بسم الله الرحمن الرحيم

Author: Samya Ali

  • Being Granted a Share of Goodness

    Being Granted a Share of Goodness

    What trait of character is a mark of faith and pleases Allah SWT so much so that the individual with this trait is forbidden to enter hell? This attribute guarantees that one is granted a share of goodness. It is counted as a charity whenever one acts from this trait. And this attribute of character beautifies everything that it touches. What is it? Honesty, courage, patience, tolerance, respectfulness, sincerity…?

    The following story is illustrative. A teenage boy named Ali was playing soccer in the park and put his jacket on a bench. A few minutes later another teen walked by and took the jacket as the bench was hidden from view by a row of trees. This teen had begun hanging out with a tough crowd of kids who shoplifted from local stores and slit tires just for fun. Later that night, wearing the stolen jacket, he was retracing his steps on his way home and passed by the bench. He was surprised to see a rock on the bench where the jacket had been. As he got closer, he saw that a piece of paper was tied neatly by thin rope around the rock.

    He removed the rope and started reading the note that was written on the paper. “To the person who took my jacket this afternoon — I was surprised when I came to get my jacket and found it was gone and at first, I felt angry. My friend was also angry and told me to report it to the police. I told him that my jacket was old and had a lot of wear and tear, so I didn’t think that it was taken because it had value. I also remembered what my grandma taught me from the time I was young. She said to always be grateful for whatever you have and love for others what you love for yourself. So, I’m choosing to believe that you have been having a tough time and were unable to buy a jacket for the winter. Maybe if I were in your position, I would be desperate and do the same thing. God knows. So, I would like you to have the jacket and consider it a gift from me to you. Keep warm and safe. The only thing I ask is that you remember to be grateful for good things in your life and want the same for other people.” The teen was flabbergasted and didn’t know what to think. Part of the way he justified doing bad things was to tell himself that people were good-for-nothing and deserved whatever they got like having their jacket stolen or tires slashed. He continued on his way home, folding the note, and putting it in the jacket pocket. He felt a bunch of coins in the bottom of the pocket and counted them. He stopped at a convenience store with the four dollars of change, got a sandwich and took it to the checkout. The cashier recognized the teen as one of the group of boys who sometimes came into the store and made trouble. He gave him a nasty look and grumbled something under his breath. Ordinarily this would have set the teen off, and he would have reacted angrily to the cashier. But this day had been an unusual day and he found himself pausing and feeling no anger. He took the change from the cashier and said, “Thanks, man, have a great night” and then he walked out into the chill of evening.

    As he crossed the street, he noticed a man on the corner with a sign that said, “Will work for food.” The teenager saw that he was wearing only a thin T-shirt. He took off “his” jacket, walked over to him and handed him the just-purchased sandwich and the jacket. The homeless man was speechless, but as the teen walked away, he heard, “God bless you.” And for the first time in a long time, for as long as he could remember, the teen felt grateful, for the jacket that he could give to someone who needed it more than him, for the chance to give his sandwich to someone who was really hungry, but mostly for the kindness of the person who wrote him the note.

    The trait, as conveyed in sayings of the Prophet (s), that is a mark of faith (Sahih Muslim), pleases Allah SWT so much so that the individual with this trait is forbidden to enter hell (al-Bayhaqi), that guarantees that one is granted a share of goodness (al-Tirmidhi), that is counted as a charity (Sahih Muslim) whenever one acts from this trait, and that beautifies everything that it touches (Sahih Bukhari) … kindness.

    In the above story, kindness was expressed in the note left for the teen. That kindness softened something in him. Maybe the kindness had a positive effect only for that one day. Or maybe it started a trajectory of conscience and determination to change his life for the better.

    Even Animals Extend Kindness

    We don’t typically think of animals as acting out of kindness. But even in the animal kingdom, there are many examples of kind, empathetic behavior. There are numerous videos online of animals saving other animals. In one snippet, a dog jumps into a small river to retrieve a branch. He grabs it in his mouth but then gushing water pulls him into a chasm between two formations of rock. He is clearly struggling in the turbulent water. Another dog is standing on one of the rocks and as the dog in the water is passing by, with the branch still in his mouth, the dog on the rock grabs the other end of the branch and pulls the water-logged dog to safety atop the rock. In another clip on the video, two racoons are trying to rescue a third racoon who has fallen over a wall. One racoon is behind the other on the high ground at the top of the wall and has the other racoon’s leg in his mouth to anchor him and keep him from falling while he leans way over the wall to pull the third racoon up. The one hanging over the side of the wall gets the stranded racoon by the nape of the neck and the two racoons on the ground above the wall pull the third one up the wall to safety.

    One might think that only animals of the same species would think to help another. But that is not the case. According to The Science Explorer, “Dolphins have been known to rescue swimmers from sharks and guide stranded whales back to the sea”. Other examples include a monkey who adopted a stray puppy, an orangutan who saved a baby bird from drowning, a male Labrador who took on the care of orphaned ducklings.

    Believing in the Goodness and Kindness of People

    Being kind obviously benefits the recipient of kindness. But it also has benefits for the person extending kindness. In one study done at the University of British Columbia, participants were individuals afflicted with anxiety, to the extent that it negatively impacted their lives. They were instructed to do six or more acts of kindness, however small, each week for a month. They self-reported at the end of the four weeks that they had more positive moods, greater satisfaction in their relationships, and a decrease in avoidance of social interactions. In another study at UC Berkeley’s Greater Good Science Center, half the participants “reported that they feel stronger and more energetic after helping others; many also reported feeling calmer and less depressed, with increased feelings of self-worth,” said Christine Carter, a Senior Fellow at the center.

    Kind people bring out the good in other people. There are many people who, through their experiences, have become disillusioned, cynical, even bitter. The fact is that you can be the reason that someone once again believes in the goodness and kindness of people. Allah SWT says in the Qur’an, “Could the reward of good be anything but good?” (55:60).

  • An Act of Balancing — Outgoing and Inward-looking

    An Act of Balancing — Outgoing and Inward-looking

    Gregarious people are sociable individuals who enjoy interacting with other people and participating in activities and group functions. These are people who take initiative in social situations, extending friendship and opportunities for contact and relationship. In contrast are individuals who are more introspective. These people are reflective, enjoying the calm serenity of home and feeling completely comfortable when alone. This solitude allows them the opportunity to experience silence and the freedom from constant stimulation found in the outside world.

    The best model is one of balance and moderation. In the Qur’an we read, “It is Allah Who has sent down the Book in truth, and the balance….” (42:17). In fact, maturity is a balancing of all things in one’s life, following a middle course between extremes. Muslims are called “ummat-al-wasat,” community of the middle way (Qur’an 2:143). For example, the middle way is being generous rather than stingy or extravagant, the two opposing extremes. Or being humble rather than self-abasing or self-glorifying. Or being nurturing to one’s children rather than withholding and harsh or overly indulgent and permissive. So, being outgoing is balanced by being inward-looking. This middle way is one which recognizes the importance of both.

    With regard to being sociable, being with the people, it was narrated by Abu Musa that the Prophet (s) said, “A faithful believer to a faithful believer is like the bricks of a wall, enforcing each other.” While (saying that) the Prophet clasped his hands, by interlacing his fingers (Bukhari). The Qur’an says in this regard, “O you who believe, practice sabr [patience and perseverance] with constancy, and hold together firmly; and love and fear Allah so that you may be successful” (3:200). “Hold together firmly” refers to the importance of community in Islam, so that believers are to one another “like bricks of a wall,” helping, supporting, and engaging with one another in society so that there is mutual caring, providing, and protecting of all the members of the ummah.

    On the other hand, we find the importance of being introspective. To look into one’s internal state — including thoughts, feelings, attitudes, beliefs, values, and motives— is the practice of self-scrutiny or self-examining. This practice requires a willingness to enter into silence where contemplation takes place.

    Entering the Silence

    In order to be contemplative or reflective, which is the foundation for self-scrutiny, one must be willing to enter the silence. It is in the silence that the agitations in our own hearts become audible and demand attention. Whatever pain, anger, resentment, fear, self-pity, guilt, and so on — all rise to the surface of our consciousness in the silence. In fact, we are meant to face these emotions. And it is in practicing silence that vast realms of wisdom are found. Waheeb ibn Al-Ward said, “We were told that wisdom has ten parts and nine of them are in silence” (Ihya Ulum al-Deen, Al-Ghazali). Prophet Muhammad (s) said, “Indeed silence is wisdom, but very few practice it” (al-Bayhaqi and Ibn Hibban). He (s) also said, “Shall I tell you the easiest and richest form of worship and the most comfortable for the body?” They answered, ”Yes, O messenger of Allah.” And he said ”Silence and good character” (Abi Dharr in Tabaqat Al-Muhaddetheen). Further, the Prophet (s) said, “Whoever is pleased to be whole and pure, let him practice silence” (Ibn Abi al-Dunya and al-Bayhaqi). Jaber ibn Sumarah (r) said, “I used to accompany the Prophet and he was silent most of the time” (Ahmad and al-Tabarani).

    Practicing silence is the way to examine and assess the self. This is the way of cultivating and strengthening al-nafs al-lawammah, usually translated as the self-reproaching soul. In Islamic teachings there are three states of the self or soul. The lowest state is al-nafs al-ammarah, the unregenerate soul, the soul which seeks satisfaction in the lower earthly desires. This state is one in which is there is little self-awareness, places little value on the things that endure — the spiritual things — but rather values the fleeting enjoyments. The self-reproaching soul, al-nafs al-lawammah, is the second state. This soul is conscious of sin and the misguidance of the ego. It is vigilant about its speech and actions, strives to resist all immoderate or harmful influences or temptations. This soul strives to purify itself and hopes for salvation on the Day of Judgment. This is the level of soul where self-examining takes place. The third and highest state is al-nafs al-mutmainnah, the soul enjoying serenity of conscience, peace of mind, tranquility of heart. This is a state of complete satisfaction, anticipating the ultimate bliss of the Hereafter.

    The Self-reproaching Soul

    At the level of the self-reproaching soul one becomes aware of, and strives to counter, all the internal and external allurements to moral and spiritual degradation. The meaning of reproach is “to find fault with, to blame, to censure.” But Islam is the middle way, the way of balance and proper proportion. So, we are not looking to beat ourselves down, to hate ourselves, or live in a guilt-laden way. We are tasked with being honest with ourselves, to come again and again to our deeper thoughts and feelings with a commitment to growth and taking full responsibility for our lives, our choices, our actions. So, we learn to be alone with ourselves, yearning to know ourselves in a deep and genuine way. We become more willing to ask ourselves probing questions which shed light on where we are on the journey of transformation, in what ways we need to strengthen ourselves, what shortcomings we can work on.

    To fortify one’s dedication to self-scrutiny and operating on a daily basis from the self-reproaching soul, it is beneficial to ask oneself challenging questions and reflect on the answers. A good practice is to spend some time, even ten minutes, each night before sleeping, to review the day’s activities in light of one or more self-scrutinizing questions. Below are some examples of questions that can be used. In addition, it’s great to add your own questions to the list.

    • Do I live each day with conscious intention to surrender more fully to Allah SWT?
    • Did I take pause today to feel wonder and awe at the countless rich and beautiful elements of the creation?
    • Do I seek knowledge with fascination and joy?
    • Have I explored my thoughts to search out any self-deceits, biases, hypocrisies, or self-limiting beliefs?
    • Did I practice patience today?
    • Did I treat my family members today with respect, kindness, and tolerance?
    • Did I use my time wisely today?
    • Did I discipline my thoughts today?
    • Was I a good listener today?
    • Did I consciously strive to increase my eman today?
    • Did I choose to perceive everyone I interacted with today in the most favorable and charitable light?
    • Was I thankful to Allah SWT today for all the positive things in my life?

    Then I can ask myself further…

    • Do I think that I am right all or most of the time when there is a disagreement, that the other person is usually or always wrong?
    • Do I demand of my friends, or spouse, or children what I have not practiced?
    • Do I conjecture about other people’s motives?
    • Do I wear my emotional wounds as adornment as if being a victim accords special status?
    • Do I feel self-righteous and resentful when dealing with others’ shortcomings, as if in some way that ruins my mood, my balance, my life?
    • Do I live in the past or the future, closed to the meaningfulness and joy of the present moment?
    • Do I hyper-focus on my worries, fears, and doubts?
    • Am I aware of any destructive habits I have that should be worked on?
    • Do I pause before reacting and remember that there are consequences to my actions?

    To illustrate the power and beauty of self-scrutiny, consider this story. There was a man who always prayed his daily prayers in the mosque. In fact, he was so devoted that he always arrived early so that he would be in the first row at the time of prayer. One day he was late, so he prayed in the second row. He felt embarrassed that people saw him in the second row. When reflecting later that evening upon his experience of feeling embarrassed, he realized that some of the satisfaction he felt when he prayed in the first row was from his ego, due to the people seeing him in the first row and their admiring him for it! This is very honest and exacting self-scrutiny on his part.

    The only way to cultivate this quality of self-examining is to spend time in the calm quietude of reflection about one’s behavior, character, and life. If this then is balanced by a sociable, community-minded aspect of living, then we can experience the benefits and blessings of being both outgoing and inward looking.

  • Gratitude, Staying Centered, and Remembering Allah SWT

    Gratitude, Staying Centered, and Remembering Allah SWT

    We are living through difficult times and many people feel a bit overwhelmed by what is going on in the world. Some complain, some hold all of the troubles inside and don’t talk about it, and other feel a perpetual anxiety. It’s good during difficult times to remind ourselves to be thankful. Below are three simple stories about gratitude, about staying centered in adversity, and about the benefit of remembering Allah SWT and counting the favors He bestows upon us.

    This Too Is for the Good

    A traditional teaching story about a farmer who lived long ago conveys this wisdom. One day while working in the field, the farmer’s plough horse dropped to the ground and died. Everyone in the village said, “Oh, what a horrible thing to happen.” The farmer said simply, “This too is for the good.” Everyone in the village got together and gave him a new horse as a gift. A few days later, the new horse jumped a fence and ran away. Everyone in the village shook their heads and said, “What a poor fellow!” The farmer smiled and said, “This too is for the good.” Eventually, the horse found his way home, and everyone again said, “What a fortunate man.” The farmer said, ” This too is for the good.” Later in the year, the farmer’s son went out riding on the horse and fell and broke his leg. Everyone in the village said, “How unfortunate for the poor boy.” The farmer said, ” This too is for the good.” Two days later, a marauding band of thieves came into the village and tried to coerce young men to join them. When they saw that the farmer’s son had a broken leg, they left him alone. Everyone said, “What a fortunate young man.” The farmer smiled again and said, ” This too is for the good.” One of the villagers said to the farmer, “It seems that whether good things or bad things happen to you, all you say is ‘this too is for the good.’” The farmer smiled and said, “Yes, that’s true…and this too is for the good?!” (modified from the traditional teaching story).

    The Prophet (s) said, “The affair of the believer is amazing! The whole of his life is beneficial, and that is only in the case of the believer. When good times come to him, he is thankful and it is good for him, and when bad times befall him, he is patient, and it is also good for him” (Muslim).

    Troubles are Like Dandelions

    A teenage girl was complaining to her mother about the difficulties in her life — it seemed like her teacher always criticized her, her best friend borrowed things and didn’t return them, there was a leak under her bathroom sink that had soaked everything stored under there, and she had stained her favorite shirt. Her mother listened patiently to the litany of complaints. Then she said, “Sweetheart, the troubles we encounter in life are like dandelions. Dandelions are unpopular, considered a weed that grows profusely where it’s not wanted, and are nearly impossible to get rid of. However, we can shift our perception of dandelions and all of a sudden, they don’t look so annoying and unwanted.”

    The mother continued, “Did you know that dandelions have been used in Chinese traditional medicine for over a thousand years to help the liver remove toxins from the bloodstream. Did you know, honey, that more nutrition is packed into a dandelion than in most vegetables? And the fact is, dandelions have wide-spreading roots that loosen and aerate hard-packed soil and prevent erosion.” The mother then pointed out the potential benefits of the troubles and challenges her daughter was facing, and would always face, in life: “Sweetheart, each trouble you encounter is a gift when you face it with patience and try to remember with gratitude the good things in your life. When you do that, you are using that difficulty or hardship or frustration, like a dandelion, to remove toxins from your mind and heart, toxins like impatience and discontentedness. Each inconvenience you endure with grace and gratitude nourishes your strength of character. Each nuisance you deal with in a balanced way loosens and spiritually aerates any hardness of your heart.” The mother touched her daughter’s hand and said, “There was a man who could not get rid of the dandelions in his front lawn. He tried everything and nothing worked. So, he called a local farmers and gardeners association to ask for advice. He told them everything he had tried to eradicate the troubling weeds. After listening patiently to him, the agriculture specialist replied, ‘Sir, the only way to deal with the nuisance and inconvenience of the dandelions is to learn to love them.’” The mother then added, “Sweetheart, thank God for the dandelions. And then reframe your complaints about your life so that you see each difficulty as a gift.”

    The Prophet (s) said, “No fatigue, nor disease, nor anxiety, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick of a thorn, but that Allah expiates some of his sins for that” (Bukhari and Muslim).

    What Can I Find to Be Grateful For?

    A mother was at the grocery store with her 18-month-old son who lately had begun throwing temper tantrums whenever he couldn’t get what he wanted. This morning he was asking for candy and when told it was almost time for lunch and he could have a candy after lunch, the toddler began whining and kicking while in the grocery cart seat. The mother started feeling her blood pressure rise and sweat on her brow. “Another tantrum…This is getting to be too much. I can’t take it anymore. He’s impossible to deal with!” Then the thought came into her head, “What can I find to be grateful for in this situation right now?”

    That question was an instantaneous interrupt of her spiraling out-of-control anger and resentment toward her son for acting up. Immediately she thought, “Wow, I feel angry and resentful toward a toddler! That’s crazy!” She repeated the question — “What can I find to be grateful for in this situation right now?” The answer came spontaneously — “I am grateful for my own good health and having a child who is healthy.” This thought calmed her, and she reached out and touched her son’s arm, a spontaneous reaching-out to reassure herself that yes, there he was, able-bodied and full of healthy vigor enough to squirm and whine like the childish human being that he was. Her touch also seemed to calm the boy just a little. Enough that the mother then thought, “What else can I find to be grateful for in this situation right now?”

    She looked around at the well-stocked shelves, food of every sort, fresh fruits and vegetables, meat, chicken…why, anything she might want. And she had the money to buy more than enough for her family. All those cans of soup and beans and… then an idea came to her, and she said to her son with a big smile on her face, “Let’s count the cans of soup on this shelf and see if there are more than five!” Her son who loved to count got excited, forgot all about the candy, and started pointing to cans with his arm outstretched. “One, two, three….” The mother thought, “Let me count my blessings and remember God in this moment!”

    “And if you were to count Allah’s favors, you would not be able to number them; most surely Allah is Forgiving, Merciful” (Qur’an 16:18).

  • ‘Draw Together Instead of Driving Away’

    ‘Draw Together Instead of Driving Away’

    “Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know” (Qur’an 2:151).

    In this verse, Allah SWT tells us that Muhammad (s) was sent to benefit humanity through the teachings of Qur’an and sunnah. This is further illustrated in a hadith. Abu Musa narrated that the Prophet (s) said, “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth some of which was fertile soil that absorbed rainwater and brought forth vegetation and grass in abundance. Another portion of it was hard and held the rainwater and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it, and to irrigate the land for cultivation. And a portion of it was barren which could neither hold the water nor bring forth vegetation. The first is the example of the person who comprehends Allah’s religion and gets benefit from that which Allah has revealed through me; and learns and then teaches it to others. The last example is that of a person who does not care about it and does not take Allah’s guidance revealed through me” (Bukhari).

    It is clear from the hadith that we are meant to learn from the Prophet and whatever we comprehend and get benefit from when learning the principles and precepts of Islam, we are then to share with others by teaching them what we know. It benefits us to investigate the ways by which the Prophet taught his companions. In fact, there were many different teaching techniques that Prophet Muhammad (s) utilized. Following are just a few examples:

    •  The Prophet would sometimes repeat something three times. One example is the hadith narrated by Abu Shuraih: “The Prophet said, ‘By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!’ It was said [by one individual listening], “Who is that, O Allah’s Apostle?” He (peace be upon him) said, “That person whose neighbor does not feel safe from his evil.”

    •  Another technique that he would often utilize effectively was asking a question to pique the interest and curiosity of the listeners. An example is when the Prophet asked his companions, “What would be the situation of someone who has a river at his door and every day, five times a day, he comes out and he takes a bath in that river? At the end of the day would he have any dirt on himself?” They responded, “There would be no dirt on him, O messenger of Allah.” Then the Prophet said, “Similarly there are the five prayers cleansing the person in this way.”

    •  In the above hadith, the Prophet not only used a question to bring the listener’s mind to attentiveness, he also used an analogy — making a similarity between the five daily prayers as a cleansing of heart and soul to the river that cleanses the body. The hadith cited above about abundant rain falling on the earth also uses analogy to make clear the points.

    •  Just as the Prophet used analogy to illustrate a point verbally, he also used drawing or illustration to make a point graphically. Once the Prophet drew a straight line through the sand and then drew lines to the right and lines to the left of the first line. Then while the people were looking intently at the drawing, he recited the verse, “And verily, this is My Straight Path, so follow it, and follow not [other] paths, for they will separate you away from His Path” (Qur’an 6:153).

    •  In other instances, he illustrated his point using his hands. He said, “I and the one who takes care of the orphans are in paradise, like this” (Bukhari), and as he was speaking, he interlaced his fingers.

    •  Using daily living experiences as opportunity to instruct, the Prophet (s) once was traveling with some companions and when it was time to prepare food, he asked them to slaughter a sheep. One man said he would do that, another said he would skin it, and a third said he would cook it. Then the messenger of Allah said, “I will collect wood for the fire.” They said, “No, we will do that work for you.” The Prophet answered, “I know that you can do it for me, but I hate to be privileged. Allah hates to see a servant of his privileged above others.” And the Prophet went and collected firewood (Khulasat-As-Siyar).

    •  The Prophet at times would redirect a question to a topic that is more relevant and instructive. Once a Bedouin asked the Prophet (s), “When is the hour?” [the Day of Judgment]. The Prophet said, “What have you prepared for that final hour?” The Bedouin answered, “I haven’t prepared a lot of salah and I haven’t prepared a lot of zakah but I am preparing one thing – my love for Allah and His messenger.” The Prophet (s) said, “You will be with who you love.”

    For those who are interested in further researching this topic, the following book is suggested: “Prophet Muhammad — The Teacher and His Teaching Methodologies” (Ar-Rasul al-Mu’allim wa Asalibuhu fi ‘l-Ta’lim) by Shaikh Abdul Fattah Abu Ghuddah; translated by Maulana Mohamed Mahomedy.

    Wisdom Too

    There is another takeaway from the hadith about rainwater cited above. The first example is a person who is likened to “fertile soil that absorbed rainwater and brought forth vegetation and grass in abundance.” A person who learns Islam and outwardly exemplifies it but has not truly absorbed its lessons in a way that brings wisdom and caring cannot be likened to soil that brings forth vegetation and grass in abundance, not like the one who learns in a deep way such that he gains insight about life and himself and other people. Those who interact with others with wisdom and caring are the ones who nourish and produce benefit and good results.

    An account from the life of the contemporary Shaykh Muhammad Al-Ghazali illustrates this very well. Shaykh Al-Ghazali was a scholar of classical Islamic learning and also had an extensive knowledge of modern science. He authored numerous books on Islam and was revered by so many Muslims. Muslims. He graduated from Al-Azhar University in 1941 and was active in dawah. He recounts the following incident:

    “I did not like the way she was dressed when she entered my office. However, the look in her eyes revealed sadness and bewilderment that called for compassion and patience. She sat down and started sharing her concerns, hoping to find answers with me. I listened to her as long as needed. I learned that she was an Arab girl who received her education in France where she was raised. It was also clear that she barely knew Islam. I started explaining basic facts, dispelling suspicions, answering questions and refuting orientalists’ lies about Islam. I also did not forget to allude to today’s civilization and how it considers women as cheap flesh. At the end of my talk, the girl asked for a future appointment and excused herself.

    Soon after, a young man – on whom qualities of outward Islamism were apparent – came storming into my office and said vehemently, ‘How come such a wicked person was admitted here?’
    ‘The job of a physician is to accept. He doesn’t typically see healthy people, does he?’ I replied.
    ‘Of course, you advised her to wear hijab!’ he added.

    I said to him ‘The issue is much bigger than that. There is the foundation that has to be laid. There is the belief in Allah and the Hereafter. There is the hearing and the obeying of what was revealed in the Qur’an and the Sunnah, in addition to the pillars of worship and manners; the pillars that Islam cannot exist without …’
    He interrupted me saying, ‘All of this does not mean we don’t order her to wear hijab.’

    ‘I wouldn’t like it if she came in a nun’s clothes while her heart is void of Allah. I taught her the basis that will help her to choose, on her own free will, to wear more decent clothes,’ I calmly replied. He tried to interrupt me again so I said firmly ‘I can’t drag Islam by its tail as you do. I lay the foundation and then start building and I usually achieve what I want with wisdom.’

    Two weeks later, the girl came back. She was wearing much more decent clothes with a scarf over her head. She resumed her questions and I resumed my teaching. Then I asked, ‘Why don’t you go to the nearest mosque to your home?’ I said that but immediately I felt remorse. I remembered that mosques are closed in the face of Muslim women. The girl answered that she hated the people of religion and that she did not like to listen to them. ‘Why?’ I asked. ‘They are hard-hearted, and they treat us with contempt and scorn,’ came her swift reply.

    I don’t know why I remembered Hind [Abu-Sufyan’s wife]. She was the one who chewed Hamza’s liver and fought Islam vigorously until the 8th year of Hijrah. She did not really know the Prophet. However, when she knew him and saw his lenient manners, she told him ‘I never wished someone on the face of this earth to be humiliated more than you and your family. Now, I do not wish to see someone on the face of this earth more honored than you and your family.’ The Prophet’s kindness and sympathy changed the hearts of the people around him. Now, if only the people who give dawah today would learn from their Prophet. They would learn to draw together instead of driving away, and to bring good tidings rather than to say things that repel people away from them and from Islam.’”

  • On Palestine: Many Voices, Same Message

    On Palestine: Many Voices, Same Message

    The discourse about Israel and Palestine has widened, become more honest and aligned with facts rather than ideological positioning and propaganda. Many people around the world are speaking up, no longer willing to stay silent even though the reprisals against them might include branding them as anti-Semitic. Below is a small sampling of recent (except for the first item) statements, reports, and critiques about Israeli abuses that demonstrate the tide is turning. The first one is a video of an Irish MP Richard Boyd Barrett who “speaks truth to power,” in this case to the Israeli Ambassador to Ireland. This video clip is of the Joint Committee on Foreign Affairs and Trade in the Irish parliament, discussing in 2014 the situation in Gaza. But is well worth watching and realizing that until 2021, almost no politician in the U.S. would have dared to speak with such courage and candidness about Israel.

    Irish politician condemns Israel and rebukes Israeli ambassador

    “Why do you allow it [the expansion of settlements] to happen, if you’re serious about giving this land to the Palestinians. It’s absolutely extraordinary. Are you not just taking us, Ambassador, for idiots that you can say with a straight face ‘we’re serious about peace but while we’re serious about peace we’re going to seize Palestinian land’ and you expect the Palestinians to sit back and do nothing about that…”

    [embedyt] https://www.youtube.com/watch?v=zNUp3hGEPHk&width=864&height=648&rel=-1[/embedyt]

     
     

    Former Israeli ambassadors to South Africa: “…actions in the occupied territories now meet the legal definition of the crime of apartheid under international law”

    Two former Israeli ambassadors to South Africa, Ilan Baruch and Alon Liel, wrote an opinion piece published by a South African news site, GroundUp.org. The two former Israeli diplomats state that, based on what they saw in South Africa during their time as ambassadors, Israel operates an apartheid system in the occupied territories. What is newsworthy is that these two are Israelis, former ambassadors to apartheid South Africa. It is worth reading the entire piece but here is a short excerpt:

    “The bantustans of South Africa under the apartheid regime and the map of the occupied Palestinian territories today are predicated on the same idea of concentrating the ‘undesirable’ population in as small an area as possible, in a series of non-contiguous enclaves. By gradually driving these populations from their land and concentrating them into dense and fractured pockets, both South Africa then and Israel today worked to thwart political autonomy and true democracy.”

    Baruch and Liel go on to state, “This week, we mark the fifty-fifth year since the occupation of the West Bank began. It is clearer than ever that the occupation is not temporary, and there is not the political will in the Israeli government to bring about its end. Human Rights Watch recently concluded that Israel has crossed a threshold and its actions in the occupied territories now meet the legal definition of the crime of apartheid under international law. Israel is the sole sovereign power that operates in this land, and it systematically discriminates on the basis of nationality and ethnicity. Such a reality is, as we saw ourselves, apartheid. It is time for the world to recognize that what we saw in South Africa decades ago is happening in the occupied Palestinian territories too. And just as the world joined the struggle against apartheid in South Africa, it is time for the world to take decisive diplomatic action in our case as well and work towards building a future of equality, dignity, and security for Palestinians and Israelis alike.”

    https://www.groundup.org.za/article/israeli-ambassadors-compare-israel-south-africa/

    Human Rights Watch: ‘The Crimes Against Humanity of Apartheid and Persecution’

    In a report in April of this year, A Threshold Crossed – Israeli Authorities and the Crimes of Apartheid and Persecution, Human Rights Watch described Israeli crimes against humanity. HRW is an NGO that refuses all government funding so as to remain independent and non-partisan in its research and advocacy. HRW won the Nobel Peace Prize in 1997 for its campaign to ban landmines. The report says in part: “Israeli authorities methodically privilege Jewish Israelis and discriminate against Palestinians. Laws, policies, and statements by leading Israeli officials make plain that the objective of maintaining Jewish Israeli control over demographics, political power, and land has long guided government policy. In pursuit of this goal, authorities have dispossessed, confined, forcibly separated, and subjugated Palestinians by virtue of their identity to varying degrees of intensity. In certain areas, as described in this report, these deprivations are so severe that they amount to the crimes against humanity of apartheid and persecution.”

    https://www.hrw.org/report/2021/04/27/threshold-crossed/israeli-authorities-and-crimes-apartheid-and-persecution

    B’Tselem: Israel Promotes the supremacy of Jews over Palestinians

    In January of this year, B’Tselem published a report titled A regime of Jewish supremacy from the Jordan River to the Mediterranean Sea: This is apartheid. B’Tselem is the Israeli Information Center for Human Rights in the Occupied Territories. On their website they state that the organization “strives to end Israel’s occupation, recognizing that this is the only way to achieve a future that ensures human rights, democracy, liberty and equality to all people, Palestinian and Israeli alike, living on the bit of land between the Jordan River and the Mediterranean Sea.” In the report, they state the following:

    “A regime that uses laws, practices and organized violence to cement the supremacy of one group over another is an apartheid regime. Israeli apartheid, which promotes the supremacy of Jews over Palestinians, was not born in one day or of a single speech. It is a process that has gradually grown more institutionalized and explicit, with mechanisms introduced over time in law and practice to promote Jewish supremacy. These accumulated measures, their pervasiveness in legislation and political practice, and the public and judicial support they receive – all form the basis for our conclusion that the bar for labeling the Israeli regime as apartheid has been met.”

    https://www.btselem.org/publications/fulltext/202101_this_is_apartheid

    American politicians condemn the recent military assault on Gaza

    • Rep. Mark Pocan (D-WI), leader of the Congressional Progressive Caucus, spoke at length to the House of Representatives on May 13 about the situation in Palestine. Part of what he told members of Congress is the following: “When serious human rights abuses compound, such as the recent attacks on places of worship, like the Al-Aqsa Mosque, the forced removal of people from their homes, most recently in East Jerusalem, but ongoing in the West Bank for way too long, the jailing and military court trials for Palestinian children, the dehumanization of the lives of the Palestinians by having roads and entrances that are separate for some people–which all too often looks like a former South Africa, the blockade and open-air prison conditions for the people in Gaza, where food and clean water is often scarce…Today, we want to talk about the very long-term problems that have been, for too long, ignored by U.S. policies in the region. Fortunately, now more and more Members of Congress are wanting to address peace in this region in a more forthright way. As human rights giant South African Desmond Tutu said, ‘If you are neutral in situations of injustice, you have chosen the side of the oppressor.’”

    • Congresswoman Ayanna Pressley (D-MA) came right out and described Israel as an “apartheid” state.

    • Rashida Tlaib (D-Mich) told President Biden when he arrived in Detroit in mid-May, “The U.S. cannot continue to give the right-wing [Israeli Prime Minister Benjamin] Netanyahu government billions each year to commit crimes against Palestinians. Atrocities like bombing schools cannot be tolerated, much less conducted with U.S.-supplied weapons.”

    • Ilhan Omar, a member of the Democratic-Farmer-Labor (DFL-MN), has stated, “The United States should not stand idly by while crimes against humanity are being committed with our backing.”

    • Cori Bush (D-MO) stated explicitly in a speech to Congress, “The fight for Black lives and the fight for Palestinian liberation are interconnected. We oppose our money going to fund militarized policing, occupation, and systems of violent oppression and trauma. We are anti-war. We are anti-occupation. And we are anti-apartheid. Period.”

    Mainstream media condemn Israeli assault on Gaza

    • MSNBC host Ali Velshi, in mid-May, talked about the situation in Israel and Palestine. He said, “The idea that it is even remotely controversial to call what Israel has imposed on Palestinians a form of apartheid is laughable. One look at a current map of Israel, Gaza, and the Occupied Territories conjures up only one other example: apartheid-era South Africa… After more than seven decades of being deprived of land from which they were evicted, Palestinian frustration runs deep. It may be worth going deeper than what you may hear inside your bubble and understanding the depth to which the Palestinian people are subject to apartheid in their own land, deprived of basic necessities and subject to relentless civil right violations.”

    [embedyt] https://www.youtube.com/watch?v=gKkjPtleWEU&width=864&height=486&rel=-1[/embedyt]

     
     

    • HBO’s show Last Week Tonight is hosted by political commentator and comedian John Oliver. During his show on May 17, he talked about the assault on Gaza. He said, “While most of the rockets aimed toward Israeli citizens this week were intercepted, Israel’s airstrikes were not. They hit their targets, including a … 13-story office and apartment building. And while Israel insisted there were military targets in that building, and they destroyed it as humanely as possible — even warning people to evacuate beforehand — for the record, destroying a civilian residence sure seems like a war crime, regardless of whether you send a courtesy ‘Heads up’ text.” He also stated, “Multiple children have been killed this week — eight in a single strike just yesterday — and the U.S. is heavily implicated here, not just by serving as Israel’s diplomatic shield at the U.N. but by constantly refusing to criticize the indefensible…”

    [embedyt] https://www.youtube.com/watch?v=PMLiv9jBp0Q&width=864&height=648&rel=-1[/embedyt]

     
     

    • In an opinion piece in the New York Times on May 19, The ‘Unshakable’ Bonds of Friendship With Israel Are Shaking, senior NYT columnist Nicholas Kristof, wrote, “If you oppose war crimes only by your enemies, it’s not clear that you actually oppose war crimes.” He notes that “…today, especially within the Democratic Party, those bonds [of friendship] are shaking as Netanyahu resisted a cease-fire in Gaza. He leaves us wondering: Why should our tax dollars subsidize a rain of destruction that has killed scores of children, damaged 17 hospitals and clinics and forced 72,000 people to flee their homes?” He writes, “Netanyahu has used American cover to expand settlements and pretty much destroy any hope of a two-state solution. He has winked at domestic extremism, so that at least 100 new WhatsApp groups in Israel (with names like ‘Death to Arabs’) encourage violence against Palestinians. And now he is bombing Gaza and igniting street fighting that President Reuven Rivlin of Israel has called a ‘civil war.’”

    https://www.nytimes.com/2021/05/19/opinion/israel-democrats-united-states.html

    Academic labor union passes resolution in support of Palestinian people

    On June 10, the Delegate Assembly of the Professional Staff Congress, the academic labor union at CUNY (City University of New York), passed a resolution in support of the Palestinian people and condemning Israel of sponsoring policies of settler colonialism. The resolution also “calls on the administration of U.S. President Joe Biden to stop all aid funding human rights violations and an occupation that is illegal under international law.”

    https://www.psc-cuny.org/sites/default/files/Final_Resolution_in_Support_of_the_Palestinian_People.pdf

    California activists stop Israeli ship from offloading its cargo

    The first week in June, the Arab Resource and Organizing Center (AROC) led a group of activists in a demonstration that prevented an Israeli container ship from offloading its cargo in Oakland, California. Dock workers with the International Longshore and Warehouse Union Local 10 made the decision to not cross the protest line to unload the ship’s cargo. AROC organizers state that the “Block the Boat” protests will continue in various cities including Detroit, Philadelphia, Vancouver, and London.

    http://araborganizing.org/block-the-boat-declares-decisive-victory-over-apartheid-israel/

  • The Prophet (s): Impervious to the Corrupting Influence of Power

    The Prophet (s): Impervious to the Corrupting Influence of Power

    History has catalogued many successful leaders. Some have been great in military affairs, others in political governance. Many of them, however, were self-serving and quite willing to use cunning, deception, and all manner of unscrupulous dealings to obtain and keep their positions of power. In our contemporary times, similarly, our leaders too often betray the trust of their offices. We see political leaders who are prone to wrongdoing, often at the behest of powerful elites, more concerned about maintaining some political advantage or self-interest rather than doing what is right or what is in the best interest of a people, a nation, or the world community.

    The maxim “power corrupts, and absolute power corrupts absolutely” is as true today as it has been throughout history. Many leaders compromise their moral and ethical values by succumbing to the pull of pride or greed or hatred. There are countless examples of leaders whose downfalls were presaged by their baser instincts. Napoleon, arrogantly believing that he could not fail in his military campaigns, ignored the repeated warnings of his advisors against invading Russia, and in the Russian Campaign of 1812 his army lost more than 350,000 troops and suffered a humiliating defeat.

    As to the corrupting influence of greed, the problem is worldwide. Transparency International, a global non-profit and non-governmental organization, works to expose and end global corruption. A report in 2004 listed leaders in various countries who, during the previous 20 years, had allegedly embezzled money from their nations. They note that there were most likely many more, but these were the more well-known ones. They include:

    1. Former Indonesian President Suharto ($15 billion – $35 billion)
    2. Former Philippine President Ferdinand Marcos ($5 billion – $10 billion)
    3. Former Zairian President Mobutu Sese Seko ($5 billion)
    4. Former Nigerian Head of State Sani Abacha ($2 billion – $5 billion)
    5. Former Yugoslav President Slobodan Milosevic ($1 billion)
    6. Former Haitian President Jean-Claude Duvalier ($300 million – $800 million)
    7. Former Peruvian President Alberto Fujimori ($600 million)
    8. Former Ukranian Prime Minister Pavlo Lazarenko ($114 million – $200 million)
    9. Former Nicaraguan President Amoldo Aleman ($100 million)
    10. Former Philippine President Joseph Estrada ($78 million – $80 million)

    One may notice that Western countries are not listed above. What takes place in the West is a more hidden “embezzlement” of wealth. Michelle Chen, writing in The Nation in 2018, stated, “Wherever you live in the world, here’s a newsflash: You’ve been robbed. Not by a hidden bandit, but a global kleptocracy: the super-rich who’ve managed to rob the poor blind in every corner of the globe for the past seven decades. And a research team led by pioneering economist Thomas Piketty, the World Inequality Lab, has mapped out how that theft has played out on a global scale. Not surprisingly, America was near the top of the list in terms of how unequal our country is, in addition to being far richer as a whole than any other nation.” In recent times, one individual stands out as being motivated by greed and boldly unashamed to admit it. In a campaign speech in 2016, Donald Trump stated, “I like money. I’m very greedy. I’m a greedy person. I shouldn’t tell you that, I’m a greedy – I’ve always been greedy. I love money, right?” He might be the only politician to admit that, but, of course, humans are prone to greed. Prophet Muhammad (s) said, “If the son of Adam had a valley full of gold, he would want to have two valleys. Nothing fills his mouth but the dust of the grave; yet Allah forgives him who repents to Him” (Sahih Bukhari). Many have greed in their hearts once having tasted the allurements of wealth and privilege. The Prophet spoke about this: “Beware of luxury. Verily, the servants of Allah do not live luxuriously” (Musnad Aḥmad).

    Demonstrating how hatred can misguide a leader is the example of Richard Nixon. Seen as a dishonest, paranoid man while occupying the presidential office, subsequent release of documents over time confirmed that perception. He was revealed as having a “political enemies list” which was described in a memorandum written by John Dean, White House counsel for the Nixon administration. He said that those on the list were individuals against whom the Nixon administration would use federal machinery and means such as tax audits to “screw our political enemies.” In taped recordings released by the Nixon Presidential Library, he is heard talking to his Secretary of State Henry Kissinger and White House Chief of Staff Alexander Haig in 1972: “Never forget, the press is the enemy, the press is the enemy. The establishment is the enemy, the professors are the enemy, the professors are the enemy. Write that on a blackboard 100 times.”

    Arrogance, greed, and hatred are pitfalls of human character. It is not surprising since the corrupting influences of the lower self (an-nafs-ul-ammarah) lead the oblivious or heedless individual to seek satisfaction in base desires. And the ignoble desires can lead to one using power for one’s own aggrandizement.

    Motivations in Pursuing Positions of Power

    Studies about motivations that individuals have in pursuing positions of power posit two main types of motivation: “personalized” motivation is defined as primarily self-serving, egoistic, and at times even anti-social. Personalized power motivation is correlated with the desire to attain prestige and to acquire wealth and material possessions; “socialized” power motivation is primarily concerned with using its influence to improve the well-being of the commonweal, to use power in a responsible fashion to bring about a positive impact on the lives of all, collectively and individually.

    Prophet Muhammad (s) is a historical figure whose motivation was revealed as a sublime purity of heart and soul, who embodied the traits that make for great leadership, and who held himself impervious to the corrupting influence of power.

    Purity of Motivation.

    The Prophet said in the well-known hadith, “Actions are but by intention and every man shall have but that which he intended…” (Bukhari and Muslim). Indication early on in his mission that he was acting solely for the sake of God in his role as messenger, leader, teacher, and mercy to humankind, is the story of how the Prophet’s uncle pleaded with him to end the persecution they were subjected to by giving up his mission. The head of the Quraish had come to Abu Talib, Muhammad’s uncle, to warn him that either his nephew stop preaching Islam or the Quraish would fight Abu Talib and Muhammad until the tribe prevailed and the Muslims were dead. When Abu Talib related to the Prophet what the Quraish leader had told him and conveyed that the pressure of persecution was weighing heavily upon them, the Prophet answered him, “O uncle, by Allah, if they put the sun in my right hand and the moon in my left hand to end this affair – until Allah prevails or I die for His cause, indeed I will never leave it.” His purity of intention, the most noble of motivations, are borne out by the full scope of the Prophet’s words and actions throughout his lifetime.

    Prophet Muhammad (s) is the best example of a “socialized” power motivation and its concern with using its influence to improve the well-being of the people, to use power in a responsible fashion to bring about a positive impact on the lives of all people. The Prophet said, “None of you will truly believe until he wishes for his brother what he wishes for himself” (Bukhari and Muslim). This principle was on spectacular display so many times throughout the Prophet’s life. Whether with material goods or with spiritual guidance, the Prophet gave freely to the people, wanting only to bring them benefit. Anas (r) reported, “A man once begged from the Prophet and he gave him enough sheep to fill a valley. He [the man] returned to his people and said, ‘Enter Islam, for by God, Muhammad gives with no fear of poverty!’ People would go to the Prophet wanting only worldly goods and would find before the day was out that their religion had become dearer and more precious to them than the whole world” (Muslim).

    In this era of standing up for social justice, corruption should be seen as the great injustice it is, one which compromises the common good and hinders the principle of safeguarding the rights due to all people. How serious is corruption? The Prophet said, “There is none amongst the servants [of Allah] who was entrusted with the affairs of his subjects and he died in such a state that he was dishonest in his dealings with those over whom he ruled, that Paradise is not forbidden for him.” And the Qur’an is very clear: “…whoever defrauds shall bring with him the what he misappropriated on the Day of Resurrection, when every human being shall be paid in full what he has earned and shall not be wronged” (Qur’an 3:161).

  • A World Beyond Neoliberalism (part 2)

    A World Beyond Neoliberalism (part 2)

    ‘Let Us Not Become the Evil that We Deplore’

    Most would agree that we are living in a dangerous moment in our history. Americans watched in real-time as Trump supporters broke into the Capitol building and tried to stop the certification by Congress of the Electoral College votes. A woman was shot by Capitol police and later died. Police officer Brian Sicknick also died after being beaten and hit on the head with a fire extinguisher. Three others died as a result of medical emergencies during the tumult. The political divide in this country continues to deepen as the media pushes a fear-inducing perspective, describing the event variously as treason, insurrection, a coup, sedition, or domestic terrorism. Glenn Greenwald, who recently resigned from The Intercept (which he co-founded) after editors refused to let him publish his full reporting on the Hunter Biden story, reminds his readers in an article, Violence in the Capitol, Dangers in the Aftermath, that after 9/11 there was a similar rush to punish. He writes the following:

    In the days and weeks after the 9/11 attack, Americans were largely united in emotional horror at what had been done to their country as well as in their willingness to endorse repression and violence in response. As a result, there was little room to raise concerns about the possible excesses or dangers of the American reaction, let alone to dissent from what political leaders were proposing in the name of vengeance and security. The psychological trauma from the carnage and the wreckage at the country’s most cherished symbols swamped rational faculties and thus rendered futile any attempts to urge restraint or caution.

    Greenwald recalls that Congresswoman Barbara Lee was the only member who voted on September 14, 2001 against legislation, the Authorization to Use Military Force, that resulted in the military invasion of Afghanistan and began what is now a two-decade “War on Terror.” She cautioned at the time about rushing to action: “…some of us must urge the use of restraint. Our country is in a state of mourning. Some of us must say, let’s step back for a moment. Let’s just pause, just for a minute and think through the implications of our actions today, so that this does not spiral out of control.” She then reminded the Congress of what a clergyman had earlier said: “As we act, let us not become the evil that we deplore.”

    It turns out that Lee was right. We ended up with a two-decade long War on Terror and the Patriot Act which eroded civil liberties. The encroachment of the Capitol might similarly end up with new legislation to address what so many in the media and Congress are calling “domestic terrorism.” There is a fine line between calling out a bad act and holding those responsible to account and describing what one sees in hyperbolic and inflammatory language that deepens division and foments the very actions one is reprehending. And in the process painting with broad brush an entire demographic.

    A new war on terror, on domestic terrorism, is a direction we should not go in. A brief prepared by the ACLU, states: “Hastily passed 45 days after 9/11 in the name of national security, the Patriot Act was the first of many changes to surveillance laws that made it easier for the government to spy on ordinary Americans by expanding the authority to monitor phone and email communications, collect bank and credit reporting records, and track the activity of innocent Americans on the Internet. While most Americans think it was created to catch terrorists, the Patriot Act actually turns regular citizens into suspects.”

    It was reported within one day of the Capitol event that Biden intends to prioritize passing a law against domestic terrorism. This can potentially parallel the effects of the Patriot Act which strengthened the surveillance state and eroded the rights of the American people.

    Securing the Rights of All the People

    In a neoliberal world, the strong subdue the weak. We want, instead, leaders who guard the rights of all the people including the weak, the powerless, the needy. These leaders would embrace mechanisms that correct corruption and limit greed. We need leaders who have an unwavering commitment to their own morality and integrity.

    The core principles of good governance and state-building are Islamic principles, exemplified by the way Prophet Muhammad (s) practiced leadership. Allah SWT tell us in the Qur’an, “No prophet could be false to his trust. If any person is so false, He shall, on the Day of Resurrection, restore what he defrauded; then shall every soul receive its due, whatever it earned, and none shall be dealt with unjustly” (Qur’an 3:161). The Prophet fulfilled his trust in the most honorable, trustworthy, and complete way. And he taught his companions well. Here is what Abu Bakr (r) stated in his address after assuming office as the first khaliph, following the death of the Prophet:

    I have been given the authority over you, and I am not the best of you. If I do good, help me; and if I do wrong, set me right. Sincere regard for truth is loyalty and disregard for truth is treachery. The weak amongst you shall be strong with me until I have secured his rights, if God wills; and the strong amongst you shall be weak with me until I have wrested from him the rights of others, if God wills. Obey me so long as I obey God and His Messenger. But if I disobey God and His Messenger, you owe me no obedience. Arise for your prayer; God have mercy upon you.

  • A World Beyond Neoliberalism (part 1)

    A World Beyond Neoliberalism (part 1)

    In an article in the journal Frontiers in Political Science, “Moral Collapse and State Failure: A View From the Past,” the authors look at four premodern states that prospered and endured based on good governance. That included leadership that was held accountable with mechanisms in place to punish those leaders who privately benefited from state resources by enriching themselves through taking advantage of their leadership position, equitable taxation, a mutual moral pledge between leaders and citizens, and a commitment to the common good. Also important was the willingness of the leaders to listen to the voices of the people. The authors also examine the decline pattern of these states, evident once they abandoned their adherence to principles of “state-building.”

    The four premodern states, according to the authors, employed “practices and policies of good government similar to modern democracies.” They write, “Good government, past or present, is premised on checks on power, a distribution of voice, ways to police corruption, equitable fiscal financing of the state, limits on greed, and leadership dedicated to public service.”

    The authors detail how one of these premodern states exemplifies the importance of support for the public good. The authors write, “The state also provided public goods…including transportation infrastructure and water control, maintenance of public order, food security, public street lighting, a public health office, poor relief, and public education. ”Social cohesion resulted from good governance and commitment to the core principles of state-building.

    Regarding the decline of these once well-functioning states, the authors write: “While causes of decline were varied, we describe and comment on four well-documented examples in which primary causality can be traced to a principal leadership that inexplicably abandoned core principles of state-building that were foundational to these polities, while also ignoring their expected roles as effective leaders and moral exemplars.” As corruption spread amongst the rulers and ruling class, citizens lost trust in the leadership and in the institutions.

    A viable state requires mutuality of vision and cooperation among its people and between the people and leadership of the state for it to function well and to endure. A social contract exists in which citizens agree to respect and abide by the authority of the state and the rulers pledge to protect the social order and the rights of the citizens, to provide benefits to the people, and to guard against the corrupting influences of their own status and positions of power. By limiting unfettered greed in general, the state ensures that the welfare of the people as a whole, the common good, is protected.

    Competition for Survival and Resources

    Healthy societies must have a balance between cooperation and competition. In nature, all living things compete to survive, contending, often to the death, for food, water, and mating opportunities. In human society, individuals also compete for resources of survival as well as resources of privilege such as wealth, prestige, and power. In market-oriented economies, theorists tell us, competition is necessary for innovation, to achieve greater efficiency, for the development of new products and services, and so on.

    Imagine, though, a society where competition for survival and resources is endorsed as the natural state of humanity, a world in which the buying and selling of goods and services is looked upon as the transactional core of human relations, the locus of freedom and choice. In this imagined world, competition is king, and the greatest venue of competition is where the buying and selling of goods and services takes place – the marketplace. And, it is said, untouched, unregulated market forces make everything right. “Right” being that those who succeed in this world are those who are innovative, efficient, and highly competitive and, therefore, the winners. And winners take all. Those who struggle or fall short are simply losers.

    In this world of inequality, those who find their good fortune are seen and see themselves as deserving of their wealth and privilege. Those who are born into poverty, have access only to unfunded, deteriorating schools, who work for a wage that affords only the barest survival goods and services — these inequalities are part of the nature of things. Anyone who suffers any sort of misfortune deserves those circumstances because of laziness or non-competitiveness. This is a dog-eat-dog world in which individuals compete to win at any cost. If you lose your job or get sick and can’t afford health insurance, too bad — this is survival of the fittest.

    It conforms closely to the ideology of social Darwinism which sees the inequalities among humans as part of nature, and the resulting class stratification as proper. Britannica explains that for the social Darwinists of the late 19th century and early 20th century, “The poor were the ‘unfit’ and should not be aided; in the struggle for existence, wealth was a sign of success. ”All perks and privileges go to the winners. Austerity is for everyone else. The inequality of it all is not something to be fixed or regulated or narrowed by social services.

    This is the world envisioned and created by neoliberalism. This is the world we are living in. Yet, there is growing recognition among politicians and even capitalist elites that the current system has to change. Pete Buttigieg, former presidential candidate, stated, “neo-liberalism is the political–economic consensus that has governed the last 40 years of policy in the U.S. and U.K. Its failure helped to produce the Trump moment. Now we have to replace it with something better.”

    The Failure of Neoliberalism

    Neoliberalism, as economic policy, has failed in all aspects of good governance and state-building, as described in the premodern states in the article cited above. Leaders do not serve the public good when they are beholden to wealthy donors. Couple that with Supreme Court decisions that have weakened campaign finance rules and paved the way for big money to be spent in unlimited amounts through Super PACS, thus influencing elections — the fix is in. The rich and the powerful have an outsized voice and the regular citizen has little to none. We are seeing a great number of American citizens with a high degree of distrust in our political leaders and in our national institutions. It is easy to blame the politicians. It is even easier to blame Trump. But some point out that Trump was more of a symptom than a cause. We must demand of ourselves and our leaders a moral commitment in speech and action. We must demand of our political parties that they offer candidates who are committed to serving and guarding the common good rather than the selfish interests of their wealthy donors. They have to make sure that the voices of the people, of all people including the poor and the working class, are heard. They have to engender social cohesion, not division.

    Chris Hedges, a Pulitzer Prize-winning journalist, has said that “fascist movements build their base not from the politically active but the politically inactive, the ‘losers’ who feel, often correctly, they have no voice or role to play in the political establishment. ”A telling statement, attributed to various people of recent history, warns us of what could be happening today: “When fascism comes to America, it will be called anti-fascism.” So many worried that Trump was the harbinger of fascism. But sometimes the confluence of events can open the door to dangerous unfoldment. Trump and Republicans certainly did much to contribute to the tensions and animosity that has grown to monstrous proportions today. But so have liberals contributed to the divide. Political correctness and its weapon, cancel culture, fuels division. So does identity politics as it creates factionalism and a competition of grievances. In such a political climate dangerous trends can go unnoticed.
    … Part 2 coming soon.

  • Faithful Listening: A Gift of Yourself

    Faithful Listening: A Gift of Yourself

    Many parents want to improve their communication with their teenage children. As general guidelines, parents should always ensure that channels of communication stay open, that they focus more on positives than negatives during conversations with their teens, and that they make effort to create opportunities to have conversations that create connection, affection, and simple, positive interaction. Another important point, to make sure that your teen feels comfortable confiding in you, is to affirm their emotional experience while giving advice, rather than undermining what they feel. Below are two scripts between a teenage girl and her mother. The first one involves a mother who undermines and negates the daughter’s feelings, responding to everything the daughter says with a dismissive platitude; the second one involves a mother who affirms her daughter’s feelings while helping her put the experience in a broader perspective and find solutions. The second approach brings the mother and daughter closer together while the first one drives a wedge between them.

    Script #1

    Teenage girl: Mom, I’m really depressed cause a bunch of girls got together over the weekend to hang out and I wasn’t invited. I just don’t get it cause I’m friends with some of them and I’m sure they would have suggested inviting me. It makes me think that some of them must hate me or someone said something that made them all want to exclude me….but I’m really bummed about it and feel left out and disliked.

    Mom: What’s the difference, you’ll be going off to college next year and won’t see any of them again. Everybody gets excluded sometime and it’s not worth getting all worked up about.

    Teenage girl: Yeah but I’m going to feel embarrassed when I see these girls tomorrow in school.

    Mom: No, you won’t. There’s no reason to feel embarrassed.

    Teenage girl: But two of them are my best friends. And now I have a bad feeling toward them.

    Mom: Think about something else, like going to grandma’s house next week, insha’Allah.

    Teenage girl: You just don’t understand what’s it’s like!

    Mom: Yes, I do, nobody is more understanding than me! But we have to move on in our lives, nothing is so important in high school that you have to get bent out of shape.

    Teenage girl: My friends are really important to me…I’d be so unhappy if I didn’t have them to hang out with and go through things with.

    Mom: So, get new friends and stop complaining! In fact, try cleaning up your room…it’s a disgusting mess. That’ll take your mind off this silly thing.

    Teenage girl: You don’t understand anything. Leave me alone.

    Script #2

    Teenage girl: Mom, I’m really depressed cause a bunch of girls got together over the weekend to hang out and I wasn’t invited. I just don’t get it cause I’m friends with some of them and I’m sure they would have suggested inviting me. It makes me think that some of them must hate me or someone said something that made them all want to exclude me….but I’m really bummed about it and feel left out and disliked.

    Mom: I know what you mean. It does hurt when you feel excluded. But maybe it wasn’t intentional. Couldn’t you just ask one of them how come you weren’t invited?

    Teenage girl: Yeah but I’m going to feel embarrassed to ask.

    Mom: Ask one of the girls who you consider a good friend. If she really is a good friend to you, she’ll answer you honestly and she’ll do it in a way that doesn’t make you feel bad, insha’Allah.

    Teenage girl: Well two of them are my best friends. But now I have a bad feeling toward them.

    Mom: You might feel like they turned their backs on you. But you shouldn’t presume that. There may be some reason why they didn’t say anything to you. Maybe the girl whose house they went to is jealous of you or something like that and your two friends weren’t sure if they should say something to you. But if you bring it up, they might even welcome a discussion about it. It’s possible they are feeling badly that you were left out.

    Teenage girl: Mom, you always have good ideas that help me figure things out.

    Mom: I try to be understanding of your feelings. I know it’s tough being a teenager and I remember how hard it is sometimes to figure things out. Honey, I’m always available whenever you need to talk. I’m your greatest supporter and always willing to listen and help!

    Teenage girl: You’re right, I should just ask my friends in a straightforward way why I wasn’t invited. My friends are really important to me…I’d be so unhappy if I didn’t have them to hang out with and go through things with.

    Mom: If they’re true friends, and you honestly and sincerely ask them to help you understand this situation, it will only bring you closer together.

    Teenage girl: Thanks Mom, I feel so much better.

    An adage about listening imparts a powerful lesson: love to listen, listen to love. Consider what the Prophet (s) said: “Part and parcel of a believer’s morals and character is excellence when he speaks, excellence in listening when spoken to, a cheerful welcoming face when he meets someone, and fulfilling a promise if he promises” (Al-Daylami). Excellence in listening is listening in a way that leads to sensitivity to, and understanding of, another person’s feelings, thoughts, and experience.

    Impediments to Effective Listening

    When practicing effective listening, it is important to avoid the pitfalls of poor listening. The following are impediments to effective listening:

    • Feeling impatient; this is often connected to being preoccupied with other matters or being stressed or anxious and unable to relax enough to really listen.
    • Talking excessively; this seriously limits opportunities to empathize with, learn from, and/or honor others by listening to them. As a start, follow the very wise advice of the Prophet’s companion, Abdullah ibn Masood: “Allah SWT created us with one mouth and two ears, so we can listen twice as much as we speak!”
    • Feeling self-important; this is the tendency to think that what we have to say is more important than what the other person has to say.
    • Having preconceived notions or biases about the speaker, his/her opinion, or the topic brought up. This actually distorts how you receive what is being said. Hearing what you expect to hear or want to hear is known as “selective listening” and this compromises one’s ability to participate in genuine and mutually satisfying communication.
    • Judging what is said according to simplified categories such like/don’t like, agree/don’t agree.
    Observations About the Gift of Good Listening.

    Listening to another person, listening really attentively, is like giving a gift of yourself. It shows your willingness to see and feel life through the other person’s experience, if just for a moment. The Prophet (s) was the greatest listener. In fact, there were those who mocked him for this trait. “And among them are men who hurt the Prophet and say, ‘he is (all) ear.’ Say: ‘He listens to what is best for you; he believes in Allah, has faith in believers and is a mercy to those of you who believe…’” (Qur’an9:61). The Prophet’s companion, Anas (r) said, “Part and parcel of marooa his for a brother (or sister) to listen silently to his brother (or sister) when they speak” (Al-Tareekh by Al-Khateeb). Marooah is a comprehensive word in Arabic whose meaning includes intelligence, power, bravery, generosity and honor. When we listen in silence to another person, what we are doing is offering them a purity of attention. Practicing silence, whether when listening to someone, or at any other time, is profoundly beneficial. But being really silent is unfamiliar to many people. Yet, the blessings found in practicing silence are many. The Prophet (s) said, “Indeed silence is wisdom but very few practice it” (Al-Bayhaqi and Ibn Hibban). He also said, “Whoever is pleased to be whole and pure, let him practice silence”(Ibn Abi Al-Dunya and Al-Bayhaqi). In fact, Jaber ibn Sumarah, a companion of the Prophet, reported, “I used to accompany the Prophet (s) and he was silent most of the time” (Ahmad and at-Tabarani).

    It is only in silence that we can take into account the speaker’s tone of voice, body language, facial expression, and attitude. But listening in silence includes silencing the incessant inner chatterer in the mind. This internal monologue is often quick to judge others. In order to genuinely connect with another person, we have to suspend judgement long enough to hear what is being said and try to understand where the speaker is coming from. The purpose of communication is to connect and understand. Many people listen half-consciously or pretend to listen while being distracted by their own thoughts.

    When we listen attentively, with good faith, we are ensuring the following:

    • Encouraging and open and honest sharing of ideas, feelings, and viewpoints
    • Having a demeanor that conveys that you are interested in what the speaker has to say
    • Listening as if there is nothing more important at that time
    • Acknowledging in a deep way that you care about what they have to say, about their need, or problem, or viewpoint
    • Showing willingness to enter the world of the speaker, to experience their message from their point of view

     

    If we review the two scripts above, in the first one, the mother fails in each of the points just listed. In the second script, the mother exemplifies each of the points. Listening in this way is compassionate and caring. It facilitates a genuine understanding of the speaker and what they are trying to communicate, and it allows for a thoughtful and heartful response to their viewpoint, their need, their humanness. Being able to hear is a blessing. Being willing to really listen is a way of being thankful to Allah SWT for all that He bestows.

    “It is Allah who brought you forth from the wombs of your mothers while you knew nothing; and He gave you hearing and sight and hearts that you may give thanks” (Qur’an 16:78).

  • ‘A Man is a Vendor of His Soul’

    ‘A Man is a Vendor of His Soul’

    Prophet Muhammad said, “Each day a man is a vendor of his soul — either freeing it or brining it to ruin” (Muslim). If we reflect on this hadith, we might wonder “What does freeing the soul entail?” Of course, Muslims know that the Prophet worshipped Allah SWT in the most complete and devoted way. That worship, though, is more than performing required rituals. It also entails speaking and acting in ways that reflect truth, not just about lordship and the creation but also about oneself and others. That means a striving for self-awareness and dedication to purification of the heart. The Prophet was the ultimate model for “freeing the soul,” demonstrating the most elevated character and the most sublime personality. It’s important to note that this article focuses on the daily interactions the Prophet (s) had with others. It does not cover his courage and tenacity, his discipline and absolute will in striving to achieve his mission.

    Never Looking to Privilege Oneself Above Others

    The Prophet (s) was modest in the most pleasing and honorable way. When he approached a gathering, he forbade people to stand up for him and he would sit wherever a place was available. He sat among them as if he were just an ordinary person. He treated all alike with respect and dignity. When he spoke to an individual, that person would feel as if the Prophet were fully attentive and interested in him or her. The Prophet listened to others with utmost patience, waiting until they had completed their talk before responding.

    If he was served by anyone, he was the first to serve others. When he was not attending to his prophetic duties, he was helping in the domestic chores and responsibilities. He used to repair his own shoes and mend his own clothing. The household servants were fed and clothed the same as the Prophet was.

    He did not consider himself as privileged above others. Once he was traveling with his companions and when it was time to prepare food, he asked them to slaughter a sheep. One man said he would slaughter it, another said he would skin it, and a third said he would cook it. Then the Messenger of Allah said, “I will collect wood for the fire.” They said, “No, we will suffice you that work.” He answered, “I know that you can do it for me, but I hate to be privileged. Allah hates to see a servant of his. privileged above others.” And then the Prophet went and collected firewood” (Khulasat as-Siyar). The Prophet also said, “The leader of the people is their servant” (Sunan al-Daylami and Sunan al-Tabarani).

    Jarir (r) narrated the following: “A man came into the presence of the Prophet (s) on the day Makka was conquered. The man started shaking as he saw the spiritual and physical grandeur of the Prophet. When the Prophet (s) saw him in that state, he said to the man with a benevolent voice, ‘Relax, do not feel distressed! I am not a king. I am the son of a woman from the tribe of Quraysh who used to eat sun-dried meat’” (Ibn Majah, al-Tabarani).

    Acting Out of Kindness and Compassion

    The Prophet was the epitome of human kindness and gentleness. When we reflect on his life and the way he interacted with those around him, we realize how kind and caring he was with people. The Prophet’s kindness and love for those around him were essential to the success of his message.
    The Prophet (s) said, “Gentleness adorns everything and its absence leaves everything defective” (al-Albaany, Saheeh al-Jame’).
    “I start the prayer with the intention of lengthening it, but when I hear a child crying, I shorten the prayer, as I know his mother would suffer from his screams” (Bukhari).

    About captives of war, the Prophet (s) said, “They are your brothers! Offer them what you eat and drink” (Muslim).

    One day in Medina, some men arrived, barefoot and emaciated, from a tribe undergoing hardship and misfortune. The Prophet (s) was moved by their condition and gathered his companions together to collect donations for the suffering tribe (Muslim).

    Ibn Umar said that a goat had been slaughtered in his house. When he came home, he asked his servants if some of the meat had been sent as a gift to a neighboring Jew. He added, “I had heard the Messenger of Allah as saying that Angel Gabriel had been regularly insisting that one treat his neighbors kindly; indeed, so much so, that I surmised the neighbor should be nearly made a recipient of one’s inheritance” (Bukhari).

    Facilitate Things for Others: Do Not Seek to Make Things Hard

    Aisha said, “The Messenger of Allah, whenever he is given the opportunity to choose between two affairs, he always chooses the easiest and most convenient. But if he is certain that it is sinful, he will be as far as he could from it.”

    Prophet Muhammad (s) said: “Make things easy, not difficult…” (Bukhari). The Prophet was the greatest exemplar of facilitating the way for people to submit to Allah SWT of their own volition, according to their individual capacities, state of development both in character and in spiritual understanding. It is reported that “A Bedouin once urinated in the masjid. The people rushed to punish him, but the Prophet ordered them to ‘leave him alone until he finishes and then pour a bucket of water (over the place where he had urinated.)’ ‘Your mission is to make things easy and not to make them difficult.’ Then the Prophet called the man over and explained to him that the masjid is a pure place, a place of worship, and that urination there is inappropriate” (Bukhari).

    Be Easy to Get Along With; Express Appreciation

    Aisha (r) reports that whenever the Prophet (s) was alone with his family at home, he was the easiest of men, always smiling. The Prophet’s actions are such a great model of how we should build our homes. Imagine, for example, a parent who reserves their best behavior for outside the home and behind closed doors they indulge in moodiness and disagreeableness. An agreeable person tends to be pleasant and likable, willing to accommodate others’ interests and needs, and they find satisfaction in cooperating with others and in compromising when appropriate in order to reach a resolution or agreement. They do not see themselves as superior to others but rather enjoy equitable and harmonious interactions and relationships.
    Prophet Muhammad (s) said, “The believer gets along with others and is easy to get along with…” (al-Albaany, As-selselah as-saheehah). The Prophet also said, “Whoever does not thank people, indeed he does not thank Allah SWT” (Sunan al-Tirmidhi). Being grateful is an essential ingredient in healthy relationships, whether with spouse, children, parents, friends, or colleagues. The more we thank others, the more life will be enjoyable and harmonious.

    Never Seek to Blame or Find Faults in Others; Forgive Again and Again

    Ali (r) said about the Prophet (s) “…three things he stayed away from with regard to others — he did not find fault, lay blame, or seek to expose anyone’s weak points” (al-Tirmidhi, Shama’il). If the Prophet heard some news of a person’s inappropriate or bad behavior, he would never name the person, but rather would say, “Why do certain people do so and so…” He never focused on or sought out the shortcomings of others or disparaged people. He was the most forbearing and forgiving, always looking to teach the people, inspiring them to improve themselves by his own example.

    Anas (r) remembered: “I served the holy Prophet for ten years. He never said ‘uf’ [an expression of dissatisfaction], nor did he ever ask me why I did this or did not do that” (Muslim, Abu Dawud). The Prophet (s) was the last one to get angry and the first to be satisfied. When Aisha (r) was asked about the character of the Prophet (s), she said, “He was not indecent or lewd, nor a person to raise his voice in the market. He did not return an offense with another offense, but he forgave and pardoned” (al-Tirmidhi). The Prophet (s) said, “Forgive your servant seventy times a day.”

    Mu’awiyah ibn al-Hakam al-Sulami reports: “I joined a congregational prayer led by the Prophet when a man sneezed. I said to him, ‘May God have mercy on you.’ People looked askance at me. I said to them, ‘I am ruined! Why are you looking at me like that?’ They began to hit their own thighs. I realized that they wanted me to stop talking. When God’s messenger finished his prayer, he neither punished, rebuked, nor expressed displeasure with me. He just said to me, ‘It is not permissible to say any ordinary talk during prayer; it consists of God’s praise and glorification and reciting the Qur’an’” (Muslim, Abu Dawud).

    The Prophet (s) was the most eloquent and fluent, using words to uplift and dignify

    He was unpretentious and straightforward in his manner of speaking. He spoke when necessary, often remaining silent for a long period, and when he spoke it was decisive and to the point at hand. The Prophet (s) said: “…Whoever believes in Allah and the Day of Judgment either let him say something virtuous or keep silent” (Bukhari).

    This is a profound statement by the Prophet (s). Words can hurt deeply and once they are out of our mouths, it is very hard to undo the damage they cause. We should always maintain awareness about the impact of our words — we do not want our words to belittle, to antagonize, to mislead, to cause division, to betray, or to cause any other sort of harm. Prophet Muhammad (s) said, “Rights will be returned to their owners on Judgment Day to the point that the the hornless sheep even will receive its right by way of retaliation regarding a horned sheep that butted it” (Muslim).

    Part of speaking in a virtuous way is keeping one’s promise. In fact, the Prophet (s) said, “There are three signs of a hypocrite: when he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust” (Bukhari and Muslim).

    The above hadith, recommending that we say something virtuous or keep silent, segues to another hadith that interweaves with its meaning: The Prophet (s) said, “…that my silence shall be contemplation, that my speaking shall be remembrance, that my seeing shall be lessons” (Ruzain in the book “Wasayeh al-Rasul”). This is so profound — for a believer, his or her silence can be used in a beneficial way, to contemplate deeply about truth, the signs of Allah, about His many bounties, about the human condition, about one’s own self in an honest and examining way, and on and on. His or her speaking can be remembrance of Allah SWT and His guidance and wisdom. His or her seeing is for gaining deeper understanding and striving for discernment, good judgement, and wisdom.

    Seeking Knowledge, Reflecting, Acting Upon It

    These above-mentioned ahadeeth are just a very small sampling of statements by the Prophet (s) and descriptions of his character and personality. Now here is an interesting thing to ponder: what if I read many ahadeeth about the Prophet’s model of behavior and feel in awe of his character, and then later that day I am offended by something my friend says and I blame and insult her? What if you read many if the ahadeeth and share a couple of wondrous ones at a halaqa and then later that night renege on the promise you made to your child to spend time with him?

    Knowing about the upright character of the Prophet is inspiring to Muslims. But all the words in the world describing his character and personality remain just words if we don’t take that knowledge and use it to transform ourselves. The Prophet used to supplicate, “O Allah, I seek refuge in You from useless knowledge.” What is useless knowledge? Imam al-Hassan al-Basri, (r), said, “There are two kinds of knowledge: knowledge of the tongue; and knowledge of the heart which is the beneficial knowledge. Knowledge of the heart raises people in rank. It is the inner knowledge which is absorbed by the heart and puts it [the heart] right. Knowledge of the tongue is taken lightly by people – neither those who possess it or anyone else act upon it.”

    Al-Hasan al-Basri also said, about the sincere seeker of knowledge, “When a man sought knowledge, it would not be long before it could be seen in his humbleness, his sight, upon his tongue, and his hands, in his prayer, in his speech, and in his disinterest in worldly allurements. And a man would acquire a portion of knowledge and put it into practice, and it would be better for him than the world and all it contains. If he owned it [the world and all it contains], he would give it in exchange for the hereafter.”
    Let’s take the prophetic wisdom to heart — “Each day a man is a vendor of his soul — either freeing it or bringing it to ruin” (Muslim).