whims.”4 There is a constant dialogue between your heart, your mind, your lower-self, and the devil who follows you around. You may not realize it now, but you have more control over the course of this conversation than you might think.

There is a secret here to be unveiled in the supplication prescribed for us as a treatment for anxiety and depression. The Messenger of Allah ﷺ said:

Never is a servant struck by worry or grief but let him say, ‘O Allah, I am Your servant, the son of Your servant, the son of Your maidservant. My forelock is in Your hand, Your decision over me has passed, and Your decree upon me is in justice. I ask You by every name with which You have named Yourself, or revealed in Your Book, or taught to one of Your creatures, or kept hidden in the Unseen with You, that You make the Quran the spring of my heart, the light of my insight, the banisher of my depression, and the expeller of my anxiety,’ then Allah will expel his worry and replace his grief with joy.5

Having thus acknowledged the Lordship of the Creator, the wisdom of His Decree, and sought nearness to Him by His Beautiful Names, the servant focuses their request on the acquisition of the Quran, that is, its recitation and understanding. Allah has surely declared the therapeutic properties of His Noble Book,

“O humanity! Indeed, there has come to you a warning from your Lord, a cure for what is in the hearts, a guide, and a mercy for the believers.” [Surah Yunus: 10;57]

How might we understand some ways this process works?

This being ‘the month of the Quran,’ our recitation can aid in emotional healing through what Imam al-Ghazali calls the ‘influence’ (ta’athur) of the verses:

It is that one’s heart is impressed upon by various effects on account of the different verses, such that there is a state corresponding to each understanding and a feeling characterizing one’s heart of sadness, fear, hope, and so on… For whoever does not have these characteristics and his heart does not fluctuate between these states, his portion of recitation is nothing more than a movement of the tongue.”6

“The Quran invokes a broad spectrum of human emotions, including joy, fear, hope, love, awe, amazement, gratitude, sadness, and calm.” [PC: Md Mahdi (unsplash)]

The Quran invokes a broad spectrum of human emotions, including joy, fear, hope, love, awe, amazement, gratitude, sadness, and calm. These emotions are never ‘bad’ in the proper amounts. Each one serves a purpose, as a dose of medicine at the right time and the right volume.

Fear can be uncomfortable, and too much leads to despair, but it serves us well by keeping us away from harm. A measured shot of sadness facilitates our minds’ reflection on serious topics. Hope is a lighter, more pleasant experience, but in lopsided amounts, it leads to delusion. As emotions tend to pull us one way or another, learning how to return to a state of centered equilibrium is most optimal for mental well-being.

For this reason, Shaykh Abu ‘Ali al-Rudbari, a scholar among the early ascetics, would say, “Fear and hope are like the wings of a bird. If they are equal, the bird is balanced and it will take flight. If one of them is deficient, it will fall by its deficiency. If they are both missing, the bird will be on the verge of death.”7 Some of the righteous predecessors gave precedence to fear or hope, based on their understanding and experience, but many would say in keeping with the parable of the bird, “The most perfect of states is a balance between fear and hope predominated by love, for love is the driver.”8

A mindful reciter, in tune with their emotions, will recognize what he or she needs in the present moment. Someone suffering from depression or anxiety should focus on the verses of hope, another one heedless must emphasize the verses of fear and awe in their minds. At times, the reciter may need to stop at a single verse and repeat it over and over. 

Abu Dharr told us, “The Messenger of Allah ﷺ prayed at night reciting a single verse until morning, by which he would bow and prostrate, ‘If You punish them, they are Your servants. If You forgive them, You are the Almighty, the Wise.’”9 When things were getting hard on Shaykh al-Islam Ibn Taymiyyah, he would recite the six verses of ‘tranquility’ (sakinah) as a way to attain calm amidst a turbulent situation.10

Herein lies a secret that you now know. As you move through the Quran, carefully reflecting upon its wonders, you will cycle through the range of thoughts producing emotions in such a manner leading to a desired symmetry of mental states. As you commit the verses to memory, you will now have access to readily available thoughts as a replacement for whatever the devil or your ego throws in your path. You can mobilize any counter-notion you need at the precise moment you need it. Be aware, nevertheless, that knowing the technique is easy; mastering the technique requires a lifetime of practice.

Success comes from Allah, and Allah knows best.

 

Related:

– [Podcast] Ramadan Vibes: Connecting with the Quran | Sh Muhammad Ziyad Batha

– From The Chaplain’s Desk: Engage With The Quran

1    Al-Qurṭubī, Jāmiʻ li-Aḥkām al-Qurʼān (Cairo: Dār al-Kutūb al-Miṣrīyah, 1964), 7:348.2    Ibn Qayyim al-Jawzīyah, Al-Jawāb al-Kāfī li-Man Sa’ala ’an al-Dawāʼ al-Shāfī (al-Maghrib: Dār al-Ma’rifah, 1997), 1:157.3     Abū Ḥāmid al-Ghazzālī, Iḥyā’ ’Ulūm al-Dīn (Beirut: Dār al-Maʻrifah, 1980), 1:139.4    Al-Ghazzālī, Iḥyā’ ’Ulūm al-Dīn, 1:142.5    Ṣaḥīḥ Ibn Ḥibbān #972; authentic according to Shu’ayb al-Arnā’ūṭ in Al-Iḥsān fī Taqrīb Ṣaḥīḥ Ibn Ḥibbān (Beirut: Muʼassasat al-Risālah, 1988), 3:2536    Al-Ghazzālī, Iḥyā’ ’Ulūm al-Dīn, 1:285-286.7    Al-Qushayrī, Al-Risālah al-Qushayrīyah (Cairo: Dār al-Maʻārif, 1995), 1:260.8     Ibn Qayyim al-Jawzīyah, Madārij al-Sālikīn Bayna Manāzil Īyāka Na’budu wa Īyāka Nasta’īn (Beirut: Dār al-Kutub al-ʻArabī, 1996), 1:513.9    Surat al-Ma’idah 5:118; Musnad Aḥmad #21328; fair according to Al-Arna’ut in Musnad Al-Imām Aḥmad Ibn Ḥanbal (Beirut: Mu’assasat al-Risālah, 2001), 35:257.10    Ibn al-Qayyim, Madārij al-Sālikīn, 2:471.

The post Cast Aside Evil Thoughts In This ‘Month Of The Quran’ 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

 

The post IOK Ramadan 2025:A Believer is Always Just | Sh Tarik Ata appeared first on MuslimMatters.org.

I didn't know the meaning of insomnia until it became my relentless companion.

Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~32 minutes

Learning Objectives

• Identify the concept of Ihsan and its significance in Islamic teachings.
• Understand how to beautify one’s Qur’anic recitation through the principles of Tajweed and proper articulation.
• Differentiate between Tafakkur (reflection) and Tadabbur (contemplation and action) in relation to the Qur’an.
• Explore the ethical guidelines for animal treatment, including humane slaughter and prohibitions against cruelty.
• Analyze the Prophet ﷺ’s guidance on Ihsan during conflict, including the prohibition of mutilation and harm to non-combatants.
• Reflect on the Qur’anic verses that emphasize striving for excellence in worship, personal conduct, and interactions with others.
• Learn the various levels of response to life’s trials, from patience to gratitude, and their spiritual implications.
• Recognize the importance of humility when engaging with the Qur’an and its teachings.
• Examine the role of Ihsan in daily life and how it transforms mundane actions into acts of worship.
• Appreciate the reward promised by Allah for those who live with Ihsan, as outlined in the Qur’an.
• Develop practical strategies for embodying Ihsan in worship, relationships, and ethical decision-making.

Class Summary Living with Ihsan: Excellence in All Aspects of Life

Islam emphasizes the concept of Ihsan (excellence), urging believers to approach every aspect of life—worship, relationships, and daily actions—with care and integrity. This principle is deeply rooted in the Qur’an and Sunnah and serves as a means to draw closer to Allah. Below, we summarize key lessons from Islamic teachings on Ihsan, covering Qur’anic recitation, ethical treatment of animals, and personal conduct.

Beautifying Qur’anic Recitation

The Qur’an encourages not only regular recitation but also beautifying one’s voice during it. This practice, called Tahseen As-Sawt, involves using Tajweed (correct pronunciation and articulation) to enhance the melody of recitation. The Prophet ﷺ praised companions like Abu Musa al-Ash’ari for their captivating voices and highlighted that those who lack natural vocal talent can achieve beauty through practice and dedication.

Reflection on the Qur’an: Beyond recitation, believers are urged to reflect on the Qur’an’s meanings, repeating verses to internalize their lessons. The Qur’an is described as a personal letter from Allah, meant to inspire humility, action, and a deeper connection to its guidance.

Ihsan in Worship and Conduct

Ihsan is not limited to recitation but extends to all forms of worship. It involves approaching Allah with sincerity and striving to perform acts of worship with both outward excellence and inner devotion. Reflection on the Qur’an, patience during trials, and gratitude for Allah’s blessings are key elements of Ihsan in worship.

Ethics and Ihsan in Everyday Life Treatment of Animals

The Prophet ﷺ taught humane practices in animal treatment, including ethical slaughter. He instructed that knives should be sharpened and hidden from the animal, and that animals should not witness the slaughter of others. Even harmful creatures should not be killed using fire or in cruel ways, underscoring the importance of compassion in all dealings.

Ihsan in War

Even in war, Ihsan applies. The Prophet ﷺ forbade mutilation, killing of non-combatants, and inhumane treatment of prisoners, demonstrating that Islamic ethics uphold dignity and mercy in all circumstances.

Applying Ihsan to Trials and Daily Actions

Ihsan also governs how Muslims respond to life’s trials. While patience is essential, the highest level of Ihsan is gratitude, where believers recognize trials as opportunities to strengthen their relationship with Allah. Similarly, in daily actions—whether working, studying, or helping others—believers are urged to pursue excellence as an expression of faith.

Why Ihsan Matters

The Qur’an reminds us that the purpose of life is to strive for excellence: “He who created death and life to test you as to which of you is best in deed” (Surah Al-Mulk). In return, Allah promises Ihsan as a reward for those who live with Ihsan: “Is the reward for Ihsan anything but Ihsan?” (Surah Ar-Rahman).

Conclusion: Strive for Excellence in All You Do

Living with Ihsan transforms mundane actions into acts of worship, brings beauty to relationships, and deepens one’s connection to Allah. Whether in Qur’anic recitation, ethical treatment of animals, or navigating trials, Ihsan serves as the standard for believers. Let us strive to embody this excellence and seek Allah’s ultimate reward: His mercy and eternal Ihsan in the Hereafter.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu. Alhamdulillahi rabbil alameen, salallahu wasallam wa baraka nabiyyin wa Muhammadin wa ala alihi wa sahbihi wa sallam taslimin kathiran amma ba’d. Welcome back to the classes we are studying right now from the chapter of “Faslun Fi Tahseen As-Sawt,” beautifying your voice when it comes to the recitation of the Qur’an. Imam Ibn Qudamah, rahimahullah ta’ala, when he finished the secrets of the Ibadat, came to the recitation of the Qur’an.

The Virtue and Etiquette of Qur’anic Recitation

We talked about the virtue of reciting the Qur’an itself and the etiquette of reciting the Qur’an. Now we are discussing together one of the specific etiquettes of the recitation of the Qur’an, and that is “Tahseen As-Sawt bil Qur’an,” beautifying your voice with the Qur’an. Let’s see that, insha’Allah ta’ala. Bismillah.

Beautifying the Voice in Qur’anic Recitation

Imam Ibn Qudamah, rahimahullah, says in section three, beautifying the voice with the Qur’an. It is recommended to recite in a beautiful voice, “Tahseen Al-Qira.” If one does not have a fine voice, “Hassan As-Sawt,” he should beautify it as much as he can. As for reading with modulated sounds, the predecessors used to dislike it.

Alhamdulillah rabbil alameen, wa salallahu wa sallam wa baraka nabiyyin Muhammadin wa ba’d. So the ayat, rahimahullah, begin by saying, “wa istahabu tahseen al-qira,” it is recommended that you recite with a beautiful voice. Then he mentions something as a disclaimer here: If one does not have a fine voice, then he should beautify it as much as possible. What does that mean? That means a beautiful voice is one of two things: whether it is a gift from Allah subhanahu wa ta’ala or a skill that you can acquire.

Some people, Allah subhanahu wa ta’ala made it very natural for them to have beautiful voices. Those are blessed; it’s a gift from Allah azza wa jal. Some of the Sahabah, radiallahu anhum, were known for that. One of them was Abu Musa al-Ash’ari, radiallahu anhu wa rida. One night, the Prophet salallahu alaihi wa sallam was passing by, and he overheard Abu Musa al-Ash’ari in his home. The Prophet salallahu alaihi wa sallam was captivated by his beautiful voice. The next day, when he met him, he said, “If you had seen me last night listening to your recitation of the Qur’an…” Abu Musa al-Ash’ari was surprised and said, “Ya Rasulallah, wallahi, if I had known you were listening to me, I would have made it even more beautiful.”

Imagine this: If his casual recitation mesmerized the Prophet salallahu alaihi wa sallam, think about how it would sound if he made an extra effort to beautify it. Now, if you don’t have a naturally beautiful voice, what can you do? Some people say, “I have a deep voice,” or “I have a very sharp voice.” What can be done in this case? What would help you beautify your recitation of the Qur’an? The answer is Tajweed. If you learn the Tajweed of Qur’an, the ahkam of Tajweed, and the makharij of al-huroof (the articulation points of the Arabic letters), that alone will make your voice melodious, regardless of whether you have a naturally beautiful voice or not.

I’ve seen people whose voices are not naturally good. In fact, they are far from it. But they made an effort, learned Tajweed, perfected the makharij al-huroof, and now they teach people Qur’an. It’s not that their voice became perfect, but their recitation with Tajweed makes their recitation beautiful.

Reflecting on the Qur’an

In a hadith of the Prophet salallahu alaihi wa sallam mentioned in Sahih al-Bukhari and Muslim, the Prophet salallahu alaihi wa sallam said, “Allah has never listened to anything as He listens to a prophet with a beautiful voice who recites the Qur’an.” The meaning here is not that Allah “listens” in a human way but that Allah appreciates it.

If you have a Qur’an at home, keep using it. The reciter of the Qur’an should contemplate Allah’s kindness to His creation by letting the meanings of His speech reach their understanding. They must know that what they are reading is not the speech of men and should envision the greatness of the speaker. Let them contemplate His words, for contemplation is the main purpose of reading the Qur’an. If that cannot be achieved except by repeating a verse, let them repeat it.

For example, the Prophet salallahu alaihi wa sallam once stood a whole night repeating the verse: “If You punish them, indeed they are Your servants.” He kept repeating it, reflecting on its meaning. Imagine reflecting on this verse over and over, allowing it to touch your heart deeply.

The same has been said about others. Tamim al-Dari, radiallahu anhu, once stood in prayer repeating the verse: “Do those who commit evils think we will make them like those who have believed and done righteous deeds?”

Not everyone will reflect on every verse the same way. Some verses will strike a chord with you, while others might not. Reflect on the verses that move your heart. Repeat them.

Contemplation and Action

When the Qur’an describes the wrongdoers or the punishment awaiting them, make yourself fear the consequences of disobedience. Don’t view the stories of the Qur’an as mere entertainment. These stories are lessons. Reflect on the message and ask yourself, “What action does this require from me?”

Reflection on the Qur’an is not just about understanding the words. It’s about internalizing the message and acting on it. If a single verse stops you in your tracks and makes you change your behavior, that’s more valuable than reciting an entire chapter without understanding it.

When you recite verses about Allah’s greatness, pause and reflect. When you read about creation, ponder its majesty and what it reveals about Allah’s power. The Qur’an is an invitation to reflect, not just recite.

However, don’t misinterpret the Qur’an. Reflection (tafakkur and tadabbur) must stay within the boundaries of correct understanding. Interpretation requires knowledge, but reflection is personal and meant to inspire action.

Obstacles to Understanding the Qur’an

If sins, pride, or whims dominate your heart, they act like rust on a mirror, preventing you from understanding the Qur’an. Remove these obstacles to polish your heart so it can reflect the meanings of the Qur’an clearly.

Approaching the Qur’an with Humility

When you read the Qur’an, think of it as a personal letter from Allah to you. Approach it with humility and a sense of urgency to act on its commands. Recite it as though it is addressing you directly. Reflect deeply, repeat verses that resonate with you, and strive to align your actions with its teachings.

Ihsan (Excellence) in All Actions

The Prophet ﷺ emphasized the importance of Ihsan (excellence) in all actions, as shown in his guidance on the treatment of animals and other living beings. He said, “Allah has made Ihsan obligatory in all things. So when you kill, kill with Ihsan, and when you slaughter, slaughter with Ihsan. Let one of you sharpen his knife and spare suffering to the animal.”

Ihsan in War

This principle applies to everything, even in matters of war. The Prophet ﷺ prohibited mutilation and emphasized the humane treatment of prisoners and combatants. He once saw a woman who had been killed in battle and said, “Who killed this woman? She was not fighting.” He expressed his disapproval of such actions.

The Incident of the Tribe of Urayna

In another instance, a group of people from the tribe of Urayna came to Madinah and fell ill due to its climate. The Prophet ﷺ instructed them to go to the area where the camels of Zakah were kept, drink from their milk and urine, and recover. However, after regaining their health, they attacked the camel herders, killed them, and stole the camels. When they were caught, the punishment they received matched the heinous crimes they had committed. This incident demonstrates the gravity of their actions and serves as a deterrent for others.

Prohibition of Punishment by Fire

The Prophet ﷺ also prohibited the use of fire as a method of punishment. In an earlier instance, he had permitted it, but later abrogated this, saying, “No one punishes with fire except Allah.”

Ethical Treatment of Animals

Even in dealing with harmful creatures, Ihsan must be observed. The Prophet ﷺ discouraged the use of fire to kill insects or vermin. For example, burning a scorpion was considered a form of mutilation. He also prohibited using live animals as target practice, saying, “Do not take a living creature as a target.”

When slaughtering animals, the Prophet ﷺ taught that the process should be done with the utmost care and compassion. He instructed that the knife be sharpened and hidden from the animal to reduce its stress. The animal should not see another being slaughtered, and the cut should be swift and clean to minimize suffering. He even addressed the treatment of young animals, ensuring that they were not separated from their mothers prematurely.

Conclusion: Striving for Ihsan

These teachings of Ihsan extend beyond acts of worship and into every aspect of life, including interactions with others, personal conduct, and even mundane activities. Ihsan is not merely about outward actions but also reflects the state of one’s heart and intentions. For example, in times of hardship, one can display different levels of response: impatience and displeasure, patience, acceptance, and ultimately gratitude. The highest level is gratitude, where one recognizes that even trials are an opportunity for closeness to Allah.

The Qur’an reminds us of the significance of Ihsan, saying, “He who created death and life to test you as to which of you is best in deed” (Surah Al-Mulk). This highlights that our purpose in life is to strive for excellence in all that we do. In return, Allah rewards those who act with Ihsan, as He says, “Is the reward for Ihsan anything but Ihsan?” (Surah Ar-Rahman).

As Muslims, we should strive to embody Ihsan in every facet of our lives, from our worship to our dealings with others, and even in how we interact with the world around us. May Allah grant us the ability to act with Ihsan in all our affairs and reward us with His Ihsan in both this world and the Hereafter. Ameen.

Q&A

• What is Ihsan in Islam?
  • Answer: Ihsan refers to excellence or perfection in all aspects of life, including worship, personal conduct, and interactions with others.
• How can one beautify their Qur’anic recitation?
  • Answer: By learning Tajweed, practicing correct pronunciation and articulation (makharij al-huroof), and striving to improve the melody of their voice.
• What did the Prophet ﷺ say about the importance of beautifying one’s voice during recitation?
  • Answer: He said that Allah appreciates the recitation of a prophet or person with a beautiful voice and emphasized striving to enhance one’s recitation.
• What is the difference between Tafakkur and Tadabbur in relation to the Qur’an?
  • Answer: Tafakkur is reflecting deeply on the meanings of the verses, while Tadabbur involves contemplating their application in daily life and taking action.
• What are the levels of response to trials according to Islamic teachings?
  • Answer: Displeasure (failing the test), patience (remaining silent while internally dissatisfied), acceptance (being at peace with Allah’s decree), and gratitude (thanking Allah for the trial as an opportunity to grow closer to Him).
• What guidance did the Prophet ﷺ give regarding ethical slaughter of animals?
  • Answer: Sharpen the knife, conceal it from the animal, ensure the cut is swift and clean, and avoid letting animals witness the slaughter of others.
• What is the ruling on using fire to kill animals or insects?
  • Answer: The Prophet ﷺ prohibited using fire as a means of punishment, stating that only Allah punishes with fire.
• What is the significance of Ihsan in war?
  • Answer: The Prophet ﷺ prohibited mutilation, killing of non-combatants, and inhumane treatment, emphasizing dignity and mercy even in conflict.
• How does the Qur’an describe the purpose of life in relation to Ihsan?
  • Answer: The Qur’an states that Allah created life and death to test who among us is best in deeds (Surah Al-Mulk).
• What does the Qur’an say about the reward for those who live with Ihsan?
  • Answer: The Qur’an affirms, “Is the reward for Ihsan anything but Ihsan?” (Surah Ar-Rahman), implying excellence is rewarded with excellence in the Hereafter.
• How does reflecting on the Qur’an help a believer?
  • Answer: It deepens their understanding, inspires action, and strengthens their relationship with Allah.
• What did the Prophet ﷺ say about treating animals with Ihsan?
  • Answer: He instructed that animals should be treated with compassion, including during slaughter, and forbade using them as targets or tools for entertainment.
• What does the Qur’an encourage regarding personal conduct and Ihsan?
  • Answer: To act with sincerity and excellence in every action, striving to reflect the teachings of Islam in daily life.
• What did the Prophet ﷺ say about using Ihsan in all actions?
  • Answer: He declared, “Allah has made Ihsan obligatory in all things,” urging believers to seek excellence in worship, work, and relationships.
• What role does humility play in reflecting on the Qur’an?
  • Answer: Humility allows one to approach Allah’s words as a personal guide, inspiring a deeper connection and greater application in life.

The post Study Classical Texts the Traditional Way | Session 27 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

Transcript

All thanks and praise are due to Allah subḥānahu wa-ta’ālā, and may His peace and blessings be upon His last and final Messenger, his family, his companions, and those who follow them until the end of times. Insha’Allah everyone’s fasts are going well. May Allah subḥānahu wa-ta’ālā accept all of our prayers and all of our supplications.

The month of Ramadan is a time when our supplications are accepted. And du’a is a very, very powerful tool. Du’a can make the seemingly impossible, possible. Abu Hurayrah narrates that he would speak to his mother about Islam. He would encourage her to accept and affirm the truth. And he had this desire for his mother to embrace Islam.

But one day, when he was discussing Islam with her, she became upset, she became angry, she became frustrated, she used some very harsh words against Abu Hurayrah, and she insulted the Prophet ﷺ. And this caused a lot of pain to Abu Hurayrah, he was hurt by this and started to cry. And with tears in his eyes, he came to the Messenger ﷺ and explained what happened. “Ya Rasulallah, I was inviting my mother to the truth. I was discussing Islam with her. She became upset, she became angry, she insulted me, and she insulted you. Ya Rasulallah, ask Allah ﷻ to guide her heart.” The Prophet ﷺ raised his hands and said, اللهم هدي أم أبي هريرة اللهم هدي أم أبي هريرة اللهم هدي أم أبي هريرة Oh Allah, guide Abu Hurayrah’s mother. Oh Allah, guide Abu Hurayrah’s mother. Oh Allah, guide Abu Hurayrah’s mother. And this brought a level of comfort to Abu Hurayrah. So he went back to his mother’s home. As he approached his mother’s home, he could hear the sound of water. Meaning his mother was purifying herself. And he knocked on the door. And she said, wait. And he waited. And when she came out, she said, أَشْهَدُ أَن لَا إِلَٰهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَاصُولُ I bear witness, I testify, there’s nobody, there’s nothing, there’s no deity worthy of worship except Allah.

And I bear witness, I testify, that Muhammad ﷺ is the Messenger of Allah. And this brought immense joy to the heart of Abu Hurayrah. And this time, he started to cry, tears of happiness. And he went with these tears of joy to the Prophet ﷺ and shared what just happened. Now pause for a moment. This is an individual, this is a woman, who just a few moments ago was upset, was angry, and was cursing and insulting the Prophet ﷺ. And then after du’a, her heart completely changed. Her heart was flipped. That is the power of du’a. Du’a can make the seemingly impossible possible. It is the most powerful tool we have access to.

The Prophet ﷺ said, الدُّعَى صِلَاحُ الْمُؤْمِنِ

Du’a, supplication, is the weapon of the believer. It’s one of the most effective weapons we have. Because it’s a direct line of communication between us and Allah ﷻ. I can access my Lord and Creator 24×7, 365, night, day, public and private. I don’t have to call upon Him at a specific time or specific place. I can call upon Allah whenever. I have a direct line of communication with Allah ﷻ. And du’a, مُخْلِ عِبَادًا supplication is the essence, it’s the core of worship. Because when I raise my hands to make du’a, I realize and I acknowledge that I am a weak human being.

I do not have the ability, I don’t have the capability to do anything without the help, assistance, support of my Lord and Creator. And I acknowledge, I recognize that Allah ﷻ is the Almighty, the All-Powerful. The most beautiful thing about du’a is that Allah hears and responds. وَقَالَ رَبُّكُمْ وَدْعُونِي أَسْتَجِبْ لَكُمْ And your Lord says, call upon Me and I will respond to you. Allah ﷻ gives us this guarantee that call upon Me and I will respond. In Surah Al-Baqarah, Allah ﷻ mentions a very beautiful verse about du’a.

And this verse about du’a, it’s in between verses that speak about fasting. Highlighting that there’s a deep connection between supplication and fasting.

Allah ﷻ says, وَإِذَا سَأَنَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانُ فَلْيَسْتَجِيبُونِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

In this verse, Allah ﷻ speaks to the Prophet ﷺ.

وَإِذَا سَأَنَكَ عِبَادِي عَنِّي

When My slaves, when My servants ask you about Me, فَإِنِّي قَرِيبٌ Tell them, certainly, I am near. This is very important in terms of our relationship with Allah ﷻ. Often, we think about Allah ﷻ being very distant. But Allah ﷻ tells us, no, He is very near. Part of His proximity is that Allah ﷻ is السَّمِيع Allah is the All-Hearing. Everything I say in public and in private, everything I say in whatever language or tone of voice is heard by Allah ﷻ.

Part of His proximity is that Allah ﷻ is المُجِيب He is the One who responds. And that’s why it says, أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانُ I respond to the call of the caller when and if he calls. Again, Allah ﷻ gives us this guarantee that if we call upon Him, if we supplicate to Him, He will definitely respond. But then Allah ﷻ gives us a condition. فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ So let them respond to Me and believe in Me so that they can be guided.

Allah ﷻ wants us to respond to His call. And His call is found in the Qur’an. We respond to the call of Allah ﷻ by reciting the Qur’an understanding it, reflecting on its meanings, and implementing its guidance into our daily lives following the practical example of the Prophet ﷺ. If we want Allah to respond to our call, we first have to respond to His. There’s a famous narration from the Prophet ﷺ where he mentions a man. أَشْعَثْ أَغْبَرْ Disheveled, dusty. يَمُدُّ يَدَيْن Stretching his hands to the sky. Saying, رَبِّي رَبِّي My Lord, My Lord. وَمَطْعَمُهُ حَرَامٌ But his food is unlawful. وَمَشْرَبُهُ حَرَامٌ His drink is unlawful. وَمَطْعَمُهُ حَرَامٌ وَمَلْبَسُهُ حَرَامٌ His clothing is unlawful. فَأَنَّا يُسْتَجَابُلَ How is that person’s dua going to be accepted? 

If we want our supplications to be accepted, then we have to respond to the call of Allah. And if we do so, then we should have yaqeen, we should have certainty, we should have full confidence that our supplications are not only heard by Allah, but that He responds to them, and He answers them. But it’s very, very important to remember that Allah answers our supplications in one of three ways:

1. He either gives us exactly what we asked for, but on His divine timeline. It could be immediate, it could be after some time, but He will give us exactly what we’re asking for.
2. Instead of giving us what we’re asking for, He will remove some sort of calamity, some sort of difficulty from my life that I didn’t know about. 
3. He will reserve the response in Jannah, in Paradise, by giving us more blessing. 

So when we make du’a, we should make du’a with confidence, make du’a with certainty, and have confidence that what I’m saying is definitely heard by Allah, and He definitely responds. May Allah accept all of our supplications that we make throughout this blessed month. May Allah accept our supplications for our Master, our Prophet, our Master Muhammad, and for his family and companions. May Allah reward you with goodness. May Allah’s peace, mercy and blessings be upon you.

 

The post IOK Ramadan 2025: The Power of Du’a (Supplication) | Sh Furhan Zubairi appeared first on MuslimMatters.org.

Taxpayers Against Genocide expands lawsuits across US.