بسم الله الرحمن الرحيم

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

Author: Sh. Suleiman Hani

  • Palestine: Where is God’s Help?

    Palestine: Where is God’s Help?

    “Where is God’s help,” Muslims ask. In Palestine and around the world, in times of mild, moderate, or extremely severe injustice, the question comes up. We believe fully in the promises of Allah, that He is the wisest of the wise, the Most Merciful, the All-Seeing, and that He is just. We believe that He responds to the prayers of the righteous and the oppressed. Thus, how do we reconcile our understanding of those promises with the extended suffering experienced by individuals or groups of people in the world, such as in Gaza today?

    First, we begin with foundations. Who is Allah? Allah is the one and only God, Creator and Sustainer of the created world. He is perfect. He has no flaws. When we say Allah is the All-Wise, it means that His wisdom places everything in the right place, right time, and in the right way, sometimes for some reason or wisdom that we cannot know, see, or comprehend with our limited minds. If we were to comprehend them, we would be at the level of the Divine, but we are limited human beings. Allah is perfect, so if He tells us there is no injustice from the Creator to the creation, then we believe in what He says without any doubt whatsoever. We do not question Him, and we do not question Divine destiny, but we may wonder at times about the suffering that we experience or see others experiencing.

    Second, Allah has informed us about the reality of this world. So, when we wonder about the suffering, we remember that this is the life of trials, sometimes easy and sometimes difficult. What follows is that this life is an opportunity to practice patience and perseverance, an opportunity to do good. And we are to remember that this life is short and fleeting. The afterlife is eternal, the life of consequences, of reward or punishment, and the opportunity for rights to be truly restored in the court of Allah.

    Allah is aware of the good-doers and promises that an eternal life of bliss will be worth whatever has befallen them in this world, where those in Paradise will have whatever they desire (see Qur’an 50:35). These are the people who express gratitude to Allah for guidance, protection against ongoing difficulties, and the fulfilment of His promise of paradise. The evildoers, the oppressors, those who violate the rights of God and creation, will face accountability as Allah The Just sees fit. He is more just, wise, and merciful than we can imagine, and we are not in a position to question His authoritative decisions. If we establish this fact and believe in it, and are constantly reminded of it, it helps us to frame this life’s trials through that lens. Some people are good, and some are evil, and Allah is aware and will compensate both. The final verse revealed to humankind summarizes this reality perfectly: “Be mindful of the Day when you will be returned to Allah, then every soul will be paid in full for what it has done, and none will be wronged” (Qur’an 2:281).

    Third, Allah has informed us of His promises and that His promises are true (see Qur’an 35:5). He has informed us about the acceptance of the prayer of the oppressed, the righteous, the one who sincerely calls upon Him, and that not only are His promises true, but also that He is nearby (see Qur’an 2:186). Someone may wonder, then, where is Allah’s response to the du’a of the people of Palestine? The answer to that is found in the narration where Prophet Muhammad said to those with him: “There is no Muslim who calls upon Allah, without sin or cutting family ties, but that Allah will give him one of three answers: He will quickly fulfill his supplication; He will store it for him in the Hereafter; or He will divert an evil from him similar to it.” They said, “In that case we will ask for more [in du’a].” The Prophet said, “Allah has even more” (Musnad Ahmad). While du’a is answered in different forms, the one calling upon Allah is always rewarded for every single sincere du’a, and no du’a goes unanswered.

    Furthermore, one cannot ignore Allah all year and then make du’a and expect, even demand, it be fulfilled immediately on their terms, giving up if it’s not manifesting the way they requested. Du’a, as we are taught in Islam, is a means of communication and relationship between the Master and the servant, the Creator and the created being. It is an ongoing relationship, whether in times of ease or difficulty, whether to cry out in desperate need or to express gratitude, amplified if the believer is consistently pious all year. Making du’a shows that the believer recognizes how much we are in need of Allah, regardless of how much one has been blessed with worldly things, or not. The truth is that we are always in need of Allah, not just during calamities. Additionally, one does not know which form the du’a is being accepted in, but one must persevere and not be hasty, for Allah’s promise is always true.

    Fourth, we learn from stories of the most righteous humans, the prophets and messengers. We learn that Allah could instantly change a person’s situation but sometimes tests the believer for various reasons in His unlimited wisdom. If anyone “deserved” instantaneous relief from oppressors and the fulfillment of their requests, it would be the prophets who went through severe pain for years, sometimes decades, with patience and sincere dedication. This is a lesson we learn historically and, also, we see today in the resilience of the righteous Muslims in Gaza. Their faith is tested, their sins are purified, their rank in paradise is raised, their du’a is elevated, their resilience is strengthened, their eman is manifest, their shahaadah (martyrdom) is eternal bliss. Their worldly loss leads to increased gratitude and trust in Allah, and their firmness is inspiration for other Muslims. Without doubt, their pain is unequivocally recorded and will ultimately be ameliorated and rewarded by Allah SWT.

    Allah informs us of so many people historically who went through suffering, and yet persevered, in order for us to learn lessons from their resilience and promised reward. Some of them won battles when they were attacked by others, and the victory given to them in this world is a type of worldly success. But many of them did not live to experience relief or victory. Some were martyred in battles like Badr and Uhud. Their success was in holding on to their faith and enduring difficulty with patience and dedicated convictions about Allah, His wisdom, His justice, His promises. Leaving this world in a good spiritual state is the true success, when the believer enters the realm of eternal bliss and reward.

    None of us chooses the tests that come our way. The tests are sometimes hard and sometimes almost inconceivably difficult. Palestinians did not choose the test of being occupied. But we believe with full conviction that Allah will never burden us with a test we cannot handle and will reward each of us based on the personal tests we encounter. We do not know what tests may come our way in this life. But we are only accountable for our reactions and decisions relative to those tests. Whoever surrenders to Allah SWT, is patient, inculcates goodness in himself and enjoins it in the world, and stands firm in justice — Allah does not fail to reward him or her.

    We are required to persevere against injustice in all forms, to free others from oppression, and to stand firm for justice consistently, regardless of the religion, ethnicity, or background of the one being oppressed. If we are the ones enduring injustice, we are commanded to persevere, spread optimism, be strong, avoid faltering and becoming weak of heart. We are to turn to Allah in prayer and du’a, until the last breath of life. The meeting with Allah is near, so we cannot let this world distract us from why we are here; we cannot let this transitory world obscure what awaits us in the next life, the life of eternity.

    To answer the question posed — Where is God’s help? Allah says: “Do you think you will be admitted into Paradise without being tested like those before you? They were afflicted with suffering and adversity and were so shaken that the Messenger and the believers with him cried out, ‘When will Allah’s help come?’ Indeed, Allah’s help is near” (Qur’an 2:214). Allah’s help is near.

    May Allah grant justice and relief to our brothers and sisters in Palestine and all around the world. May He use us as a means of facilitating justice for them and for all oppressed people, wherever they are.

  • Three Principles of Islamic Leadership

    Three Principles of Islamic Leadership

    How do we know what virtuous leadership is, according to the Islamic worldview? We see so much corruption in the world today and leaders seem more interested in popularity and personal gain than principle and virtue. So, what are some principles of Islamic leadership?

    The first principle is that Allah SWT provided for us a role model to emulate.

    Allah SWT appointed a human being, the best of created beings, as the final messenger of Allah. And to the final Messenger, Allah says: “Those [prophets] were guided by Allah, so follow their guidance. Say, ‘I ask no reward of you for this [Qur’an]— it is a reminder to the whole world’” (Qur’an 6:90).

    What did the prophets and messengers do with regard to their responsibility of conveying the message of the Creator to their nations? Their messages were clear, simple, and direct, without sugarcoating and without complex ideas or philosophies. The message was consistent: worship the one true God, the One alone deserving of worship, and associate none with Him. Prophet Muhammad followed in the footsteps of the previous messengers; but he is the final figurative brick of a great edifice of divine guidance, the final chosen human being, and the one responsible for being a leader not just for one generation but for the rest of time.

    When he received the first divine message in the Cave of Hira, Prophet Muhammad (s) did not know what was happening and was naturally afraid. When he rushed to his wife Khadijah for comfort, she indeed comforted him and reminded him that he was a good person, and that God would never forsake him. She mentioned his traits of honesty, upholding family ties, and helping others. When she took him to her cousin, the elder Waraqa, who was well versed in the previous scriptures, he asked about what happened in the cave and immediately understood what the supernatural occurrence was. The being in the cave was none other than the Great Angel [angel Gabriel]. Waraqa said, “This is the same one who keeps the secrets, whom Allah had sent to Moses. I wish I were young and could live to the time when your people would kick you out.” Allah’s Messenger asked, “Will they kick me out?” Waraqa replied in the affirmative and said, “Anyone who came with something similar to what you have brought [i.e., a message from God] was treated with hostility; and if I should live till the day when you are kicked out then I will support you strongly.”

    One point must be emphasized: anyone who wants to bring about change must recognize that no prophet or messenger – and they are the greatest of people – was unopposed. Hostility and opposition are unfortunately expected in this world when one preaches and lives according to the truth. A leader in Islam recognizes that their mission of righteousness and truth will sometimes be challenged, and that one must be strong and steadfast no matter the situation. That is emulating the role model as embodied by Prophet Muhammad (s).

    A second principle of Islamic leadership is emphasizing that power and success are from Allah.

    Leaders who trust in Allah attribute success to Him [“…and my success is from Allah…” (11:88)], they thank Allah for all blessings, and they have humility while trusting fully in Allah’s power. For example, with the blessings Dhul Qarnayn was given, he said, “This is a mercy from my Lord.” He knew that true power, success, and provisions do not come from human beings. The opposite example is that of Qarun, who was blessed by Allah with significant wealth, and he attributed it to his own intellect and knowledge instead.

    On a personal level, this principle should be connected to one’s livelihood, wealth, health, family, and so forth. Everything good is from Allah, and we take all measures and engage in all efforts while, at the same time, trusting completely in Him. This principle is exemplified when a parent teaches their child that their blessings are all from Allah, and that correct attribution is liberation from ego-worship. When Allah says, “Whoever puts his trust in Allah, Allah will suffice him…” (Qur’an 65:3), we are reminded to internalize the reality that Allah is truly sufficient for us. Without Allah, we have nothing. “If Allah helps you, none can defeat you. But if He denies you help, then who else can help you? So, in Allah let the believers put their trust” (3:160). When the time comes, we leave this world. Or while still alive, our material blessings might be lost. No created being or that which he possesses is permanent. What is permanent is success in the sight of Allah SWT.

    A third principle is that a leader does not compromise on Islamic principles.

    In the Qur’an, Allah SWT tells Prophet Muhammad (s) to say that “… I only follow that which is revealed to me, and I am not but a clear warner” (46:9). That, along with so many other sources of evidence, let us know that the Prophet would never compromise the truth.

    When the Prophet (s) started conveying the message of Allah, he could have accepted the offer of the Quraysh to be their king, justifying it to himself with the idea that he would later convince them of the divine message.  He could have also compromised the message as they requested and then tried to unite with them and gradually make changes later “as allies.” He could have addressed social ills and aimed to be a reformer to first gather large support, and then later utilize the strength in numbers to present the divine message. But he did not compromise the truth. When the people of Ta’if wanted to accept Islam without giving charity, he could not accept their offer. When Quraysh offered him power, wealth, and authority, he refused all bribes. When they told him that they would worship his Lord for one year and then he would worship theirs for one year, he refused.

    Even when his uncle – who loved him and protected him – mentioned various offers to him on behalf of the pagan elites, he refused without any vagueness, stating, “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.” Prophet Muhammad, in the footsteps of previous messengers, conveyed the truth without compromise, even though that meant that he and his followers would continue to be persecuted relentlessly. This is one of many proofs of his integrity and uprightness as a prophet. Throughout his prophethood, he was absolutely unwilling to compromise the truth, and it is because it is not permissible for any human being, including the messengers, to change something that is ordained by the Creator.

    Similarly, today, the believer who is pleasing to Allah leads himself and the community to goodness regardless of opposition, challenges, requests to water down the message, etc. A genuine leader in Islam cannot be bribed; he will never engage in corrupting the message. He is unwilling to compromise the truth in order to gain more followers, conversions, or any other end. Ultimately, the leader is distinguished by his principled stance that matters that are fixed in Islam (ordained by Allah) can never be changed.

    Furthermore, we are reminded that principled leadership avoids the ego-based traps of seeking fame or fortune. Islamic leadership is about the truth, it is about bringing guidance to the people and advancing goodness and justice in the world. Allah SWT tells us in the Qur’an, “And if the truth had followed their desires, verily the heavens and the earth and whosoever is therein would have been corrupted…” (23:71).

    The Prophet (s) set an example for his followers and for all believers for all times. He is indeed the role model Allah SWT has provided us. And so, any true Muslim leader knows that, even though he demonstrates complete dedication to his role and function, all power and success is from Allah SWT. And the virtuous leader, whether the head of state, the imam of a mosque, or the head of the family, always stands firm for the truth (al-haqq); he never compromises the truth. “And that is because Allah is the Truth…” (Qur’an 31:30).

  • The Intolerance of Liberalism

    The Intolerance of Liberalism

    With the decline of the European feudal order, the weakening of the Catholic Church, the rise of Protestant Christianity, and the renaissance and scientific revolutions, the political philosophy of liberalism emerged. But what exactly is liberalism? Although it is a dominant and spreading ideology in the Western world, liberalism does not have a singular definition, rather it includes a wide scope of differing and oftentimes conflicting ideas, values, maxims, and traditions that make it difficult to define.

    Generally speaking, liberalism in everyday discourse refers to a broad political philosophy that is founded on particular ideas of equality and individual liberty. At its core, from the Islamic worldview, liberalism is seen as a highly individualistic philosophy. Liberalism oftentimes emphasizes egalitarianism, or the principle that all people are equal and deserve equal rights and opportunities. It also advocates for meliorism, or the belief that humans have made the world better and can continuously improve the condition of the world.

    When Americans think of liberalism, they oftentimes associate it with certain notions of freedom, like freedom of religion, speech, the press, and a separation of church and state (a form of secularity). It’s also associated with a free market, which emphasizes little to no government interference in economic matters. Additionally, liberalism is generally seen as a reflection of democracy, or the will of the people by the people. Most people perceive liberalism to be completely secular, refraining from governance that is exclusive to one religion’s moral values, while also permitting people to live according to their own beliefs. Many staunch advocates of political liberalism identify as agnostic, atheist, secular humanists, and so forth, although there are religious adherents as well.

    The secular revolt against Christianity, particularly Christian political authority, was multi-faceted. The Lutheran reformation added to the challenges to the Christian state. Despite the many changes and foreshadowed revolutions, the Christian circles generally became even more isolated, feudal, homogenous, and aggressive. This resulted in the rapid development of various intellectual movements, publications, and groups, like the Royal Society. As its motto makes clear, skepticism is the default state of mind, particularly when it comes to taking revelation (in this case, Christian) and religious values as epistemological sources. What’s oftentimes referred to as the “Age of Reason” placed human reasoning on the highest pedestal, rejected what it saw as weaknesses in religion, and aimed to provide a greater justification for belief based upon reasoning and rational thought.” While there’s much to say about John Locke (d. 1704), usually considered a key “founder” of classical liberalism, I want to give most attention to the political liberalism of John Rawls (d. 2002), particularly because the latter is more relevant to the reality on the ground today.

    For many people, including Muslims in Western countries, it’s easy to point out what people perceive as advantages of political liberalism for minorities. Typically, there’s more freedom of speech than in other lands, and religious practice is not by habit or culture but by conviction. Additionally, theoretically, liberalism permits all of its residents, including Muslims, to be part of its system and to potentially influence society in some manner, thus it is ever-changing based on its prevailing ethos at any particular time, its elected politicians, and partisan power interplays.

    Nevertheless, there are great disadvantages cited by many Muslims. Among them is that the notion of freedom entails that all people, even those with the most immoral beliefs (according to the Muslim worldview), will be permitted to practice immorality and even advocate for its acceptance politically and culturally. This results in an inevitable moral deterioration which becomes widespread in society, and leads to desensitization to immorality of various sorts, even within the “religious” Muslim community. Most importantly for this article is the clear disadvantage experienced today to a greater degree than before: intolerance. Let us explore what liberalism – even the Rawlsian liberalism that is prevalent – states about tolerance and intolerance.

    What Is Tolerance?

    To understand tolerance, one must first define it. It is “a fair, respectful, and permissive attitude or policy toward people whose opinions, beliefs, practices, racial or ethnic origins, etc., differ from one’s own or from those of the majority; freedom from bigotry and from an insistence on conformity; a liberal, undogmatic attitude.” Liberalism sees itself as tolerant and, therefore, “civilized.

    Political liberalism is the idea that a superior ideology, one which is “civilized,” exists to rule all people in pluralistic societies like the United States. The superiority is established via the prideful belief that liberalism can “tolerate” all religions in a society without being dominated by any of them or tolerate “certain fundamentalisms without becoming fundamentalist.” Therefore, proponents argue, it is only fair that a diverse society is ruled by a system more extensive than one religion, as though the assumption that “extensive” equates to “better” or “more truthful” as a worldview. Liberalism sees religious individuals generally as intolerant and, paradoxically, while priding itself on its tolerance of the various religions, only does so as long as religion is private and disengaged from the political process and discourse.

    Western notions of tolerance are, at the base, hypocritical. If being tolerant involves being free from bigotry of any kind, and of welcoming pluralism (e.g., difference from the majority or the conventional), then it requires self-awareness and self-searching. But those who virtue-signal their own tolerance often end up in the snares of self-declared superiority and ignore the need to look into the mirror. Only then would they be able to truthfully observe a society that has no grounds to claim it is morally superior. What is seen is widespread economic inequality, the lack of basic healthcare for all citizens (in a society that has wealth), pollution of the planet and destruction of the environment, the normalized hookup culture, hyper-sexualization of women, rampant use of pornography, billions of dollars spent on cosmetic surgery, the great number of abortions that could have been prevented, the pursuit of a lifestyle of hedonism, the epidemic of loneliness and nihilism, endless pursuits of corporate profits, the buying of politicians, the two-party system with its false dilemma, racism and discrimination, and a blind allegiance to a military complex that has created more terror, violence, and pain in the world than most other nations in the past two centuries.

    This liberal democracy, they believe, is defined by ever-changing relativist notions of morality; yet, with this, chaos ultimately reigns. That is what we see in the U.S. today. Where do advocates of political liberalism assume their morals will emerge from? Naturalism does not provide a moral compass, and the recent track record of two centuries since the so-called Enlightenment has proven to be a failure for liberalism in its diverse forms. It is true that liberalism has its ideals and those get (and have gotten) corrupted by individuals, policies, and political maneuvering among contesting parties. In the same way, there is, no doubt, a principle on preserving life, religion, intellect, and honor within Islam, and the religion of God encourages a pluralistic society that accommodates different belief systems. Yet, propped up dictators in Muslim majority countries clearly reject actual revelation and follow instead their personal agendas and desire for power.

    It is evident that political liberalism in its current form has evolved far beyond what its original thinkers imagined it to be, but that is unsurprising to the Muslim who sees a straying from God and revelation as the first step to corruption in the world. And with Rawlsian liberalism, that’s precisely what we have today. Despite its claims of complete neutrality, liberalism has become an ambitious contender in global affairs, exporting its notions of “freedom and liberty” with its underlying, barely concealed, desire for dominance that is not just political, but religious in the sense of promoting, even insisting on, a particular set of beliefs and practices. Far-left liberalism today has become the religion of Western societies and has banished genuine religion to one’s home with the banner of “live and let live” as a disguise.

    As Rupert Read writes, “Liberal claims to neutrality, with regard to ultimate values, beliefs and practices, are not neutral at all, but rather function to exclude religious reason from public discourse in a manner that reveals a hidden logic of totalitarianism or fundamentalism beneath the liberal veil of ‘tolerance.’”

    The Western Muslim today can take several measures to preserve society and safeguard oneself: 1) education from authentic sources about the Islamic worldview; 2) political strategizing and cooperative action with think tanks and other organizations; 3) focusing on the essential roles of individuals, families, communities, and institutions to bring genuine religion into the discourse and propagate its moral stances; 4) avoiding the consumption of liberalizing and secularizing content (e.g., certain types of movies and entertainment); and 5) being proud Muslims who preserve their own identities, being tolerant in the sense of co-existing in a pluralistic society, but advocating for moral laws that decrease or eliminate as much evil and injustice as possible. If Muslims believe in maxims of revelation as a solution for governance and individual lifestyles, then they have a moral obligation to benefit the world through that solution.

  • Surrender and Sacrifice: The Way to Tranquility and Peace

    Surrender and Sacrifice: The Way to Tranquility and Peace

    What comes to mind when you hear or read the word “sacrifice”? What about “surrender”? Historically, the word sacrifice, from the Latin sacrificus, or “making sacred,” generally referred to an offering someone would give to a deity. In Islam, we believe the very practice itself goes back to the first human beings, as we have in the Qur’an the story of Adam’s two sons, one whose ritual sacrifice (qurbaana) was accepted and the other rejected (Qur’an 5:27). In recent times, the word “sacrifice” has taken on a more secular meaning in most places, such as the act of giving something up with the possibility of attaining something greater in value, or to avoid some type of loss. In a sense, the former meaning includes the latter, as a literal offering is an act of devotion in which something of value is given up for something greater in return (e.g., the pleasure of God, protection from harm, etc.).

    In Arabic, the word referenced is usually nahr (sacrifice), such as Yawm al-Nahr (the Day of Sacrifice), which refers to the day of Eid al-Adha on which the hajj pilgrims offer a sacrifice as one of many ritual steps for hajj. This sacrifice is to commemorate the sacrifice of Prophet Ibrahim (Abraham), who was willing to sacrifice his own son at the command of Allah. The word nahr in the Qur’an is found in only one form in the entire Qur’an, and in the shortest surah, “so pray to your Lord and sacrifice” (Qur’an 108:2).

    It’s reasonable to opine about this ayah that the greatest physical act of worship, prayer, is pointedly paired with another of the greatest acts of worship, the sacrificial offering that takes place as the hajj concludes. This offering to Allah is the sacrifice of an animal (qurbani) or the financial contribution to that. A good portion of the meat is distributed to the poor. The pairing of acts together in the Qur’an is undoubtedly intentional, and a cause for reflection. Add to that, in our reflection upon verse 108:2, another verse, 22:37, in which we are told “Neither their meat nor blood reaches Allah. Rather, it is your piety (taqwa) that reaches Him…”

    In chess, one of the most popular board games in the world, players oftentimes sacrifice their own pieces in order to gain an advantage or to win the match altogether. In fact, it is not uncommon to sacrifice one’s most valuable piece, the queen, in order to win the entire match. In an educational setting, students sacrifice their time – precious as it is – in order to learn, attain certain grades, or for other benefits. In a work setting people sacrifice their time and other potential opportunities in life, in order to advance a business service or product, a nonprofit cause, or a humanitarian campaign, because they see value in it worth pursuing.

    Likewise, in relationships, husbands and wives recognize that all healthy marriages come with sacrifice. People sacrifice in order to get married as well as to maintain a healthy marriage. Similarly, parents sacrifice a great deal of time, energy, money, and worldly goals in order to raise their children, because they see some benefit or value in it, such as a continuous charity (ṣadaqah jariyah) for every righteous child raised, or for love, or other similar benefits.

    If you’re reading this article, you sacrificed some time in order to learn something, and you hopefully attained the value you sought. Ultimately, we believe as Muslims that we were created by Allah in order to worship Him, to know Him, to pass the tests of this life in order to become better versions of ourselves, and to experience the eternal reward of the afterlife. However, that exchange is not for a slight benefit, but instead it is seen as a lifestyle of sacrifice in exchange for Allah’s pleasure and the reward of Jannah. Allah SWT says, “Allah has purchased from the believers their lives and wealth in exchange for paradise …“ (Qur’an 9:111). Additionally, the concept of sacrifice and surrender in Islam is a comprehensive one, rather than picking and choosing whatever a person prefers of revelation and disobeying Allah with regards to the rest of revelation. “O you who believe, enter into submission in its entirety, and do not follow the devil’s footsteps; he is indeed a clear enemy to you” (Qur’an 2:208).

    Surrender and Sacrifice for the Sake of Allah

    Linked to the act of sacrifice is the experience of surrendering oneself to Allah SWT. Surrender in general refers to giving up control of a matter, but in this case we Muslims are not surrendering in the sense of fatalism or giving up our efforts, as a sort of resignation. To surrender, in the Islamic theological and psychological context, is to give one’s psychological, emotional, and physical self to the reality that Allah has informed us about. One of the more obvious benefits in surrendering oneself to Allah is experiencing sweetness of devotion in this life, with clear purpose, psychological fulfillment, and guidance throughout one’s life. For the believer, remembrance of Allah leads to tranquility of the heart [“indeed, in the remembrance of Allah do the hearts find comfort” (Qur’an 13:28)]. To surrender to Allah’s decree comes with greater contentment, resilience in times of hardship, and perseverance in facing obstacles and challenges. The act of surrendering oneself to Allah is, in one facet, a form of sacrifice, and it is all encompassing in the believer’s life rather than being compartmentalized or isolated to one area of life. Thus, the believer says, “Indeed my prayers, my worship, my life, and my death are all for Allah, Lord of the Worlds” (Qur’an 6:162).

    Prophet Ibrahim (Abraham) experienced some of the greatest challenges amongst all human beings in history, and while idol-worship was common-place in his time, he found the way to surrender and sacrifice for the sake of Allah while calling people to follow his example for their own salvation. He was seen as intolerant, wrong, backwards, and he was threatened with harm, yet he stood firm in his faith, surrendering emotionally and physically to Allah’s decree, and Allah SWT saved him and revealed those incidents to us in the final, preserved revelation to be recited until the end of times. Today, there are many people who worship their desires, money, power, and fame, and their notion of tolerance in liberalism in fact is intolerant towards those who believe that desires are not equated with identity, human pleasure is not all good, and that God is to be prioritized over one’s instant gratification. The challenges and pressures from such groups or movements should not discourage the believer from sacrificing their concerns about peoples’ acceptance and pleasure over the truth, and that Allah’s pleasure is eternally rewarding.

    In Islam, we believe that the truth is always greater than our desires. Desires may be true or false, good or evil in their consequences, but the truth of life is always good for us, and rejecting it is always harmful for human beings. Within Islam, true love of God is to sacrifice one’s desires when they are out of alignment with truth, goodness, and that which is right. Doing this is for the sake of Allah, and to choose Allah over oneself every time.

    As a result of controlling one’s desires, Allah SWT promises a lasting destination where you never have to worry about ill desires again, ill thoughts, temptations or trials, pain or hardship, never having limitations on what you might ask for. Allah tells us this about the people of paradise: “They will have whatever they desire, and with Us is more” (Qur’an 50:35).

    There are many Muslims, alive or deceased, who were living in darkness, loss, and confusion until they learned about the truth and embraced it. Many of them tasted the sweetness of eman as a powerful light contrasted with the extreme darkness they were engulfed in before. The Prophet (s) said, “Whoever has three traits within himself will find the sweetness of faith: one who loves Allah and His Messenger more than anything else, one who loves a servant only for the sake of Allah, and one who hates to turn back to unbelief after Allah has saved him, just as he hates to be thrown into the fire” (Bukhari).

    You say you want Allah’s pleasure — what are you willing to sacrifice for it? You say you want Jannah —what are you willing to sacrifice for it? You say you want contentment of the heart, tranquility, and peace — are you willing to surrender fully to Allah in order to experience it?

  • The Amazing Blessings of Charity

    The Amazing Blessings of Charity

    One of the greatest and most rewarding acts of worship is the giving of charity for the sake of Allah SWT, but oftentimes people limit their donations to the month of Ramadan rather than year-round. This is when many pay zakat, which is one of the pillars of Islam. Zakat is obligatory and is considered a “cleansing” of one’s wealth. It is 2.5 percent of surplus wealth that has been in one’s possession for a lunar year. Another aspect of charity is sadaqah which is voluntary. It can be the donating of money for the sake of Allah SWT, but it beautifully encompasses so much more. It can be any act of goodness done for the sake of Allah like supporting in any way one can the orphans, widows, and the needy. But it also includes kindness, compassion, and even a good word, or greeting another with a smile. So, we can keep in mind that charity in Islam has wide meaning and is often referred to as “spending in the cause of Allah.”

    In Surat al-Hadeed, a number of the amazing blessings of charity can be understood, such as the following: “Believe in Allah and His Messenger and spend [on others] from that which He has made you trustees. So those of you who believe and spend [in Allah’s cause] will have a mighty reward” (57:7).

    Reflection 1: You are a trustee of any wealth you possess in this life.

    The verse says “…spend [on others] from that which He has made you trustees” (57:7). This makes clear that any wealth you have in this world is a test from Allah SWT, that you are considered a trustee of that wealth. Whatever has been acquired by you, from any source, you are commanded to use it for the sake of Allah SWT, and you will be held accountable about the means by which you received it and how you spent it. If you fail as a trustee by disobeying Allah and hoarding your wealth or by spending it in any way that contributes to that which is false, wrong, or unjust, you will be held accountable for it.

    It is not permissible for the caretaker and trustee of Allah’s wealth to hold back stingily or to spend in a prohibited manner. Imam Ahmad recorded that `Abdullah bin Ash-Shikhir said, “I came to Allah’s Messenger as he was reciting, ‘the worldly pursuit of abundance distracts you’ [Qur’an 102:1]. Then he (s) said, ‘The son of Adam says, “My wealth, my wealth.” But is there anything belonging to you, except that which you consumed, which you used, or which you wore and then it became worn, or you gave as charity and sent it [forward to the afterlife]?’” Imam Muslim also collected the hadith with the addition: “Everything other than that, you will part from it and leave it behind for other people.”

    Reflection 2: Your caretaker role is temporary.

    Another crucial reflection from this verse is that the wealth you have now is completely temporary. Wealth is constantly moving about, transferring from person to person, and yesterday’s trustee was replaced with today’s caretaker, and today’s caretaker will be replaced by another trustee of that wealth tomorrow.

    Your wealth today will transfer onwards and away from you upon death, and when that time of departure arrives, know that you will be questioned about what you did during the limited time the wealth was entrusted to you. If you spend it for the sake of Allah SWT with sincerity, with intention to undertake good deeds, Allah will bless you with an eternal – permanent – return on your act of spending for His sake. The one who disobeyed Allah and refused to spend in acts of charity, lost out on that opportunity.

    One should keep in mind that investing one’s wealth is not prohibited but instead encouraged in Islam, in order to benefit more people and to keep a healthy economy running, so long as the investment is done in a manner pleasing to Allah. Hoarding wealth, however, is dangerous spiritually for the individual and, further, is unhealthy for society.

    In many situations today, the head of the household will usually have an emergency fund or a savings fund, without interest, for the sake of serving their families in times of great need such as loss of one’s job or source of income, sickness or injury, etc. This is permissible so long as it is not extravagant to the extent that it is hoarding an excessive amount of wealth.

    Reflection 3: The reward for belief and charity is mighty.

    “So those of you who believe and spend [in Allah’s cause] will have a mighty reward” (57:7). Acquiring and spending any amount of wealth in this life, whether it is through monetary donation, spending for the common good, or spending time and energy in public service or to help the needy, if it is for the sake of Allah SWT, it is linked to a great reward in the afterlife (i.e., Allah’s pleasure and the reward of paradise). Allah SWT informs us that He has purchased from the believers their lives and their wealth, in exchange for paradise (Qur’an 9:111). Therefore, one who disobeys Allah and rejects His command, and pridefully thinks that they’ll be saved by their wealth, fame, power, or accomplishments in life (which are blessings from Allah), is foolish and in loss unless they repent and return to their Creator sincerely. You can purchase paradise, by believing in Allah SWT, doing righteous deeds, and giving charity.

    Abu Hurayrah (r) narrates that, “The Messenger of Allah (s) said, ‘Whoever gives charity equal to a date from good [halal] earnings – for Allah does not accept anything but that which is good – Allah will take it in His right hand and tend it for the one who gave it as any one of you tends his foal, until it becomes like a mountain” (Bukhari).

    Reflection 4: Allah is the King, the Provider, and the Inheritor of the universe.

    There’s a significant reminder in Surat Al-Hadeed to spend in the cause of Allah and simultaneously remember that Allah is the King and Owner of the universe. Allah is the provider, so give without fear of loss, poverty, or scarcity. Allah is Al-Waarith. The name of Allah as Al-Waarith is found in different forms. In the Qur’an, there are several notable references, such as: “Surely it is We Who give life and cause death. And We are the [eternal] Successor (Waarithoon)” (15:23).

    As one scholar said, “Al-Waarith is the One who remains when all of the creation perishes, and He retakes all of their possessions when they die, and only Allah SWT will remain” (Al-Khattabi).

    Interestingly, Al-Waarith is not combined with any other Name or Attribute of Allah SWT in the Qur’an, it is always mentioned as a standalone, and we reflect on how Al-Waarith alone remains when all of the creation perishes. Everything belongs to Allah, and everything will perish in this universe, and yet Allah will always remain.

    Reflection 5: Whatever you give in charity, Allah will replace.

    Spending for the sake of Allah SWT is in proportion to how much you believe that everything belongs to Allah, and that provision comes from Him, and that what you give – He replaces. “And whatever you spend [in His cause], He will compensate it. For He is the Best Provider” (Qur’an 34:39). It was narrated from Abu Hurayrah (r) that the Messenger of Allah (s) said: “Allah said: ‘Spend, O son of Adam, and I shall spend on you’” (Bukhari).

    Reflection 6: Charity in times of difficulty or hardship is more rewarding.

    In Surat al-Hadeed, Allah SWT mentions that the companions who spend of their wealth and possessions before the liberation of Makkah would have a greater reward than those who did so afterwards, although all will be rewarded for their good deeds (57:10). There’s a massive reward when someone donates in a time of great need. For example, think of the global Covid-19 pandemic when it began in early 2020 in many countries and how many people and organizations struggled, and shortly afterwards how many amazing individuals and institutions stepped forward to aid and assist as many people as possible during a time of great difficulty. Fear causes people to limit their charities and services, and therefore those who step forward during such times are given a greater reward.

    Reflection 7: Allah SWT is aware of your situation and your every charity, no matter how small.

    The verse concludes with yet another emphasis on the knowledge of Allah SWT. Allah is All-Aware of your actions. Since Allah is aware of everything, He also will reward and compensate people in different ways, therefore every good deed performed is beneficial and no good deed should be belittled, as the Messenger (s) taught us. People are rewarded based on their sincerity and circumstances, which are known to Allah, as in the example of the man who donated one dirham, whose charity surpassed that of the man who gave 100,000 dirhams. Because Allah is All-Knowing, He knows that the man who gave one dirham in charity only had two dirhams total, and thus spent half of his wealth in charity, and Allah is aware of the man’s intention (e.g., perhaps the man would have spent half as well if he had a million dirhams and would wish to give more). The man who gave 100,000 dirhams perhaps had much more than that, and it was easier for him to donate, and Allah is aware of their situations with perfect knowledge.

    Therefore, this verse serves as a powerful motivation for all believers to do their best with their respective circumstances. If you cannot pray as many voluntary prayers anymore because there has been a change in your life circumstances that prevents that, but you used to pray qiyaam consistently, know that Allah is aware of your situation and intentions, and that if your circumstances were slightly different – such as not working 2-3 jobs out of necessity, or raising multiple young children – that you would pray more voluntary prayers. As mentioned above, the man who donated one dirham might earn a greater reward with Allah than the man who donated 100,000, and the woman who prayed just two units of qiyaam prayer at night might earn a greater reward than the woman who prayed one-hundred units of prayer, and Allah knows best.

    A man mentioned to his friends how he used to ask in du’a (supplication) for great wealth and told himself that he would then give in charity. He one day realized that he was lying to himself because he already had a six-figure salary and was living more than comfortably. He realized that if he wasn’t giving in the present, he probably would find excuse not to give in charity when he earned more. He made an intention to begin immediately to give in charity and to do good with his wealth from then on. He soon after noticed an increased barakah in his life and, especially, a sense of peace and contentment. This is a good lesson to us that giving does not depend on, and should not be delayed until, having great wealth. The Messenger (s) said, “Protect yourself from hellfire even by giving a piece of a date as charity” (Bukhari).

    Reflection 8: The ‘good loan’ (i.e., charity) will be multiplied many times over.

    “Who is it that will lend to Allah a good loan which Allah will multiply for him, and he will have an honorable reward?” (57:11). This ayah refers to all believers with good intentions who spend for the sake of Allah SWT in any of countless ways. In this verse, “…will multiply for him” means manifold times — 70, 700, or millions of times — for the deed. Reflect on how generous Allah SWT is and how amazing an opportunity this presents. One good deed could result in 700 times the return! One good deed could result in millions of rewards. What better transaction could exist, better than this one with Al-Razzaq, the Provider of sustenance, and Al-Kareem, the Generous and the Beneficent?

    Why is charity here referred to as a qard hasan (a good loan)? Ibn al-Qayyim mentions that charity here is referred to as a good loan to motivate the desires of people (who want a repayment), and to make it easier for those who struggle to give, thinking that they are losing when giving charity. It has been likened to a loan because the promise of Allah is that a sincere charity will be replaced and compensated. The qard hasan requires that the one giving charity be sincere and truthful in his intention; that he is seeking Allah’s pleasure without any showing off or caring about human praise, or puffing up of his reputation or ego; that he is giving in charity from the best of what he has, and for the wealth to be pure/halal in how it was attained.

    May Allah SWT accept our charities, public and private, and make them sincere and impactful.

  • The One Ayah Antidote to the Deceptions of This Worldly Life

    The One Ayah Antidote to the Deceptions of This Worldly Life

    The following ayah (verse) in the Qur’an is one of the most powerful antidotes to the poison that has impacted many of us in today’s hedonistic world. Allah SWT says:
    “Know that this worldly life is no more than play and amusement, and adornment, and mutual boasting, and competition in the increase of wealth and children. This is like rain that causes plants to grow, to the delight of the planters. But later the plants dry up and you see them wither, then they are reduced to debris. And in the Hereafter, there will be either severe punishment or forgiveness and pleasure of Allah, whereas the life of this world is no more than the delusion of enjoyment” (57:20).

    Play and amusement, adornment, competition, and boasting — these are mentioned in the verse above. And these are all, in the ultimate scheme of things, superficial aspects of life. They also relate to phases of human development. A child likes to play and amuse himself. Then he or she reaches young adulthood and seeks adornment (whether physical or educational or material) so as to attract a mate. Then he settles down and pursues his career, competing to gain wealth and show off his attainments. But human beings who are deceived by this dunya too often don’t grow beyond these more immature and superficial phases of development and so continue to seek play and amusement; to adorn themselves with evidence of affluence — tailored suits, fine jewelry, a big house, an expensive car; and they continue to compete and boast throughout life. Only those who cultivate God-consciousness will rise above these more superficial pursuits and seek the pleasure of Allah SWT and the reward of the Hereafter.

    Wasting Precious Time

    Never before has mankind experienced access to countless forms of entertainment and the temptations to waste one’s time/life with useless and trivial games, movies, and social media. Additionally, much of the entertainment in the world today does not even benefit people with regards to this life, let alone the afterlife. Playing a sport, at least, is beneficial and a form of exercise and, if one has the intention and awareness, it is a form of worship; while watching hundreds or thousands of hours of sports may not benefit one at all with regards to this life nor the afterlife.

    Playing a board game with family members or friends for the sake of bonding may be beneficial and rewarding as an act of worship, while playing online role-playing games that require thousands of hours to “skill up” levels is frankly an alarming example of draining one’s remaining life hours with clicks of a mouse and keyboard strokes.

    Watching reality television shows has consumed many people in the world, and yet most shows are inappropriate or outright forbidden for the Muslim to view, and even from a secular perspective are a complete waste of one’s time as one mindlessly watches the lives of other human beings play out, often with much melodrama and conflict. Similarly, following “influencers” on social media who bring no benefit or education to followers is an example of killing time watching people live their dreams (at least, perceptions of dreams) while neglecting one’s own dreams and ambitions for a meaningful life that is connected to an afterlife.

    How much time is wasted in youth and adulthood on such matters of play and distraction? How much time and energy are wasted in adulthood in pursuing financial goals for the conscious or sometimes subconscious sake of competing with others and seeking to adorn oneself and one’s family with a slightly bigger house, a richer neighborhood, a fancier car, brand name purses and apparel, and social prestige?

    Any ideology or movement that emphasizes “you only live once” as its core maxim is a failed ideology that has fallen for the trap of the devil and delusion of this life mentioned in the above ayah. Hedonism, notably, is a prime example of what it means to be deluded by one’s desires, pursuit of instant gratification, and the world of this life, while neglecting that which is eternal, meaningful, and rewarding with Allah SWT.

    Like a Rainfall: The Parable of This Life

    The above ayah, 57:20, includes a parable of rain that comes down and the farmers are pleased with the vegetation they observe growing in the aftermath of rain. Similarly, in this parable, the disbelievers are pleased with this life, attached to it with a strong attachment, and will do whatever it takes to get more of this life without any end in mind.

    Afterwards, however, the vegetation dries up, turns yellow in color, and becomes dust and dirt. This, Allah SWT informs us, is the parable of the worldly life. It starts young and is watered and cultivated, it matures and grows old and feeble, and everything within it perishes, including human beings. We begin this life young, grow, experience youthfulness and strength for a time in most cases, and slowly age and begin losing physical strength in many ways. Then, extremely old age sets in for those who live long, moving physically becomes less easy, and capacity becomes limited.

    What should one do once they realize that this verse is a powerful antidote to worldly attachments? No doubt, the reminder here is for the attentive heart to awaken and follow through with sincere effort in pursuing the eternal life of bliss, and to recognize that the Hereafter contains both severe punishment for some, as well as the forgiveness and pleasure of Allah SWT for others. Therefore, if one claims to want the forgiveness and pleasure of the Creator, then one must prioritize with wisdom the efforts that lead to such a beautiful result.

    Allah the Exalted said, “And the life of this world is only a delusion of enjoyment” (57:20). This means that the worldly life we all experience today is only a form of enjoyment that deceives people, and specifically those whose hearts are inclining to the instant gratification it offers while ignoring the eternal life of reward and bliss. This category of people includes atheists, agnostics, and followers of other philosophies and worldviews that reject belief in the afterlife.

    The Hotel Room Analogy

    Imagine entering a hotel room with a traveling companion for a two-night trip and hearing him observe the room with excitement because of how wonderful it is. Thereafter, your friend suggests purchasing some new furniture for the hotel room, rearranging some aspects of it, and renovating the bathroom. You would think such an idea is ridiculous as the room is a temporary stay of two nights and renovating the room or purchasing new furniture would seem to imply that it’s one’s home and that one would be living there for a lengthy period of time. This world, in comparison to the eternal afterlife, is shorter than that two-night stay in the hotel.

    This does not mean that one should not purchase furniture for their homes or renovate when needed, but rather that there is a necessary balance and a reasonable state of organizing one’s life without going to extremes and forgetting about the afterlife, and without becoming overly attached to this life and forgetting how temporary it is and how abruptly we shall all depart from it and return to our Lord.

    This life can be deceiving with all its beauty and distractions. This life can be tempting with its promise of fulfillment that is closer to us than that of the afterlife, an instant versus delayed gratification. But Allah SWT warns us that this life is filled with play and distraction, and that the afterlife “is better for those who are God-conscious” (6:32). Referring to disbelievers, Allah SWT says: “Allah gives abundant or limited provisions to whomever He wills. And they rejoice in the life of the world. But the life of this world, compared to the Hereafter, is nothing but a fleeting enjoyment” (13:26).

    Of great note in verse 57:20 are the descriptions of the worldly life, in comparison to the afterlife. Out of His Mercy, in order to liberate us from being shackled by the dunya and attached to its deception, Allah describes the way of this world as mere play, amusement, competition, and boasting, and ultimately a temporary and paltry return on investment compared to the Hereafter.

    Whoever takes this ayah seriously will find inner peace and true success. Whoever takes this ayah seriously will find a path of light, for himself or herself and others. It is a liberation from worldly shackles and illusory philosophies. Whoever takes this ayah seriously will find an increase in gratitude, a decrease in looking at those who have more of material wealth, and a tranquility and purpose that cannot be taken away by others.

  • The Ultimate Roadmap: Ramadan of the Righteous — Part two

    The Ultimate Roadmap: Ramadan of the Righteous — Part two

    You can read part one of this article here.

    The Station of Qur’an Recitation

    The month of Ramadan is the month of the Qur’an, in terms of its revelation as well as its increased recitation and study. The Muslim must therefore recite the Qur’an a great deal and pay particular attention to its meanings and ponder its miraculous nature. The angel Jibril (Gabriel) used to recite the Qur’an with the Prophet (s) during Ramadan. It was reported that Uthman Ibn Affaan (r) used to complete reciting the Qur’an once each day in Ramadan.

    Some of the predecessors also completed the Qur’an in their night prayers every three nights, or every seven nights, or every ten nights. Others completed it every seven days and this was accomplished by reciting both during prayer and at other times of the day and night. During Ramadan, Imam Al-Shafi’i used to complete reciting the Qur’an once every day and once every night. AI-Aswad used to complete reciting the Qur’an every two nights. Qataada completed the Qur’an every three nights of Ramadan, but in the last ten days of Ramadan, he completed it every night.

    Ibn Rajab says in Laṭā`if Al-Ma’ārif: “The prohibition of reciting the Quran in less than three days [found in some ahadith] refers to doing so regularly [throughout the year]. As for virtuous times, like Ramadan – especially the nights in which it is hoped Laylatu al-Qadr will occur – or virtuous places, like Makkah – for those who enter it and are not residents there, then it is recommended to increase in reciting the Qur’an, making the most of the time and the place. This is the position of [Imam] Aḥmad, Isḥāq [ibn Rāhūyah] and other Imams, and the practice of others [from the Salaf] indicates [they held the same position].”

    When Ramadan came, al-Zuhri discontinued the study of hadith and concentrated on reciting the Qur’an. Similarly, Sufyan Al-Thawri put aside all other voluntary forms of beneficial knowledge and concentrated on the Qur’an. It was reported that Imam Malik would teach the people (year-round), then when the month of Ramaḍan would come, he would free up his time to fast and to recite the Qur’an.

    The above examples may actually be discouraging to the individual who is new to Islam or who may not know how to read the Qur’an in Arabic at all. Whether you have been practicing Islam for decades but do not know how to read the Arabic, or you have just embraced Islam recently, know that your journey is unique to you and there is no reason to compare yourself to those who are more proficient in reading Qur’an. The examples provided in this article are simply meant as sources of inspiration and as a way of challenging yourself to learn consistently. In the meantime, do the best you can by attempting to read in Arabic, preferably with someone who can accurately correct and teach you. There are so many ways to increase your overall understanding and appreciation of the Qur’an: reading a translation and the tafsir (exegesis); listening to recitations of the Qur’an frequently; attending or finding online lectures about the meaning of the Qur’an; learning the basic Arabic letters through some free online resources (which, these days, has become easy and accessible). So, utilize all options available to you.

    The key point is that the Qur’an is an inspiration, a light, a healing, and a guidance, as Allah SWT‎ has described it: “And thus We have sent to you an inspiration of Our Command. You knew not what is the Book, nor what is faith. But We have made it a light wherewith We guide whosoever of Our slaves We will. And verily, you are indeed guiding to the Straight Path” (Qur’an 42: 52).

    The Station of Weeping with the Quran’s Recitation

    During this month in particular, focus on pondering the meanings of the Qur’an and not limiting yourself to reciting quickly on the tongue. The Qur’an was revealed as guidance, for reflection (tadabbur), and if you come across a verse that impacts you in a particular manner, then pause and reflect, repeat it as many times as necessary, and let it enter your heart with humility.

    It was narrated that Abdullah b. Mas’ood (r) said: “The Prophet (peace and blessings of Allah be upon him) said to me, ‘Recite the Qur’an to me.’ I said, ‘O Messenger of Allah, shall I recite it to you when it was revealed to you?’ He said, ‘I like to hear it from someone else.’ So, I recited Surat al-Nisa’ to him, and when I reached this verse – ‘How then, when We bring from each nation a witness and We bring you [O Muhammad] as a witness against these people?” [4:41] – he said, ‘That is enough for now.’ I turned to him and saw his eyes were streaming with tears.” (Bukhari)

    It was related from Abu Hurayrah that the Prophet (s) said, “When the verse of the Qur’an that says ‘Do you then wonder at this recital, and you laugh at it and weep not’ [Qur’an 53:59-60] was revealed, the Companions residing in the Suffah, [in the Prophet’s mosque] wept until tears began to trickle down their cheeks.” When the Prophet (s) heard their weeping, he wept with them, and his weeping made us weep. The Messenger of Allah said, ‘The person who weeps in humility to Allah will not enter Hell’” (al-Bayhaqi).

    One day, Abdullah b. Umar read surah Al-Mutaffifin until he reached “…the Day when (all) mankind will stand before the Lord of the Worlds…” [Qur’an 83:6]. He wept to such an extent that he fell to the ground and could not move on to the next verses.

    The Station of Qiyam Prayer in Ramadan

    Umar Ibn Al-Khattab used to pray at night what he wished, until it was in the middle of the night, when he would wake up his family to pray. Then he would say to them “al-salah, al-salah (prayer… prayer)”, and would recite this āyah: “Bid your people to pray and be diligent in it. We do not ask you to provide. It is We Who provide for you. And the ultimate outcome is for the righteous” (Qur’an 20:132).

    During Ramadan, it is encouraged for one to pray qiyam after the isha prayer, such as with eight units of prayer (2 by 2) and then witr prayer (in odd units of 1, 3, 5, etc.). This night prayer in Ramadan is known as the taraweeh prayer, and there’s a particular reward for praying it in congregation. The Prophet (s) said, “Whoever stays with his imam until he completes the prayer, will have the night written for him as one who performed qiyam al-layl, (i.e., one who stood the night in prayer)” (al-Tirmidhi). It is not an obligation for women to pray this prayer at the mosque for the reward mentioned in the hadith, or for the man who is excused for valid reasons.

    The Station of Generosity

    The Prophet (s) was the most generous of people, and he was even more generous during Ramadan. The Messenger of Allah said, “The best charity is one given during Ramadan” (al-Tirmidhi). The Messenger of Allah (s) also said, “Whoever feeds a fasting person will have a reward equal to that of the fasting person, without any reduction in his reward” (Ahmad). And further, he (s) said: “The likeness [i.e., in terms of rewards] of the one who comes to [the aid of] a widow and [the aid of] a destitute is like that of a mujahid [striver] in the cause of Allah or that of someone who spends the night in prayers and the day in fasting” (al-Mishkat).

    The Station of Productivity

    If you are a busy Muslim with a significant number of responsibilities, what should you do during Ramadan to maximize the opportunity? Among other strategies, consider the following:

    WHAT do you want to accomplish? Be specific about your goals.
    WHY do you want to accomplish them? What is your intention and motivation?
    HOW do you plan to accomplish your goals? What is your strategy to do it and to measure it daily?

    If you analyze your schedule closely, you might realize that time is being wasted here and there and isn’t as productive as you think. Being busy is not equal to being productive. Try the following:

    1. Track your schedule to find wasted time or efficiency gaps.
    2. Use a count-down timer frequently and know that the hours of Ramadan are limited.
    3. Remove distractions when focusing on tasks, especially during Ramadan.
    Additionally, be sincere in looking for every opportunity to decrease your worldly responsibilities during Ramadan, such as work projects, extracurricular activities, voluntary matters, educational goals, etc., postponing them until after Ramadan. Obviously, one cannot literally postpone all responsibilities in Ramadan nor are we expected to. The companions reached new heights in Ramadan with acts of worship, but at times they were attacked and had to engage in battle during Ramadan. So, whatever can wait of worldly matters until after Ramadan, try to postpone it.

    If you cannot postpone it, consider incorporating supplications, dhikr (remembrance of Allah SWT), and recitation of the Qur’an throughout your day and night while taking care of your worldly activities. One brother remarked at how this one advice helped him to complete the recitation of the entire Qur’an for the first time in his life, despite not decreasing his worldly responsibilities. He recited Qur’an between tasks, even if it was a few minutes at a time. He also made du’a and dhikr and found it to be spiritually transformative while juggling worldly responsibilities.

    Remember throughout Ramadan the importance of pairing one’s internal purification with external deeds of worship. Oftentimes, people focus so much on external acts of worship – even doing so in a robotic fashion – that they forget to cultivate sincerity and ihsaan within.

    Some Muslims will depart this world during this holy month. Their passing comes at a blessed time when “the gates of heaven are opened, and the gates of the Hellfire are closed.” None of us knows when our final Ramadan will be, so we should be passionately motivated to make this Ramadan the best one ever.

  • The Ultimate Roadmap: Ramadan of the Righteous — Part One

    The Ultimate Roadmap: Ramadan of the Righteous — Part One

    What if you knew with conviction that Ramadan was a life-changing month of opportunities, blessings, and forgiveness, and that this Ramadan would be your last?

    Ramadan is the month in which the Qur’an was revealed, and a month Allah chose as one of increased forgiveness, mercy, accepted prayers, and multiplied rewards. Some people learn about Ramadan practices from their parents, friends, communities, and/or scholars, but sometimes end up missing some foundational elements in their practices during Ramadan.

    How do we know what the best practices are during the month of Ramadan? The Prophet (s) reportedly said, “The best of generations is my generation, then those which follow them, then those which follow them” (Muslim). Therefore, the most reasonable and reliable source is the Prophet’s practice during Ramadan, and that of the early generations of believers.

    Stage I: The Preparation for Ramadan

    The month before Ramadan, Sha’ban, is the month of preparation for those who want to maximize their potential in Ramadan. Sha’ban is a proof of heartfelt intention for the one who wishes to get closer to Allah SWT during Ramadan. Sha’ban is a proof for the one who is sincerely passionate about living to another Ramadan and hoping and praying that their previous Ramadan was accepted. Sha’ban is the month for the conscientious who plan to properly set the foundations for the month of Ramadan. Sha’ban is the month referred to as the month of reciters, for the companions increased their recitations of the Qur’an in order to maintain momentum throughout Ramadan.

    Aishah (r) said: “I never saw the Messenger of Allah fasting for an entire month except in Ramadan, and I never saw him fast more than he did in Sha’ban.” Usamah ibn Zayd (r) said: “I said, ‘O Messenger of Allah, I do not see you fasting in any other month like you fast in Sha’ban.’ He (s) said: ‘That is a month to which people do not pay attention, between Rajab and Ramadan, and it is a month in which deeds are lifted up to the Lord of the worlds. I like for my deeds to be lifted up when I am fasting.’”

    Anas (r) said, “When Sha’ban would commence, the Muslims would dedicate themselves to the recital of the Quran” (Lata’if al-Ma’arij). Ibn Rajab al-Hanbali (r) writes: ‘Since Sha’ban is a prelude to Ramadan, Islam encourages certain deeds in this month, that are usually done in Ramadan, such as fasting and Qur’an recitation; this prepares the soul to welcome Ramadan, when it arrives, with open arms” (Lata’if al-Ma’arif).

    Stage II: Ramadan Arrives

    Abu Huraira reported that The Messenger of Allah (s) said: “When the month of Ramadan begins, the gates of the heaven are opened, the gates of Hellfire are closed, and the devils are chained” (Bukhari). Talhah ibn ‘Ubayd reported that whenever the Messenger of Allah (s) saw the crescent moon, he would say, “O Allah, bring it over us with blessings and faith, safety and Islam. My Lord and your Lord is Allah” (Sunan al-Tirmidhi).

    The Station of Motivation

    How rewarding can your next 720 hours be if Allah decrees for you living to the end of Ramadan? It helps the believer to know the rewards and blessings of the month of Ramadan in order to be strongly motivated and consistent throughout the month and beyond it.

    The great companion Talha bin ‘Ubaidullah (r) narrated that two men came to the Messenger of Allah (s) and became Muslim together. After accepting Islam, one of them would strive harder than the other. The one who used to strive harder went out to fight in the way of Allah and was martyred. The other man who accepted Islam at the same time as the martyr lived a year longer, then he also passed away. Later Talha reported that he saw in a dream that he was at the gate of Paradise, and he saw those two men that had died. Then through the gates of Paradise someone came out and admitted the one who had died last into Jannah, then he came out again and admitted the one who died first as a martyr. Then he came back to Talha and said, “Go back, for your time has not yet come.”

    The next morning, Talha told people of the dream and they were amazed. News of that reached the Messenger of Allah (s). The Prophet (s) said, “Why are you so amazed at that?” They said, “O Messenger of Allah, the first one was the one who strove harder, and he died a martyr in the cause of Allah, but the other man was admitted to Paradise before him?” The Messenger of Allah (s) said, “Did he not live for another year?” They said, “Yes.” The Prophet (s) asked, “And did not Ramadan come, and he fasted, and he offered such and such prayers during that year?” They said, “Yes.” The Messenger of Allah (s) said, “The difference between them is greater than the difference between the heaven and the earth” (Ibn Majah).

    If you’re blessed with just one more Ramadan, take advantage of the opportunity Allah SWT has given you, for the departed would wish to come back for such a blessed opportunity. Indeed, Abu Huraira reported that the Messenger of Allah, peace and blessings be upon him, said, “Whoever fasts the month of Ramadan due to faith and seeking reward, his previous sins will be forgiven. Whoever stands in prayer during the Night of Decree due to faith and seeking reward, his previous sins will be forgiven” (Bukhari).

    Anas ibn Malik reported that the Messenger of Allah (s) said when the month of Ramadan began, “Verily, this month has presented itself to you. There is a night within it that is better than a thousand months. Whoever is deprived of it has been deprived of all good. None is deprived of its good but that he is truly deprived” (Sunan Ibn Mājah). The Messenger of Allah (s) also said, “Verily, Allah has people He redeems during every day and night of Ramadan. Every servant among them has a supplication that will be answered” (Musnad Aḥmad).

    Allah SWT tells us, “O you who believe, fasting has been obligated upon you as it has been obligated upon those before you so that you may gain taqwa” (Qur’an 2:183). One of the greatest objectives and focus points of Ramadan is that of purification of the soul. Ramadan is a great opportunity to become a stronger believer, to purify oneself of vices, to strengthen one’s self-discipline and perseverance, and to fulfill one’s potential.

    Every year, we see this remarkable phenomenon around the world of two billion Muslims, where believers who were not reciting any Qur’an the entire year are suddenly reciting for hours throughout Ramadan. Believers who thought voluntary prayers were beyond their capacity are now praying qiyam every night, sometimes for several hours. Believers who neglected calling upon Allah are now making du’a passionately and sincerely. Believers who never fasted a single day all year are now fasting the entire month of Ramadan. This phenomenon that manifests every year during Ramadan is a proof to all believers – and all human beings – that change is possible. If you can improve even slightly during Ramadan and gain increased taqwa, you can certainly change any time of the year. The Lord of Ramadan is the Lord of the entire year, the Lord of time, and the Lord of the universe.

    You can read part two of this article here.

  • Jailed and Yet Free

    Jailed and Yet Free

    Some people are in jail and yet free – free by holding onto the one thing that they were created for and leads to Allah’s pleasure and success in the afterlife — their surrender to Allah SWT. Free by refusing to be consumed by the trials of this world, the shackles of oppression, or the desire to give up.

    Some people are jailed and yet free, and others are free and yet jailed by shackles they’ve allowed to control them, from desires, to chasing after this life — disconnected from Allah and the afterlife. They are legally free and yet jailed by their addictions to materialism, consumerism, and living their lives for the sake of other people. They are free and yet jailed by their desire to show off, waste time on meaningless entertainment, and contribute nothing to positive change in the world.

    Are You Jailed and Yet Free? Or Are You Free and Yet Jailed?

    Imprisonment is a trial many innocent people are tested with in this life for various reasons. Among them are many scholars, students of knowledge, activists for causes of justice, journalists, those who defend their homes, and those who are imprisoned for their religion or due to their race or skin color or ethnicity. There are many examples of this in our ummah.

    One example is that of Imam Ahmad bin Hanbal (r). He was tested under the Abbasid caliphs al-Ma’mun and al-Mu’tasim during an era in which their government administrations were significantly impacted by the newfound ideology of the Mu’tazilites. The rulers started an inquisition (al-mihna), and in summary there was a requirement of all scholars, including Imam Ahmad, to profess publicly a heretical view about the Qur’an, but he refused. They demanded that scholars of the Sunnah proclaim that the Qur’an was created, but as it’s the attribute of Allah, it cannot be created, as that contradicts the Qur’an itself in numerous ways. Therefore, Imam Ahmad refused.

    Imam Ahmad was threatened, then arrested, brought in chains before the court, and imprisoned, and he was tortured for many years. But he refused to compromise and change the truth no matter what punishments he experienced. Let me mention, for those who may not know, Ahmad bin Hanbal is one of the greatest scholars of hadith and arguably one of the greatest scholars of Islam. His gatherings would remind other scholars and students of the afterlife, and the scholars themselves testified to his great knowledge and piety, including Imam al-Shafi’i, Abu Dawud, Ali al-Madini, and others.

    Eventually he was free from that inquisition when it ended, and Allah SWT raised his status in the ummah and he was vindicated. Imam Ahmad was concerned about the truth throughout his imprisonment. If he remained silent and the masses did not know, then how would the truth spread?

    Unfortunately, he was not the only one tortured and/or imprisoned. Fast forward to the great polymath Ibn Taymiyyah, he was imprisoned six times and for the duration of twelve years! He was optimistic in a manner that inspires all believers after him. Ibn al-Qayyim reported that Shaykh al-Islam, Ibn Taymiyyah, once said to him,

    “What can my enemies do to me?
    My paradise and my garden are in my heart wherever I go.
    They are with me and never leave me.
    If I am imprisoned, it is seclusion for worship.
    If I am killed, it is martyrdom.
    If they expel me from my land, it is tourism” (al-Wābil al-Ṣayyib).

    He was behind bars and yet it seems like he was freer than the freest of people. He was behind prison walls and yet he was more optimistic than some of the wealthiest and well-off people in the world. He was oppressed as a prisoner and yet his faith in Allah SWT was unwavering and stronger than ever. The Prophet (s) said: “Allah wonders – in a manner befitting to Him —at people who enter Paradise in chains” (Bukhari). As Ibn al-Jawzi said, this hadith refers to those who are taken prisoner and restrained, but when they recognize the truth of Islam, they embrace it willingly and enter Paradise. Other scholars said this hadith refers to Muslims who died in imprisonment.

    Today, this applies to Muslims in Palestine and Muslims in East Turkistan – the Uighurs — who have been imprisoned numerous times, many of whom have been tortured. Many have vanished, and others died in prison in front of their fellow inmates. There are hundreds of scholars in countries that have opened the floodgates to immorality and anti-Islamic values, and yet they’ve oppressed many innocent scholars in those same lands behind prison walls. No one is guaranteed in this life that they won’t be physically jailed – one’s life can change in a split second. But you are guaranteed spiritual fulfillment and optimism and resilience if you choose to have a strong connection to Allah SWT, whether you are in the comfort of your own home or in the hardships of a jail cell.

    Many who are reading this are likely free in a legal sense. And yet – at times we choose to be imprisoned by our desires. Abdullah ibn Mas’ud (r) said, “By Allah, besides whom there is no God, nothing on earth is in greater need of a lengthy prison sentence than the tongue” (al-Mu’jam al-Kabīr). How many times have we fallen into the major sins of backbiting, slandering, and lying? Despite praying, fasting, and giving charity, some people will become broke on the Day of Judgment because they are shackled by the sins of their tongue in this world. Be careful with your words, verbal or written, for they are simultaneously being written in your record.

    Prophet Yusuf (a.s.)

    The wife of Al-Azeez tried to seduce Prophet Yusuf (a.s.), as is mentioned in the Qur’an. What did he do when a woman tried to tempt him to commit a major sin – one of the worst sins? Allah says, “They both raced for the door…” (12:25). She was racing to sin and he was racing away. She was racing to her shackles, and he was racing to freedom. She was racing to hellfire, and he was racing to Paradise. Later she pointed him out to the women of the city who mocked her. She said, “This is the one for whose love you criticized me! I did try to seduce him, but he saved himself. And if he does not do what I order him to, he will certainly be imprisoned and of those who are disgraced” (12:32). “He said, ‘My Lord the prison is dearer to me than what they call me towards’…” (12:33). Allah SWT saved Yusuf (a.s.) with prison. Imprisonment was better for him than falling into sin.

    Run away from sinfulness and you’ll be the freest of people. Restrain your desires and you’ll be the most liberated of people. Destroy the shackles that hold you back from Allah SWT’s pleasure and you’ll find yourself safe and secure with regards to your afterlife. You may be behind prison walls, but if you’re upon the path of truth then there is no wall or barrier between you and Allah.

    Restrain Your Desires!

    Allah SWT says, “And as for those who were in awe of standing before their Lord and restrained themselves from the vain desires, Paradise will certainly be the refuge” (Naze’at, 79:40-41). Know that you will likely face a lot of challenges in trying to be a free believer, free of worldly shackles, but opposed by society, the devil, and your desires. But who is more free, the one who is shackled by worldly ideologies and postmodern thought or the Muslim who controls his/her desires for Allah’s sake?

    Who is more free — the one who submits to Allah SWT fully or the one who is afraid of human beings – so they do whatever pleases people?

    Who is more free — the one killing time chasing after the dunya with no preparation for the afterlife, or the one who lives each day meaningfully and repents to Allah regularly?

    Who is more free — the one who feels that her self-worth and value is through less clothing, or the one who wears proper hijab for the sake of Allah, and despite the world claiming that she’s oppressed – she is the most free of people.

    Live sincerely for the sake of Allah (SWT) and you will be resurrected among the happiest of people.

    Remember These 5 Principles to Build Your Legacy 

    1. No matter how strong you feel your desires are, you are stronger.
    2. No matter how busy you are in life, seek knowledge regularly.
    3. No matter what sin you commit, return to Allah immediately.
    4. No matter how much effort it takes, stay away from bad company.
    5. No matter how tempting this world is, work towards Jannah productively.

    A noble legacy to leave behind for those who come after you is to be liberated spiritually and religiously wherever you are. A noble legacy is to be consistent in your devotion to Allah SWT whether you are legally free or behind prison walls. A noble legacy is to free yourself of any worldly shackles and to consistently seek a sensible and temperate detachment from this life. Some people are jailed and yet free, and others are free and yet jailed. Free yourself by submitting to Allah and you’ll be the happiest and most successful of people.

    May Allah grant justice to the oppressed, and martyrdom to those who died innocently behind prison walls; and grant those who are free true freedom from worldly shackles, and attach our hearts to Him, and grant us the eternal bliss of paradise.

  • Is There Such a Thing as Muslim American Culture?

    Is There Such a Thing as Muslim American Culture?

    Do Muslim Americans have a culture unique to them compared to Muslims in, for instance, Palestine or Sudan? If Islam is a universal religion which transcends time and place, does that mean Muslim Americans could adopt their own culture within the folds of Islamic orthodoxy – a culture that reflects the norms of the society they live in?

    Before delving into culture and its role in Islamic law, it’s important to emphasize that Islamic law is primarily derived from the Qur’an and the authentic hadith (i.e., the Sunnah). As for matters that are not explicitly referenced in either source, ijtihad of the scholars is utilized, which entails highly qualified groups of scholars giving rulings on unaddressed issues using principles derived from the two primary sources of Islamic law. The primary sources are agreed upon, while the secondary sources are sometimes disputed depending on the scholar and his or her methodology.

    One example of a secondary source that is sometimes disputed is that of ‘urf (customs). In Arabic, ‘urf is defined as “recurring practices that are acceptable to people of sound nature,” which excludes any practices that are corrupt and contradict the Shari’ah (Mohammad Hashim Kamali). The instability and relative volatility of culture and custom is the reason many scholars hesitate to utilize it frequently in rulings; however, it is generally used in rulings with wisdom and knowledge and arguably one of the most important considerations in issuing verdicts to people of different cultures and lands.

    ‘Custom Is Determinative’

    There is a famous Islamic maxim, a principle used in jurisprudence, that states “custom (or culture) is determinative,” as well as a related sub-maxim: common usage is an authority that must be acted upon. The authority of this maxim is derived from the Quran and sunnah, such as with reference to treating one’s spouse with “ma’roof” (goodness), a reference to what is considered acceptable according to the customs of a people. This may include how much money is customarily spent on a household, as a lifestyle, on one’s wedding, for one’s dowry, and so forth.

    The point of the maxim is that customs come into effect and are determinative when an issue cannot be determined based on the primary sources of Islamic law. “Anything that has no definition in the law or in language is referred back to custom,” according to one scholar (Al-Isnawi), while other scholars have made it clear that it is an obligation to rely on customs in judicial proceedings (ibn al-Qayyim). In short, customs can be used to establish a religious ruling as long as there is no religious text that goes against it.

    However, there are conditions for customs to be used in rulings. The first is that the custom or practice does not conflict with invariable and established rulings and principles of the Shari’ah. For example, the custom must not be religious in nature (e.g., celebrating Christmas as Muslim Americans). Another condition is that the custom must either be a general one amongst a population or a majority custom of the people. Thus, it should not be limited to just a handful of people, or sinners or a sinful lifestyle. In matters that are mentioned in the Shari’ah without specifics, and the specifics are not found in the language itself, customs may also play a role, such as in some financial contracts.

    Neither Accepting Nor Rejecting All Non-Muslim Customs

    Sometimes, Muslims who immigrate to pluralistic societies may find themselves relating to a custom of their people back home (i.e., in another country with different customs). Thus, their perspective of the customs of the local population, such as Americans or Canadians, might be to wrongfully assume that all “non-Muslim customs” are to be rejected. However, non-Muslims (disbelievers) are not all the same, nor are their customs all similar. Furthermore, there are many Muslim Americans who have converted to Islam and have their roots in this country for generations. There are also Muslims whose parents or grandparents immigrated, but they find themselves relating to some aspects of American culture that don’t contradict Islamic law. The notion of accepting or rejecting all customs from any country or society is not based on Islamic law, it’s an assumption that comes from a place of ignorance regarding what Islam actually says about the role of custom.

    For example, when it comes to dress, Islamic law has conditions in place based on the Qur’an and authentic hadith. These rulings are consistent across all customs and cultures; however, there are some areas of dress code in Islamic law that are not addressed, such as the style or color of clothing. How would the Prophet Muhammad (s) dress if he lived in today’s world, in a region of the world that dressed differently than modern or historic Arab civilizations? Over the years, many great scholars have commented on the custom of the Prophet (s) with regards to his clothing, and emphasized the role of custom in the behavior, action, lifestyle, and preference of the Messenger of Allah (s), a role which remains in effect for Muslims in a timeless manner. “The custom of the Prophet (s) with regards to clothing was that he would wear whatever Allāh had facilitated for him of the clothes of his people. So, he would wear a qamīṣ, a turban, an izār, a ridā’, a shawl, and so forth. He would wear cotton and wool, and other garments, and he would also wear what was imported from Yemen and other lands. So his Sunnah actually necessitates that a man should wear whatever Allāh has facilitated for him in his land, even if it be more luxurious [than this]…” (Ibn al-Qayyim)

    Of course, the obvious disclaimer for those who may misunderstand the scholarly statement above is that the custom with regards to anything cannot contradict the explicit rules of the Shari’ah. In other words, if a nation-state today predominantly wore little clothing or did not cover the ‘awrah (the areas of the body that must be covered, according to Islamic law, pertaining to both genders), it would be prohibited in Islam to imitate them with the justification of “customs”. The same applies to other customs and practices, such as food.

    ‘Abdullāh b. ‘Abbās reports that a roasted lizard was brought to eat for the Prophet (s). Khālid b. Walīd was with him. When the Prophet was informed of what it was, he withdrew his hand. Khālid b. al-Walīd said, “O Messenger of Allāh, is the lizard forbidden (to eat)?” The Prophet (s) replied, “No, but it is not found in the land of my people so I do not find a liking for it.” Khālid said, “I then chewed and ate it, and Allāh’s Messenger (s) was looking at me and he did not forbid me” (Sahih Muslim).

    A seeming conflict arises with the famous hadith, “whoever imitates a people is from them” (Sunan Abi Dawud), but the context of the hadith is a religious one, such as by imitating the religious practices of other people, or the sinful practices that contradict Islamic laws and maxims. As for wearing the same color or pattern of the majority of one’s population, or using similar language (that is not profane or immoral), this is a matter that has flexibility in the Shari’ah. Again, however, Muslim Americans – just like Muslims in any other pluralistic society, need to be strong and proud of their faith, and recognize that imitation is a form of flattery. If Muslim Americans watered down their faith and imitated other people in matters that are Islamically prohibited, then what’s left for Muslims to exemplify of Islam?

    Some areas where this maxim plays a role include marriage and divorce, such as with the wedding dowry (i.e., giving a mahr/dowry that is suitable for the custom and background of the woman), the wedding itself – so long as it does not contradict anything of the Sharia’h (e.g., free-mixing between the genders, prohibited music, the bride removing her hijab, etc.), and the pronunciation of divorce. In the last case, if certain terminology is unique to a population and it’s understood in that society to imply a specific meaning that’s inclusive of divorce, such as a term that means “it’s over,” it would be taken into consideration based on the custom of the people if the couple was to dispute whether or not divorce had taken place.

    Ultimately, the most important thing for all Muslims to consider with regards to customs in Islamic law is that one must turn to scholars and scholarly councils for official verdicts rather than formulating their own opinions with the justification of “customs are determinative,” and to know that the most important boundaries are those of the Shari’ah, even if that means that there is in fact a very small area carved out as uniquely Muslim American.