بسم الله الرحمن الرحيم

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Aug 26 The Gaza Memorial We Owe Our Children Jun 24 Transforming Your Reality Jun 17 A History of Muslim Americans’ Political Engagement Jun 17 My Brother is Gay: Navigating the Intersection of Religion and Family An interview with Imam Wesley Lebron Jun 10 Islam and the Romans: Early Muslim-Byzantine Interaction May 20 Reclaiming the Sunnah of Adoption and Foster Care: An Interview with Basmah Salam Apr 29 National Poetry Month: An Ode to Faith, Visibility, and the Conversations We Don’t Forget Apr 15 Beyond Ramadan: Taking Its Lessons Farther 

Author: Dr. Kia Jahed

  • Coping with the Pandemic and Opportunities for Good

    Coping with the Pandemic and Opportunities for Good

    It has been around seven months since the World Health Organization declared the novel coronavirus disease, COVID-19, a worldwide pandemic. Sickness and the rising mortalities have devastated communities all over the world, and while we mourn the loss of every soul, a believer should always step back and try to see the power of God amidst the weakness of Bani Adam, and the wisdom of the Creator amidst the chaos of world circumstances.

    In a world of ever-increasing conflict and a secular disposition, it behooves our leaders to recognize that, in fact, ultimately, they are in control of nothing, and God truly has power over all things. While it is not correct to dogmatically say that the virus is a punishment from God, as no one knows God’s plan and wisdom, God says in the Qur’an that “…no one knows the soldiers of God except Him…” (74:31). If this is mankind being subdued through the smallest of creation, what then if God wanted to rein Bani Adam in with natural forces of nature, as He did with the people of ‘Aad, Thamud, and Lut? We ask Allah for the ability to see things the way they really are, and seek safety and refuge in Him, from our own shortsightedness and wrongdoing.

    Trusting vs Testing God

    Much of the grief and psycho-spiritual toll taken on the Ummah the last few months has been in seeing their community events cancelled, their mosques closed down, and even the most sacred mosque of all, the Kaaba, with its most sacred ritual, the hajj, closed to all but the locals of the region. One might feel a pious, visceral protest and impulse of objection to this. Who are they to close these sacred avenues? Should we not trust that God will protect us? We should, but there is a difference between tawakkul and tawaakul. Tawakkul is a dual act, trusting in God in one’s heart, while taking the appropriate means to achieve an end with one’s actions and/or resources. When asked if people should just trust in God and leave their camels to roam without being tied, the Prophet (S) said “Tie them, while putting your trust in God” (Tirmidhi). But tawaakul (note the slight phonetic difference) is essentially testing, not trusting God. It is also a dual act, but in the sense of neglecting the means that God provided you with, while expecting he will provide you with an outcome you want. This is a false sense of piety and a superficial demonstration of trust in God. God is not subject to anyone’s expectations, and throughout the Qur’an, He shows that trust and action must be put together.

    When Musa (AS) was cornered by Pharaoh’s army at the Red Sea, he trusted in God, saying “Truly my Lord is with me, and He will guide me” (Qur’an 26:62).Then God commanded him to take an action through which help and protection would come to him: “Then We revealed to Musa, ‘strike the sea with your staff…’”(Qur’an 26:63). If we look at our contemporary circumstances, with CDC recommendations like masks, physical distancing, temporary closures of events and gatherings including religious ones,we can see that these are all the means God has given us to protect ourselves from this virus. Doing so is a sign of understanding Islam and trusting in the Creator, rather than a lack of faith. To understand the significance of taking precautions in order to save lives, God tells us in the Qur’an, “…and if anyone saved a life, it would be as if he saved the life of the whole people…” (Qur’an 5:32).

    Once Umar (R), while the second caliph of Islam, led an expedition from Medina toward Syria and enroute, at a place called Sargh, he was informed of a plague that had broken out in Syria. After consulting with his companions, he decided to turn back, but was met with resistance from Abu Ubayda, a companion of the Prophet (S), who asked him, “Is this an attempt to flee from the decree of God?” Umar (R) responded, “We are fleeing from the decree of God to the decree of God.” Thus, Umar (R) is seen here taking precaution in staying away from the plague but also understanding that God’s decree is inescapable no matter what. This is the true application of tawakkul, and the kind of practical and theological balance the believer should apply to this pandemic as well.

    The Prophet (S) gave us advice on physical distancing to avoid transmission of sickness when he instructed that healthy animals should not be watered with sick animals (Musnad ibn Hanbal), and the one in a place of plague should not leave it, nor should anyone enter it (Bukhari). Thus, taking precautions and the means to preserve our health is from the sunnah of our very own Prophet (S).

    Anxiety and Uncertainty

    Along with the pandemic have come many questions and concerns that have understandably caused much anxiety and stress in people’s lives. But perhaps a good way to help us cope is taking the above statement of Umar (R) as a kind of psychological mindset, or perhaps a spiritual “heart-set”… that we are fleeing from God’s decree to God’s decree. We don’t know what the future holds for us, but we do know that God says in the Qur’an,“Say, nothing will ever afflict us, except what God has already decreed for us” (Qur’an 9:51).If we took every precaution in the world to protect ourselves from any sickness, and God had decreed it for us, we would get it. And if everyone in the world was sick with a virus, and God decreed us not to get it, it would not happen. The pens have been lifted, and the pages of destiny have dried, as the Prophet (S) teaches us (Tirmidhi). Not having a firm belief and understanding of this in one’s heart leads to constant imagining of “what if” scenarios that are the seeds of anxiety and distress. In fact, the Prophet (S) told us that just saying “what if” opens a door for Shaytan into your heart (Muslim).

    Endless death count trackers on TV and over-politicized news coverage both from the right and the left, however, exacerbates our anxiety. Perhaps we also need a quarantine from news and informational outlets that use fear and speculation to glue viewers to their 24/7 coverage. Social media can have the same effect. It’s important to remember that what we look at and listen to is a form of consumption that can have an effect on our souls the same way food consumption has an effect on our bodies.

    It’s also important to be optimistic. The Prophet (S) said that “God has never sent down a disease, except that He also sent down it’s cure” (Musnad ibn Hanbal). Ibn Qayyim notes that this hadith can be applied to both the spiritual and physical worlds. Many potential vaccines are already in the final stages of testing, and we are learning more about the virus as every day goes by. Regardless, when a vaccine does arrive, we still maintain our faith that while the virus causes harm and the vaccine might prevent the illness and curb the spread of the virus , all is in the decree and power of God.

    We also should remember that the Prophet (S) said that no Muslim is afflicted with any harm, even if it were the prick of a thorn, but that God expiates his sins because of that, as a tree sheds its leaves. And God willing, believers who die as a result of the virus will be counted among the martyrs. Thus, even in adversity, a believer finds spiritual comfort to manage his/her anxiety.

    Opportunities for Good

    The stress has not been only spiritual and mental. The sharia sees the preservation of wealth— generating, guarding, and distributing of it — as higher objectives in the religion. And during this pandemic, many have experienced a financial disaster. Thus, this is a golden opportunity to do good. There are many people who have lost their jobs, and families who are in need of financial assistance. These are people we should seek out, so they don’t seek us out, being forced to ask. The best charity is that which is done in the greatest time of need, and in a most discrete and humble of ways.

    This is also an opportunity for one’s spiritual growth. While monasticism is not everre commended in Islam, there is a very strong tradition of khalwa (seclusion) and ‘itikaaf (retreat) for spiritual development. This is the perfect opportunity to read more Qur’an and to gain more knowledge of the Seerah of the Prophet (S). One should keep in mind that it was during the retreat and seclusion periods of meditation that the Angel Jibreel (AS) came to the Prophet (S) with the first revelation. It was in these early periods of rapid spiritual growth that the Prophet (S) was ordered to engage in tabattul (73:8), or the cutting oneself off from everything that is a distraction from God. Ibn Qayyim mentions this tabattul in his Madaarij as-Saalikeen (Stations of the Seekers) as one of the levels a believer must traverse to truly know God. Thus, instead of seeing opportunities taken away from us because of the virus, we can see this as an opportunity to facilitator spiritual growth by cutting off from things that would normally distract us from Him. Ibn Ata Allah mentions in his Hikam, “It may be that God is giving you something, and by it He is holding you back. And perhaps God is taking something away from you, and by it He is giving you.”

    Physical Distancing with Social Connectedness

    While it is good to use our time for personal seclusion and spiritual growth, we cannot escape our nature as human beings, as we are social creatures, in need of one another for comfort, cooperation, and mutual emotional and other support. One of the roots of the Arabic word insaan (human) is uns, which means intimacy. When Ibrahim left his family in the barren desert of Becca (now Mecca), he turned to prayer, asking that God make people’s hearts incline toward his family (Qur’an 14:37). This is such a fundamental human need and it was the first thing Prophet Ibrahim asked for in that situation. This internal inclination we have towards one another is a part of our spiritual health as well, and must be preserved in the best way we can during this time of pandemic, whether it be through picking up the phone, dialing into a zoom conference, or finding a way to safely gather in an open outdoor venue.

    While many masaajid remained closed, we can take to heart the advice that God gave to Musa (Qur’an 10:87), to make our homes places of worship, and establish the prayer. The Prophet (S), in fact, said that the whole earth has been made a masjid for him, and by extension, for his community. Thus, there is no excuse for a believer to miss any prayer. While we stay physically distanced from others, we should make our homes spiritually imbued with the reading and recitation of Qur’an and the teachings of our Prophet, in every way possible, making our homes abodes of tranquility.

  • The Return of al-Masih, Jesus, the Son of Maryam

    The Return of al-Masih, Jesus, the Son of Maryam

    Knowledge of the final hour is something that is only known to Allah. “Verily, Allah alone has knowledge of the hour” (Quran 31:34). While there is no verse or hadith that mentions the exact timing of it, there are several prophetic traditions that mention signs that would precede it. These signs are generally classified as minor (alamaat al-sugra) or as major (alamaat al-kubra). Minor signs, mostly having to do with the loss of normative ethics and morality in society, are quite numerous and beyond the scope of this article. Major signs, however, are much fewer in number, more eschatologically significant, and often have to do with tangible, physical, even cosmic changes, that begin to occur on earth. Perhaps the most remarkable of these major signs is that one day, Jesus, the son of Mary, will descend back to earth, and fulfill a mission of epic proportions. Thus, this article will focus on the return of al-Masih, Jesus, son of Mary, through textual references in the Quran and Sunnah.

    No military might or high-tech weaponry will be able to defeat the Antichrist. But one look from Jesus, a superlative embodiment of truth, sincerity, and piety, will disintegrate him.

    But before delving into the details of this return, it is important to answer a couple of questions. What do Muslims mean by the term al-Masih, or Messiah? How was Jesus preserved and protected from death in the first place? And what are the Quranic references, if any, to this major event?

    Al-Masih, or Messiah, in the Islamic Worldview

    Jesus is given the title of al-Masih in the Quran, but what does that mean? Some commenters such as al-Qurtubi have looked to the root of the word m-s-h (touch) to derive the interpretation that al-Masih is someone who was blessed by the powers of miraculous touch. His touch healed the blind, the leper, and gave life to the dead (through the permission of Allah). But others have looked in a more comprehensive way at the Arabic lexicon to infer the meaning of “abolish” or “one who travels.” These later interpretations could also be in reference to Jesus’ original role as a messenger of God, as he came to abolish much of the practices of the Jewish priests, and he traveled constantly with his companions in spreading his message. But the more significant idea is to have those meanings linked to his return to earth in his second coming, to “travel” in search of the Antichrist, and then “abolish” him and his rule. Hence, while al-Masih has the linguistic potential for various meanings, the connection to the role of wiping out the Antichrist and the corrupt society, in my view, is the most important.

    Jesus Was Not Killed or Crucified

    Allah (SWT) tells us in the Quran, “…they did not kill him, nor did they crucify him, but it only seemed to them [as if it had been] so. And indeed, those who differ over it are full of doubts. They have no knowledge of it and follow but assumption. And of a surety, they did not kill him” (4:157). The Quran clearly states that the idea that Jesus (peace be upon him) was crucified and killed is based on nothing more than myth, a mental construct that appeared to take hold and solidify in Christian doctrine over a period of time. Bart Ehrman, a canonical scholar, historian, and former evangelist, mentions that the Gospels disagree on nearly every detail in the resurrection narratives. He then mentions several reasons to doubt that there was ever a discovery of an empty tomb as mentioned in the Gospels. If there never was an empty tomb, then there was no bodily resurrection. Such mythologizing could easily have taken place given that the canonical Gospels were not written until several decades after Jesus, by individuals we know nothing about, and in a language, Greek, that Jesus neither spoke or communicated in.

    Jesus Raised Towards Allah

    In the Quran, we read, “[Mention] when Allah said, ‘O Jesus, indeed I will take your soul and raise you to Myself and purify you from those who disbelieve and make those who follow you [in submission to Allah alone] superior to those who disbelieve, until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ’” (Quran 3:55). In continuation with the idea that Jesus was not killed, the Quran shows how he was protected from the crucifixion attempts of the Roman government by Allah raising him to Himself. Imam al-Qurtabi (d. 1273) in his Al-Jaami’ lil Ahkaam al-Quran saw this as an indirect proof for the return of Jesus (AS). In his interpretation, he makes note that the construct in Arabic of “take your soul and raise you” could also mean raise you first and then take your soul later. In other words, the verse is saying that Allah first raised Jesus towards Himself, into the celestial realm, protecting him from those who were trying to kill him, and purifying him from those who would attribute any divinity to him. Then, He will send him back to earth to kill the Antichrist, at which time he will live out the remainder of his normal life, after which Allah will “take his soul” as the verse says, where he will die a natural death. Hence, while the verse reads “take your soul and raise you,” the nuance of the Arabic grammar allows for the interpretation of raising Jesus first and then taking his soul,
    suggesting a return back to earth to live out his life and then die a natural death for his soul to be taken.

    Other commentators have understood the word “take your soul” (mutawaffika) in the above verse the same way that Allah says he takes the souls of people who are asleep and “not yet dead,” as the same Arabic term (yatawaffa) is used (see, for example 39:42 and 6:60). This means that Allah took the soul of Jesus, and raised it to himself, but he has not yet actually died any more than you or I die when we sleep. Hence, because every soul must taste death, there must be a return for Jesus to this world in order for him to have a natural death.

    People of the Book Believing in Him

    The Quran states, “And there is none from the People of the Scripture but that he will surely believe in him [Jesus] before his death. And on the Day of Resurrection he will be against them a witness” (4:159). Similarly, this verse has a grammatical nuance that allows for a dual interpretation. The pronoun “his” in the phrase “before his death,” could refer to the people of the book themselves, in which case, the meaning becomes there is not a single person from the people of the book, except that before they die, they will believe in Jesus as he really was, a messenger and prophet of Allah. But there is no prophetic statement or teaching to back up this interpretation. The more likely interpretation is that the pronoun “his” refers to Jesus, meaning there will not be a single person from the people of the book who, at the time of Jesus’ return, does not believe in Jesus before he (Jesus) dies. This then suggests that there will be a second coming of Jesus (AS) on earth in which he will die a natural death. This was the opinion of Abu Huraira (R) and Ibn Abbas (R), and according to them, an indirect reference to the return of Jesus.

    Jesus as a Sign of the Hour

    We are further told in the Quran the following: “And verily, he [Jesus] is a sign for [or knowledge of] the Hour, so have no doubt about it and follow Me. This is the straight path” (43:61). Imam al-Zamakhashari (d. 1144) in his commentary (Al-Kashshaaf) on this verse said it means Jesus is a sign from amongst the signs of the day of Judgement (shartun min ashraatiha). He then quotes a hadith mentioning that Jesus will descend in Masjid al-Aqsa in Jerusalem, join the fajr prayer of the Muslims, stand behind the imam in the congregation, follow the sharia of Muhammad (pbuh), and kill the Antichrist. He says that the term “ilm,” meaning knowledge, is used in the verse because the descent of Jesus (pbuh) will be knowledge for people of the coming of the hour. Imam al-Baghawi (d. 1122), in his commentary (Tafsir al-Baghawi), stated that the verse was in direct reference to the descent (nuzul) of Jesus and as a sign that the hour is close. Ibn Abbas had a similar opinion, but with a slight variation in the reading.

    Hadith References to the Return of Jesus

    It should be noted that none of the above Quranic references make a direct and clear statement about the return of Jesus. Some scholars have taken this to mean that the return of Jesus cannot be taken as absolute dogma. However, the combination of the above verses with references in the hadith literature have been enough for others to make the matter a part of the basic Islamic creed. Imam At-Tahaawi, for example, mentioned in his famous articulation of creed, widely accepted by Sunni Muslims, “…and we believe in the signs of the final hour, including the appearance of the Antichrist, and the descent of Jesus, the son of Mary, from the celestial realm.”

    In one of these particular hadith, found in Bukhari, al-Tirmidhi, and the Musnad of ibn Hanbal, Abu Huraira narrates that the Prophet (pbuh) said, “By God Almighty, in Whose hand my soul is, Jesus, the son of Mary, will soon descend among you [Muslims] as a just ruler. He will break the cross, kill the swine, and abolish the jizya. He will distribute wealth and there shall be so much wealth that no one will accept it anymore.” From this hadith, we know that Jesus’ return to earth will be as a just ruler, rather than as a prophet. He will return as a follower of Muhammad (pbuh).

    In allegorical reference to this, the hadith states that he will break the cross and kill the swine, meaning, followers of Christianity will break their attachment to the cross which symbolically represents resurrection and divinity, and will follow Jesus into the fold of Islam, worshipping one God. Killing of swine should also be seen metaphorically, as it represents a return to observing the law, something that Jesus came to fulfill, but which Paul ended up abolishing after developing his trinitarian theology. Thus, the connection to the above verse (4:159) comes full circle, explaining how Jesus will bring into his fold millions from the People of the Book, and not one of them will die except that they will have believed in Jesus. In fact, other traditions mention that upon his decent, Jesus will find the Muslims in congregational prayer and will approach to join. The Muslims will motion him to lead, but he will instead insist on the leader of the Muslims at that time (commonly believed to be the Mahdi) to lead in the prayer. Jesus will then pray behind the Imam, showing he has returned under the banner of Islam, and not a new movement or religion.

    In another hadith found in Sahih Muslim, narrated by Nawwas bin Saman, there is a long description by the Prophet (pbuh) of the Antichrist, and that he will stay on earth for 40 days, one day like a year, one day like a month, one day like a week, and the others like normal days. He will spread like rain backed by wind, going to each nation until they believe in him. The Prophet (pbuh) continues the description, saying that he gives nations wealth or poverty instantly, based on whether they believe in him. And he will take a man, full of youth, cut him in two and then bring him back to life. “At that moment, Allah sends Jesus, the son of Mary, from heaven. He descends on the top of the white minaret at the east of Damascus, putting his hands on the wings of two angles. When he bows his head, it is as if water drops, and when he lifts his head his hair shines like pearls. Any nonbeliever who receives his breath will die; his breath reaches as far as his sight. He pursues the Antichrist and finds him at the gate of Lod; then he kills him…” The way this death occurs is rather fascinating. Ibn al-Maajah mentions in his Sunan collection that “When the Antichrist sees Jesus, he will melt as salt melts in the water.”

    No military might or high-tech weaponry will be able to defeat the Antichrist. But one look from Jesus, a superlative embodiment of truth, sincerity, and piety, will disintegrate him. This is because only truth can defeat falsehood, and only sincerity and piety can defeat trickery and godlessness. In the end, faith and believing genuinely in one’s cause are the greatest weapons that Muslims can possess, something that is beautifully elucidated in the imagery of the reign of Jesus.

  • It’s Your Life – Balance It with Your Faith

    It’s Your Life – Balance It with Your Faith

    It’s easy to get overwhelmed with life — school, career choices, family, friends, social activism, political involvement, worship, etc. Sometimes you just wonder, “where is the right balance.”

    Being a young American Muslim means navigating social, political, cultural, and personal challenges

    The Quran and the teachings of the Prophet (peace be upon him) don’t just lay out a simplistic or doctrinaire formula to follow for balancing one’s life because human beings are complex, diverse in our demographics and personal attributes. Rather than giving a formula, the Quran and Sunnah of the Prophet (pbuh) give us guidelines on how to tackle the personal, social, spiritual, cultural, political, and occupational challenges in our lives.

    Inspiring Social Change

    It all begins with one’s connection to Allah. That connection, revisited five times a day with daily prayer, is the foundation for the right spiritual orientation that serves as the basis for balancing every other aspect of one’s life. An important result of the right spiritual orientation, related to the social, political, and cultural aspects of life, is social activism. When faith becomes fully absorbed and embraced, it not only becomes a means of change in the individual, but a means to change the society he/she lives in as well.

    I recently read and was inspired by the biography of Badsha Khan (1890 – 1988), the Pathan social worker and activist who founded the non-violent volunteer social group Khudai Khidmatgar (Servants of God) and established schools/literary centers throughout the forsaken Northern Indian Frontier. This was key to changing the cultural stagnation of his people and bringing about India’s independence from British colonialism. Even Gandhi was a fan and joined forces with him, calling him an “unquestionable man of God.” Badsha Khan was indeed a man of faith, and that faith became a catalyst for change in him, and then for the society around him.

    A key to finding balance in your life with your career is just finding what makes you happy, and being excellent at that

    When Pope Francis visited America last year and gave his historic speech to congress, he mentioned Dorothy Day amongst his four most notable figures in American history that were so vital for making this country great. Dorothy Day (1897-1980) was a convert to Catholicism, a journalist and social activist who started the Catholic Worker Movement. This became the foundation for the many hundreds of soup kitchens and other Catholic charities we see around the country today. During her time, anti-Catholic sentiment was very high. But with the establishment of many Catholic orphanages, schools, and hospitals, all building blocks of positive social change, the Catholic religion became “normalized,” woven into the fabric of American culture.

    The social activism of people like Badsha Khan and Dorothy Day is very inspiring, and is exactly the kind of contributions that young Muslims of America can offer today. No one is more equipped with creativity, energy, intelligence, and American authenticity to “normalize” Islam and combat the current trends of Islamophobia, than the Muslim youth of America today. At the same time, their social activism can also serve to make the country a better place for all Americans. Not everyone needs to be a Badsha Khan or Dorothy Day, but part of finding the balance in one’s faith is using it not just as a means of self-improvement, but improvement and bettering of the society you live in as well. The Prophet (pbuh) said, “the best people are those who are the most beneficial to others.”

    Identity: ‘O My People’

    The reason that the likes of people like Badsha Khan and Dorothy Day were so successful is that they were able to see their fellow Indians and Americans, respectively, as “their people.” This is the prophetic spirit that serves as a most essential aspect of embracing an identity that is conducive for social change, and balancing between one’s Muslim and American roots. I say it is the prophetic spirit because all throughout the Quran, the prophets (peace be upon them) addressed their people as “O my people” (ya qawmy). That is a term of endearment, and a term that suggests belonging to, and identification with, the very people they were addressing. This despite the fact that the people they were addressing were mostly pagan or polytheist. Thus, it is possible to belong to a people, feel deep concern for their welfare, and have feelings of affection for them even if they don’t share your religion. They may not be your ummah (religious community), but they are a part of your qawm (people).

    Faith should not just inspire how to interact with and change the larger society you live in, but how you see yourself and your place in that larger society as well

    A question then arises. How many of our Muslim youth can look at their neighbor, be he/she ethnically, demographically, racially and/or religiously different, and truly, honestly feel in their hearts that they are “my people.” Perhaps a more important question follows: how can we be a catalyst of social change and benefit for them if we don’t feel that belonging, identification, and affection? And how can we have a balanced approach to a Muslim-American identity if we don’t embrace that? Faith should not just inspire how to interact with and change the larger society you live in, but how you see yourself and your place in that larger society as well.

    Political Involvement

    Political awareness and engagement on local, state, and national levels are essential to giving Muslims the voice they need to achieve relevance and consideration of our interests on the national level. Interestingly, the Prophet (pbuh) stated that using one’s voice to instigate change for the better is a religious obligation. He said, “When one sees a wrong, let him change it by his hand, and if he cannot, then by his tongue…” The tongue is what produces voice. Tasweet in the Arabic language means to produce a voice, but it also means to vote.

    Many Muslims may not see political involvement as a necessary part of faith — and it isn’t. But producing change with one’s “voice” is, and there is no greater or more effective way of doing that than voting. Especially now, when the country’s soul is essentially up for grabs in this historic election. Young Muslims have many opportunities for more political involvement, whether it be on the local or national level. Organizations such as MPAC and CAIR are good places to start. Regardless of the approach, having a strong political awareness and voice is a key component to a faith-driven balanced life for the American Muslim.

    Aim High and Pursue Your Passion

    I once gave a talk about career choices and was approached by a well-intentioned “uncle” afterwards. He told me that this idea of pursuing one’s passion as a life career choice was ridiculous, and that I did not understand the “rule of fours.” I asked him what that was, and he told me in his culture you are either a doctor, lawyer, engineer, or failure. Yup – that’s it — four options. Unfortunately, this kind of sentiment is all too pervasive in the Muslim community. If everyone is a doctor, lawyer, or engineer, not only would that create imbalance in our communities, but psychologically it would create imbalance in anyone who is not naturally passionate about those fields. A key to finding balance in your life with your career is just finding what makes you happy, and being excellent at that. Muhammad Ali was not a doctor, lawyer, or engineer, but he became an honorable and beloved man by being true to himself and sincere in his faith; and he pursued his passion until he became great at it. American Muslims need to follow that example, and aim high in their careers. The Prophet (pbuh) said at the end of a longer hadith, “…If you ask of Allah, ask Him for Firdaus [the highest place in Paradise]” (Sunan Ibn Majah). We can infer from this that we are meant to aim high in all our endeavors. In fact, of the three dimensions of faith — Islam, eman, ihsan — ihsan is the pinnacle. The basic meaning of “ihsan” is excellence, the pursuit of perfection; and we are instructed, as Muslims, to strive for excellence in all aspects of our lives, in our intentions, words, and actions. Thus, it is the sunnah of the Prophet (pbuh) to aim high in one’s career, whatever that career choice is — not limiting oneself to a few possible professions.

    Allah said that the parable of a good word (meaning any utterance or idea that is true and good and beneficial) is like a good tree, “…its roots firmly fixed, and it’s branches [reaching out] toward the sky…” (Quran 14:24). One beautiful commentary about the “branches [reaching out] toward the sky” states that Allah said that to show that for the person of faith, there is no end to their potential. Such should be the psychology of the young American Muslim, with whatever career path they choose in life. I’m reminded of the hadith where the Prophet (pbuh) put his hand on the shoulder of Salman Al-Farsi and said “If this faith were to reach the constellation of Pleiades (tharya), it would be someone from this person’s type that would reach it” (Bukhari). What better way of showing that the real sunnah of the Prophet (pbuh) is to really “reach for the stars.” The only real way to find balance in one’s life with their career is to follow the Prophet’s sunnah and aim high. The only way to really do this is truly to pursue your passion.

    Making Time for Family, Friends, and Fun

    We are social creatures, and without a constant dose of healthy social engagement, our lives will not be balanced. This is a prophetically recognized need. When Ibrahim (pbuh) left his family in the barren land of Becca (now called Mecca) he made dua for them, asking Allah to “incline people’s hearts towards them” (Quran 14:37). That is essentially the foundation for a social network.

    Having a strong network of friends and family in one’s life is not just an important part of a balanced life, but a healthy part of life in general. In fact, it’s likely a part of why some communities in the world tend to live longer than others. That is what Dan Buettner shows in his bestseller book, “Blue Zones,” that looks at places in the world where people live the longest — Sardinia, Italy; Okinawa, Japan; Nicoya, Costa Rica; and a community of Seventh-day Adventists in Loma Linda, California). Amongst other factors, all had strong social networks, with large and frequent family and friend get-togethers. Having family and friends in our lives is one of the most important components of a balanced life, as they see us from an angle we don’t see ourselves, and have our best interest in mind with their advice, support, and constructive criticism.

    And in the midst of it all, don’t forget to have some time to yourself and just have fun! We know about sleep debt, but few people know that we can also have a “play debt,” as detailed by Dr. Stuart Brown in his bestseller book “Play.” Whether it be sports, games, or simple playfulness, don’t forget to include some play in your life. Even the Prophet (pbuh) would take time to race with Aisha (R). Having a faith-driven balanced life means having fun too.

    In conclusion, being a young American Muslim means navigating social, political, cultural, and personal challenges. These challenges apply in many ways to every person, but also in other ways are unique to each individual. The Quran and teachings of the Prophet (pbuh) provide timeless advice for navigating those challenges, and balancing one’s life in healthy, happy, and successful ways.