Yaqeen Institute for Islamic Research

Content Type: Blog

The Significance of Allah’s name al-Aziz: The Most Powerful and Dignified | Blog

In His final revelation, the Almighty says, “Let not their speech grieve you for all might belongs to Allah. It is He who hears and knows [all things]” (Qur’an 10:65).

وَلَا يَحْزُنكَ قَوْلُهُمْ ۘ إِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا ۚ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

While this strong declaration of “all might (‘izza) belongs to Allah” may seem simple to comprehend, there are in fact many subtle layers of meanings to this verse.

Although ‘izza is often directly translated as “power” or “might,” scholars provide a more nuanced definition of ‘dignified power.’ That is, no matter the extent of one’s power, it can only be classified as ‘izza if it is accompanied by dignity.

Reflecting on Allah’s design in his human creation can provide clarity on the uniqueness of Allah’s might. Many humans possess the attributes of mercy and kindness, but also lack strength, and therefore, can be taken advantage of. Likewise, powerful humans often manifest their power rashly and cruelly. However, this is not the case for Allah Almighty. His attributes are in perfect harmony; He is “the Most Kind (al-Ra’uf),” “the Almighty (al-Aziz),” “the Most Loving (al-Wadud),” and “the Subduer (al-Qahhar),” with no contradiction between any of these attributes.

Why does Allah tell us his names?

“To Allah belong the Most Beautiful Names, so call upon Him by them…” (Qur’an 7:180).

وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا ۖ

Although Muslims often overlook the significance of Allah’s ninety-nine magnificent names, viewing them as a mere song to be taught to children, there is in fact no greater subject of study than the names and attributes of Allah. Allah’s glorious names hold an incredible spiritual power; for it is through them that Allah reveals Himself to us and provides us with the opportunity to grow closer to Him.

There is near unanimous agreement among the scholars that Allah possesses more names than the ones He revealed to us. Thus, every name He did reveal He chose to reveal to us. This is because Allah wants you to know who He is to the best of our limited human capacity. He wants you to call upon Him with these beautiful names and use them as a means to grow closer to your Creator. What then is Allah trying to teach us through His name Al-Aziz, or the Almighty?

The Might and Mercy of Allah

Al-Aziz is one of the most frequently mentioned names in the Qur’an, some 92 times in total. One reason Allah emphasizes His might so often, and pairs it with other concepts, is because it would be imbalanced to solely emphasize Allah’s infinite mercy and forgiveness. Instead, attending to His might as well as His mercy contributes to a fully-balanced God image. God image refers to one’s mental image of God, that is, how one views God, which in turn affects their views on everything around them.

It is especially important to have a positive and balanced view of God, because the Prophet ﷺ narrated that “Allah said, ‘I am as My servant expects of Me.’” Allah is thus inviting us to perceive Him positively so that we experience Him positively in our lives.

Bilal ibn Saʿd (d. 116 AH) would say, “Do not look at the smallness of the sin, but look at [the greatness of] the One whom you have sinned against” (Ḥilyat al-Awliyā’ 5/223). Therefore, a balanced God image is one that protects us from two extremes: falling into despair of God’s punishment or using God’s overwhelming mercy to excuse the worst of behavior. True believers then neither despair of the mercy of Allah, nor feel immune to the consequences of their sins.

In the Qur’an, as we will see, Allah communicates to us three aspects of His might through the name al-Aziz: power, independence, and dominion/sovereignty.

The Power of Allah is beyond our imagination

The first message Allah communicates to us through his name al-Aziz is the perfection of His power. While we will never be capable of comprehending the true extent of Allah’s power, the majority of us do not even appropriately appreciate it.

Abdullah (rA) narrated that “A rabbi came to Allah’s Messenger ﷺ and said, “O Muhammad! We learn that Allah will put all the heavens on one finger, the earths on one finger, the trees on one finger, the water and the dust on one finger, and all the other created beings on one finger. Then He will say, ‘I am the King.’

Thereupon, the Prophet ﷺ smiled until his premolar teeth became visible, confirming what the rabbi had said. Then Allah’s Messenger ﷺ recited: ‘They have not made a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped in His Grip and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him.’”(Qur’an 39:67) (Sahih Al-Bukhari 4811)

This hadith is just one illustration of the degree to which Allah’s overwhelming power lies beyond our comprehension. While modern science has demonstrated just our own observable universe (which is a fraction of the unobservable creation) to be billions of light-years in size, as Muslims we know, “Certainly for Allah that is easy” (Qur’an 29:19).

Allah is sufficient

Through the name al-Aziz, Allah also communicates to us that He has no needs. This is contrary to how we perceive power in human beings. We often think of powerful people as those who can endure difficult trials, but when Allah refers to Himself as al-Aziz it implies that His power does not result in a need to sacrifice, nor to endure hardship.

The majority of theological errors, both in Islam and other religions, arise from the failure to realize God’s complete self-sufficiency, thereby not giving Him His “proper estimate.” This is why we say, “Glorified be Allah the Almighty from what they ascribe to Him.” Allah reminds us in the Verse of the Throne, “Who is the one who can intercede without Allah’s will?” (Qur’an 2:255). Here, He reminds us of His total independence; if He allows someone to intercede on our behalf, it is only by His gracious permission and mercy.

Allah has control over all things

The third essence that Allah expresses through His beautiful name al-Aziz is that His might permeates and overpowers all things. Allah says “Say: O Allah, Lord of all dominion! You give sovereignty to whom You will, and take away dominion from whom You will, and You exalt whom You will, and abase whom You will. In Your Hand is all good. Surely You are All-Powerful” (Qur’an 3:26).

The idea that Allah’s might permeates all things is an immense concept, one almost too difficult for the human mind to comprehend. Still, the acknowledgment of a greater power is a part of the human inclination (fitra), as can be viewed throughout different societies today and in the past.

Realizing and acknowledging Allah’s power, independence, and dominion over all can also strengthen our conviction, help us endure any tragedy, and attain liberation from this fleeting world.

A cure for doubting hearts

Planting a conviction in the heart that Allah has full control over everything helps us overcome many of our persisting doubts and worries. One of the most common doubts believers face is how we as humans can be held responsible for our actions if Allah has full control over everything.

One of the early Muslims is reported to have said, “Allah is not just Merciful enough to forgive you for something He decreed for you, but he is also too Mighty (Aziz) to need to force you to do things that are aligned with His plan.”

That is to say, it is precisely because of Allah’s might that He gives us agency, and has no need to take it away from us. Allah does not need you to fulfill His plan; you need Him to fulfill your plan.

The reality that Allah has full control over everything, but you have some kind of agency at least enough to be responsible in front of Allah, is, however, difficult for many to comprehend. For this reason, the Prophet ﷺ said “If predestination is mentioned, then hold (yourselves) back” (al-Mu’jam al-Kabīr 10448). Therefore, as Muslims we should take relief in our Lord’s overwhelming might, while refraining from excessive delving into the details of predestination.

Why do bad things happen to good people?

Allah mentions his name al-Aziz in Surah Al-Buruj, a short and commonly recited chapter of the Qur’an. The chapter describes the massacre of a community of believers, the “Companions of the Ditch.” Allah informs us that this community was persecuted solely because of their belief in “the Almighty, the Most-Praiseworthy.” Here, Allah uses His name “the Almighty” to indicate that He could have prevented the massacre, the burning of these believers in ditches. Indeed, He could have made their fires cold like the fire of Ibrahim (as). Allah however had decreed that this event would take place, and He is Almighty, Most Praiseworthy, because the consequences were ultimately good for the believers, whom we are informed were granted the “ultimate victory” of securing a place in the eternal abode, paradise.

It is easy to fall into grief given the many tragedies that befall us and those around us. However, as believers we are encouraged to stay strong with an understanding that nothing occurs except that Allah allows it to happen; and He is Most Praiseworthy. Our beloved Prophet ﷺ said, “The believer’s affair is wondrous. If something good happens they are thankful and that is good for them, and if something bad happens to them they are patient and that is good for them” (Sahih Muslim 2999).

Taking this perspective causes a shift in how we view and relate to this worldly life. Therefore, the believers can confidently answer the question “Why do bad things happen to good people?” They don’t. At least not for the believer who can transform any circumstance into something positive by how they respond to it.

Liberation from this world

Finally, the name al-Aziz frees us from being shackled to this fleeting life.

When the Muslims went out to meet the disbelievers in the battle of Uhud, the hypocrites in Madina stayed back, fearful of the worldly consequences of the Muslims’ confrontation of the mighty Quraysh. Allah says on this occasion,

They say: Surely, if we return to Madina the mightier (al-a’az) will soon drive out the weaker; But might belongs to Allah and His messenger and to the believers, but the hypocrites do not know. (Qur’an 63:8)

The hypocrites in Madina perceived only the might of Quraysh and their own might, too weak-minded to realize the might of Allah. To the contrary, when the believer pursues their life for the sake of the Almighty, they experience true liberation from the shackles of an illusory worldly life.

ʿUmar ibn al-Khaṭṭab (rA) famously stated, “Verily, we were a disgraceful people and Allah honored us (aʿazzanā) with Islam. If we seek honor from anything besides that with which Allah honored us, Allah will disgrace us” (al-Mustadrak ‘alá al-Ṣaḥīḥayn 207).

Therefore, as we look at the Muslim ummah’s weakened state, many of us wish for honor and strength. The solution is clear: “Whoever desires honor—then to Allah belongs all honor” (Qur’an 35:10).

The only way to obtain honor and strength in this life (for the believers) and in the afterlife (for the believers and disbelievers) is to conform to the Almighty’s commandments and to refrain from His prohibitions.

For more on Allah’s beautiful name al-Aziz, see the video where Dr. Omar Suleiman is joined by special guests, Sh. Mohammad Al-Shinawy and Sh. Ammar Alshukry.

July 18, 2024
Virtues of Ayatul Kursi: The Greatest Verse in the Qur’an | Blog

What is Ayatul Kursi?

Ayatul Kursi (The Throne Verse) is the 255th verse of Surah al-Baqarah. It is known as the greatest verse in the Qur’an and is recited daily by Muslims around the world as a means of protection from evil. Ayatul Kursi is memorized by Muslim children at a young age due to its importance and key teachings. Memorizing, understanding, and often reciting this important verse of the Qur’an is an important act of worship.

Ayatul Kursi – Arabic, transliteration and English translation

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ

Allahu laa ilaaha illaa Huwa al-Hayyul Qayyoom; laa ta’khudhuhu sinatun wa laa nawm; lahu maa fissamawati wa maa fil-ard; man dhalladhi yashfa’u ‘indahu illaa bi-idhnihi; ya’lamu maa bayna aydeehim wa maa khalfahum; wa laa yuheetoona bishay’im min ‘ilmihi illaa bimaa shaa’a; wasi’a kursiyyuhu assamawati wal-ard; wa laa ya’ooduhu hifdhuhumaa; wa Huwa al-‘Aliyyul ‘Adheem

Allah! There is no god (worthy of worship) except Him, the Ever-Living, All-Sustaining. Neither tiredness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who could possibly intercede with Him without His permission? He knows what is ahead of them and what is behind them, but no one can grasp any of His knowledge, except what He wills. His Seat encompasses the heavens and the earth, and the preservation of both does not tire Him. For He is the Highest, the Greatest. (Surah al-Baqarah 2:255)

The primary theme of Ayatul Kursi

Ayatul Kursi summarizes some of the core beliefs and principles of Islamic monotheism. It introduces the attributes of Allah and the methodology of understanding these attributes. Ayatul Kursi teaches us that there is only one true god, Allah, who alone is worthy of worship. Allah is Perfect in His Names and Attributes. He does not sleep, nor does He get tired. He controls and knows everything, and nothing can happen unless He wills it. There is nothing like Allah, and His Attributes are unique and perfect.

Ayatul Kursi also reminds us that only Allah can protect us from all evil. He is perfect, never sleeps, and controls everything. Therefore, all protection is from Him alone. Ayatul Kursi serves a dual purpose of being an affirmation of the key beliefs of Islam and a protection prayer that we are recommended to recite daily.

Why is it called the greatest verse in the Qur’an?

There is some debate regarding whether we can refer to some passages of the Qur’an as more virtuous than others. The different opinions on this have been covered in detail by Shaykh Yousef Wahb in his paper “Are Some Qur’anic Verses More Virtuous Than Others? Reconciling Diverse Scholarly Views”. Keeping in mind the predominant view that some verses are greater than others, Ayatul Kursi is the greatest verse of the Qur’an as per the following narrations.

Ubayy ibn Ka’b reported that the Messenger of Allah ﷺ said, “O Abu Mundhir, do you know which verse in the Book of Allah with you is greatest?” I recited the Verse of the Throne, “Allah, there is no God but Him, the Living, the Sustainer,” (2:255). The Prophet struck me on the chest, saying, “By Allah, O Abu Mundhir, rejoice in this knowledge!” (Ṣaḥīḥ Muslim 810)

Abu Huraira reported that the Messenger of Allah ﷺ said, “Everything has a summit, and the summit of the Qur’an is Surah al-Baqarah. It contains a verse which is the chief of the Qur’an, the verse of the Throne.” (Sunan al-Tirmidhī 2878)

These narrations indicate that Ayatul Kursi is the greatest verse of the Qur’an. This is because it summarizes the most important beliefs of Islam and is an extremely powerful means of protection as well. Surah al-Baqarah is listed here as the summit of the Qur’an because it contains Ayatul Kursi. Surah al-Baqarah is an explanation of the core teachings of Islam, and Ayatul Kursi encompasses the most important lesson of them all.

The benefits of Ayatul Kursi

There are many narrations that indicate the virtues of Ayatul Kursi. Besides being called the chief of the Qur’an and the greatest verse in the Qur’an, it is also a means of protection from harm, a daily protection prayer, a means of ruqya (spiritual protection from jinn, evil eye, and magic), and a means through which people enter paradise. The following narrations serve as evidence for these virtues.

Abu Huraira reported that the Messenger of Allah ﷺ entrusted me to protect the charity of Ramadan. Someone came to me and began taking from the food. I took hold of him, and I said, “I will certainly take you to the Messenger of Allah!” Abu Huraira told the story to the Prophet, saying, “The man told me that when I go to bed, I should recite the Verse of the Throne. Allah will appoint a protector over me, and no devil will come near me until morning.” The Prophet ﷺ said, “He told you the truth, although he is a liar. That was Satan.” (Ṣaḥīḥ al-Bukhārī 5010)

In the above narration, we learn that Ayatul Kursi is a protection prayer that keeps people safe from evening to morning, and vice versa. It is therefore recommended to recite it early each morning, usually after Fajr, and in the early evening, after Asr or Maghrib prayers. In this narration, Abu Huraira catches a devil trying to steal from the treasury. The devil teaches him this prayer in exchange for his freedom. In any other case, something that the devil teaches would be considered suspicious, but here the Prophet ﷺ confirms that he spoke the truth, despite being a liar. So we act on this hadith, not because of what the devil said, but because the Prophet ﷺ confirmed that this specific statement is true.

The Messenger of Allah ﷺ said, “Whenever it is recited in a home, the devil flees therefrom; that verse is: Ayatul Kursi.” (al-Targhib, vol.2, p. 370)

It is also narrated that the devils flee from homes in which Surah al-Baqarah is recited. (Ṣaḥīḥ Muslim 780) As Ayatul Kursi is the most important verse in Surah al-Baqarah, it suffices to chase away the devils in many cases. This makes Surah al-Baqarah, and specifically Ayatul Kursi, an important ruqya. Ruqya refers to anything that is recited to ward off devils, magic, and evil eye. If someone feels the presence of devils or magic in their homes, it is advisable to recite Ayatul Kursi frequently to ward off the evil presence. If this does not work, then try reciting the entire Surah al-Baqarah for a stronger ruqya.

Best times to recite Ayatul Kursi

Ayatul Kursi should be part of our daily recitations. There are ideally two sets of timings daily in which we should recite Ayatul Kursi. It should be recited after every obligatory prayer as per the following narration.

Abu Umamah reported that the Messenger of Allah ﷺ said, “Whoever recites the ‘verse of the Throne’ after every prescribed prayer, there will be nothing standing between him and entry into paradise but his death.” (al-Mu’jam al-Awsaṭ lil-Ṭabarānī 8068, Grade: Sahih)

Reciting Ayatul Kursi after every prayer is a means of entering into Paradise. Ayatul Kursi should also be recited every morning after Fajr, and evening after Asr or Maghrib as a means of daily protection. This is understood from the earlier narration by Abu Hurairah and stated in the following narration as well.

The Messenger of Allah ﷺ said, “Whoever says this when he rises in the morning will be protected from devils until he retires in the evening, and whoever says it when retiring in the evening will be protected from them until he rises in the morning.” (Al-Hakim 1: 562, Grade: Sahih)

Conclusion

Ayatul Kursi is one of the most important verses in the Qur’an. It is known as the greatest verse in the Qur’an and should be memorized, understood, and often recited. It serves as a daily means of protection from worldly harm, and also as a means of protection from unseen sources of harm (devils, magic, evil eye). Furthermore, reciting it after every prayer leads to paradise. These are some of the authentic virtues of Ayatul Kursi narrated in various noble hadiths.

July 18, 2024
What Happened on the Day of Ashura? Contextualizing the Events and Meaning of Ashura | Blog

Moses and Pharaoh

On the day of Ashura, millennia ago, Musa (as) and the Children of Israel achieved a momentous victory over the oppressive tyranny of Pharaoh. Guided by divine command, Musa (as) led his people to the edge of the parted sea, where Allah miraculously allowed them to cross to safety while the pursuing army of Pharaoh drowned.

So We inspired Moses: “Strike the sea with your staff,” and the sea was split; each part was like a huge mountain. We drew the pursuers to that place, and delivered Moses and those with him all together. Then We drowned the others. Surely in this is a sign. Yet most of them would not believe. And your Lord is certainly the Almighty, Most Merciful. (Quran 26: 63-68)

This monumental event, commemorated across many faiths, serves as a timeless testament to the triumph of righteousness over tyranny. It stands not just as a historical account but as a profound spiritual narrative that continues to inspire courage and steadfast faith in the face of seemingly insurmountable challenges. Imagine a nation of enslaved people, walking to the very edge of the land, guided by faith and the promise of divine deliverance, as Allah miraculously carves a path to freedom that defies all natural laws.

The splitting of the sea, a divine gesture of mercy and deliverance, remains a vivid symbol of Allah’s aid to those who steadfastly maintain their trust in Him. It signifies the ultimate victory of justice and freedom, illustrating how the righteous, guided by unwavering faith, can overcome the most formidable adversaries. Commemorating this event by fasting is a solemn reminder that Allah’s assistance is ever-present for those who persevere in righteousness and rely on His divine wisdom and mercy. Victory will come even in the most unlikely of circumstances.

Noah and the Flood

Though it is considered a weak narration, Ashura is potentially “the day that the ship of Prophet Nuh settled upon Mount Judi, and so Prophet Nuh fasted the day out of thankfulness to Allah” [Musnad Ahmad #8717].

And when Our command came and the oven burst [with water], We said [to Noah], “Take into the Ark a pair from every species along with your family—except those against whom the decree [of drowning] has already been passed—and those who believe.” But none believed with him except for a few. And he said, “Board it! In the Name of Allah it will sail and cast anchor. Surely my Lord is All-Forgiving, Most Merciful.” And [so˺] the Ark sailed with them through waves like mountains. Noah called out to his son, who stood apart, “O my dear son! Come aboard with us and do not be with the disbelievers.” He replied, “I will take refuge on a mountain, which will protect me from the water.” Noah cried, “Today no one is protected from Allah’s decree except those to whom He shows mercy!” And the waves came between them, and his son was among the drowned. And it was said, “O earth! Swallow up your water. And O sky! Withhold [your rain].” The floodwater receded and the decree was carried out. The Ark rested on Mount Judi, and it was said, “Away with the wrongdoing people!” (Quran 11:40-44)

Prophet Nuh (as) faced immense trials and challenges during his mission, and the survival of some of his family and believers shows his obedience to Allah. Victory is not always immediate or apparent, but it comes to those who steadfastly trust in Allah.

Indeed, those who say, “Our Lord is Allah!” and then remain steadfast, the angels descend upon them, [saying,] “Do not fear, nor be grieved! Receive the good news of the paradise, which you have been promised.” (Qur’an 31:40)

Hussein ibn Ali’s Death

Hasan and Hussein were the grandsons of the Prophet ﷺ. He loved them immensely, like many grandparents adore and spoil their grandchildren. Ibn Umar narrated, “I heard the Prophet ﷺ, say, ‘They are my two sweet-basils in the world.’” [Sahih Bukhari #5994]
Ashura also coincides with the martyrdom of Hussein. During the reign of the tyrant Yazid, the Muslim community was already fractured. The people of Kufa promised their support to Hussein through many written letters, should he choose to lead them. The people of Kufa, who promised their allegiance to Hussein, ultimately betrayed him. [Majmu’ al-Fatawa] Multiple events led to the eventual martyrdom of Hussein, during a merciless and unfair battle. The final act of unspeakable cruelty saw the savage warriors, Shimir and Sinan ibn Anas, brutally decapitate Hussein, presenting his head on a plate to Ibn Ziyaad. Ibn Ziyaad desecrated this head with a stick and vile mockery. [Majmu’ al-Fatawa] What insolent, heart-wrenching behavior towards the one who resembled the Prophet ﷺ, the very child whom the Prophet ﷺ cherished, played with, and kissed.

We feel this love because we love those whom the Prophet ﷺ loved, and he loved his family. The Prophet ﷺ said, “Hussein is from me and I am from Hussein. Allah loves anyone who loves Hussein. He is one of my distinguished descendants.” [Jami’ al-Tirmidhī #3775]
Although the killing and treatment of his corpse was abhorrent, we comfort ourselves knowing, “The martyr does not feel the pain of being killed except as one of you feels the pinch of an insect bite.” [Jami’ al-Tirmidhī #1668]
The victory of Hussein in this case was not an apparent worldly victory but one of the Hereafter. His victory came in the form of martyrdom, and it stands as a testament to the strength of unwavering faith in the face of tyranny. It highlights the profound beauty of understanding life as a dual existence—both in this material world and in eternal Paradise.

Never say that those martyred in the cause of Allah are dead—in fact, they are alive! But you do not perceive it. (Qur’an 2:154)
“Verily, the souls of martyrs are in green birds, hanging from the fruits of Paradise, or the trees of Paradise.” [Jami’ al-Tirmidhī #1641]

In Islam, the honor of martyrdom is revered, for it signifies a triumph that transcends worldly suffering and attains the everlasting bliss and honor of the Hereafter. Shahada, or the verbal testimony of faith in Islam, shares the same word in Arabic with martyrdom (shahada), or the ultimate physical manifestation of one’s willingness to give their life striving for the truth and their sincere belief in Allah and His Messenger ﷺ.

Anas reported: The Prophet ﷺ said, “No one who enters Paradise would like to return to the world, even if he could have everything on earth, except for the martyr. He will wish to return to the world and be killed ten more times due to the generous reward he sees.” [Sahih al-Bukhari #2817]
Hussein’s sacrifice is a powerful reminder of the eternal glory that awaits those who stand steadfast in their faith, undeterred by the trials of the earthly realm.

Hussein is among the most honored of the Prophet’s family. His patience and steadfastness in the face of tyranny are examples for all Muslims. – Ibn Taymiyyah [Minhaj as-Sunnah an-Nabawiyyah]

On Ashura, we remember the bloodline of our Messenger, the pain of this loss, but also the eternal victory of righteousness and the high station of our martyrs in Islam.

Palestine’s Victory

Hussein’s end, and our continued hope for worldly and everlasting victory is even more relevant today, as our Palestinian brothers and sisters, with their unwavering dignity and strength, suffer such abhorrent and heart-wrenching barbarity.

Only Allah knows why this genocide has continued. We see the righteous dying before us, and we see the hypocrites quiet beside us. Our anger against oppressors intensifies, and Allah opens our eyes to the way the world has deluded us. Our ibadah increases, as our eyes bear witness to the bombing, beheading, shellings, starvation, stealing, and mockery.

Allah’s granting of victory need not materialize in immediate worldly terms. Whether in our lifetime or beyond, as believers we refrain from measuring victory by earthly metrics. Instead, we entrust our hopes to the greater design of Allah’s plans. We remain steadfast in the certainty that Allah will honor the martyrs and reward their sacrifices. With steadfast determination, we strive for victory—a liberated Palestine—using every means within our power, guided by faith and the promise of divine justice.

Commemorating Ashura through fasting

Ashura is derived from the Arabic word ashara meaning ten, and refers specifically to the 10th day of the month of Muharram, the first month of the Islamic calendar. The best way to commemorate Ashura is the way of the sunnah, through fasting. This year, as we observe fasting on the 10th of Muharram (July 16, 2024), and we honor a practice dating back to the time before Islam, when even the Quraysh recognized its importance. The Prophet Muhammad (peace be upon him) emphasized our rightful claim to celebrate Moses’ victory, urging us to fast on this blessed day (Sahih Al-Bukhari #4680). It is recommended to distinguish our fast from that of earlier traditions by fasting a day before (which is preferred) or after Ashura.

Fasting, an act of profound devotion known only to Allah, serves as a pathway to ultimate victory. It signifies our aspiration to be among Allah’s chosen servants, to secure a place in His eternal Paradise, and to dwell in His presence for eternity. By observing this fast with sincerity and devotion, we align ourselves with the noble tradition of Prophet Muhammad ﷺ and affirm our commitment to righteousness and divine obedience. May our fasting on Ashura strengthen our faith, purify our hearts, and bring us closer to the boundless mercy and blessings of Allah.

Learn more about fasting on Ashura by reading Fasting Ashura: What Is Ashura and Why Is It Important? By Sh. Ibrahim Hindy.

This piece has been adapted from the following Yaqeen Videos:

Why Ashura is so important | Khutbah

The Ashura Within | Khutbah by Dr. Omar Suleiman

Virtues of Ashura and How to Observe It | Khutbah by Dr. Omar Suleiman

July 15, 2024
From Srebrenica to Gaza – How Systematic Dehumanization Leads to Genocide | Blog

We must recognize the daily, routine dehumanization that leads to genocide.

The genocide that occurred in Srebrenica 29 years ago this week, when some 8,000 mostly Muslim Bosniaks were killed by a Serbian nationalist militia, was the largest genocide Europe has seen since the Holocaust. It didn’t come out of nowhere: In the three years leading up to the genocide, an estimated 100,000 people were killed, 80% of whom were Bosniaks, one of three ethnic groups who called the fledgling state of Bosnia and Herzegovina home.

But in July 1995, Bosnian Serbs troops slaughtered Srebrenica’s men and boys before burying them in mass graves, raped an untold number of Bosniak women, and removed an estimated 23,000 women, children and elderly, putting them on buses and driving them to Muslim-controlled territories.

It was the horrific climax of a disgraceful war. The international Muslim community mobilized, and the shame of the genocide prompted the West to act. A NATO-led bombing campaign led to the cessation of the Serbian murder machine.

Now, as we commemorate the 29th anniversary of the Srebrenica genocide, Gaza enters its 9th month under Israeli bombardment as a new genocide unfolds. Nearly 38,000 Palestinians have been killed, mostly women and children, with another 87,000 injured. How do we reflect on the murder of thousands of Bosniak Muslims, while working to end the ongoing genocide in Gaza? How do we avoid “statistical numbness,” one where casualty counts, past and present, are merely numbers, absent souls?

The hypocrisy of a post-WWII rules-based world order that fuels a genocide in Gaza today also gave way to the genocide in Srebrenica. At its center is the dehumanization of the Muslim, apart from race, geography, or identity. Despite their location in Europe and their Caucasian identity, Bosniaks were demonized, dehumanized, and consequently assigned for slaughter precisely because of their Islam.

Post-World War II decolonization had already normalized the Third World Muslim victim of Africa and Asia, but in Europe itself, only a few decades separated from the Holocaust, the citizens of the world’s most prosperous region told themselves that they had left the savagery of the past behind. Insert Islam, however, and the Bosniak Muslim is transformed into a natural casualty.

Simply put, would the genocide of Srebrenica have been possible if the victims weren’t Muslim? Or did it prove that being Muslim alone potentially disqualifies one from being considered European or even human?

These questions about Srebrenica are especially relevant now, at a time in which Gaza faces famine and genocide, and in a 21st century defined by futile wars in places like Iraq and Afghanistan that have resulted in thousands of unnamed and unknown casualties.

What does it mean to remember? What good is remembering without pause, reflection, and internalization? It’s important to frame the genocide of Srebrenica—and now Gaza—primarily through the lens of personal accountability. In looking inward while reflecting on atrocity, we interrogate our efforts. How are we working to end the current genocide, while commemorating a previous one? This process converts remembrance from a ceremonial annual ritual to a transformative exercise of self-accountability.

When I visited the Srebrenica Memorial Center, I was chilled to the bone by the sheer number of graves, most of them containing bodies of Bosniak Muslims recovered from mass graves. They cover the ground as far as the eye can see. In Srebrenica, the air itself seems to bear witness to the bloodshed. Statistical numbness is impossible. Every grave is important. The difference between one casualty or two, much less 8,000, is the difference between night and day.

At the memorial center, the shoes of the victims remain on display, each pair a reminder that we must humanize the statistics and bring life to the virtual. Every human being who once stood in those shoes had tried to escape the horrific cruelty of their tormentors. The victims thought of ways to run and hide, and dreamed of walking freely without fear. They were children, parents, spouses, and siblings. But to those who massacred them, assembly line-style, they were less than insects.

Remembering genocide means remembering that it can only happen with systematic dehumanization of a people. Just as Bosnians were dehumanized and systematically killed, so too are Palestinians today. All around us in media and culture, Palestinians are synonymous with evil. Their casualties are merely collateral. It doesn’t happen in one day; it takes sustained neglect and systematic dehumanization.

We are inundated with the news of Gaza’s casualties every day, on our phones, televisions and computers. Over 10 killed here, 25 killed there, 700 killed there. Srebrenica should have been never again, and without proper remembrance and reflection, the cycle of empty condolences and endless anniversaries continues.

A prior version of this blog was written for and published on Religion News Service: https://religionnews.com/2023/07/11/why-do-we-remember-srebrenica/

July 8, 2024
A Guide to Istikhara, the Prayer for Guidance | Blog

When to pray istikhara

Prophet Muhammad ﷺ taught istikhara as a crucial part of decision-making. Alongside istikhara, one should consult trusted and righteous individuals in their life about decisions. This is called istishara and it was a common practice for our Messenger ﷺ to do. We see it all throughout the seerah, as he consulted most often, Abu Bakr (ra), Umar (ra) and other companions.

Although it is common to perform istikhara for big decisions such as picking a career path, moving forward with a marriage proposal, or purchasing a house; istikhara prayer is not limited to big decisions. It’s narrated that the Prophet ﷺ used to teach the sahaba the istikhara for each and every matter as he used to teach the sahaba surahs from the Holy Qur’an [Sahih al-Bukhari #6382]. The early generations would seek Allah’s guidance for many matters, including things that we may consider small.

How to pray istikhara

Istikhara involves praying two non-obligatory rak’ahs followed by a specific du’a, seeking Allah’s guidance after personal effort and consultation with others. These rak’ahs can be woven into our natural daily sunnah, such as the two rak’ahs before Fajr or after Maghrib, or they can be an additional two rak’ahs. Some may find it more serene to offer these extra rak’ahs at night, after Isha as a part of their qiyaam-al-layl, amidst the tranquility of the latter third of the night, while others may choose a different time for its significance. For example, one might pray these additional rak’ahs and recite the du’a right before heading to a job interview in the afternoon, finding solace in the immediacy of divine guidance before embarking on the task at hand.

The istikhara du’a with English translation and transliteration

Istikhara du’a in Arabic:

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلاَ أَقْدِرُ وَتَعْلَمُ وَلاَ أَعْلَمُ وَأَنْتَ عَلاَّمُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ، وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ

Transliteration of the du’a of istikhara:

Allahumma innee astakheeruka bi ‘ilmika wa astaqdiruka bi qadratika wa as’aluka min fadlika al-’adheem fa innaka taqdiru wa la aqdiru wa ta’lamu wa la a’lamu wa anta ‘allaam ul-ghuyoob. Allahumma in kunta ta’lamu anna haadha al-amra khayrun lee fee deenee wa ma’aashee wa ‘aaqibati amree faqdurhu lee wa yassirhu lee thumma baarik lee feehi wa in kunta ta’lamu anna haadha al-amara sharrun lee fee deenee wa ma’aashee wa ‘aaqibati amree fasrifhu ‘annee wasrifnee ‘anhu waqdur lee al-khayra haythu kaana thumma ardinee bih

Translation of the du’a of istikhara:

O Allah, I seek Your guidance (in making a choice) by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, and I do not. You know, and I know not, and You are the Knower of the unseen. O Allah, if You know that this matter [mention the thing to be decided] is good for me in my religion, my livelihood, my worldly affairs, and in the hereafter then decree it for me, make it easy for me, and bless it for me. And if You know that this matter is bad for me in my religion, my livelihood, my worldly affairs, and in the hereafter then turn it away from me and turn me away from it, and decree for me the good wherever it may be and make me content with it [Sahih al-Bukhari #6382].

Common myths about istikhara

Dream interpretation and istikhara

Many cultures have linked dreams with answers to one’s istikhara, yet we understand from the Sunnah that there are three types of dreams: those from Allah, imbued with meaning; the regurgitated thoughts of our nafs; and those from Shaytan [Sahih Muslim #2263]. We might wish to believe ourselves divinely inspired through our dreams, but often it is merely our nafs and the jumble of our daily thoughts manifesting. For instance, if we are contemplating a marriage proposal and praying istikhara, and this potential spouse appears frequently in our dreams, it might simply reflect our desire and preoccupation with that person.

Reflect on the words of the du’a: “O Allah, if You know that this matter [mention the thing to be decided] is good for me in my religion, my livelihood, my worldly affairs, and in the hereafter, then decree it for me, make it easy for me, and bless it for me.” This supplication does not request Allah to reveal the path through dreams; rather, it seeks His guidance to facilitate what is truly beneficial and to make it easy for us.

Can someone else pray istikhara for you?

There exists a peculiar practice wherein individuals seek out someone deemed “more pious” to perform istikhara on their behalf, expecting that person to receive a dream as an answer. Often, financial compensation is given for this supposed service. However, the du’a of istikhara is precise in its wording and deeply personal in its nature; it is a dialogue between the individual and Allah. While it is always beneficial to ask our loved ones to pray for us in general, the notion of delegating the two rak’ahs to someone else and anticipating a dream response is not in accordance with the Sunnah.

Yes and no answers

There are misguided practices where people write “yes” and “no” on pieces of paper and choose one at random after praying istikhara. However, this method is neither from the Sunnah nor supported by any Islamic texts; it is merely a game of chance.

Istikhara is not a magical incantation, nor does it require celestial signs. Our minds, once fixed on a decision, have an uncanny way of transforming the ordinary into omens: the inflection in a voice, the rescheduling of an appointment, or even the color of an object. When faced with significant choices, we often seek signs to steer us, perhaps to alleviate our own uncertainty or to shift the burden of responsibility should the outcome be unfavorable.

Signs for istikhara

It is essential to grasp the profound simplicity of the du’a taught by our Prophet ﷺ. Istikhara is a sincere prayer for guidance, a humble request for Allah to pave the way for what is beneficial and to divert us from what is detrimental. It is not a search for signs, but a plea for divine wisdom and clarity.

How long does istikhara take?

Consider how the du’a of istikhara asks Allah to either make a matter easy and blessed for us or to remove it if it is not good. Imagine planning to make a purchase, only for the contract to fall through, or planning to take a loan, only to find that it is no longer necessary. The essence of the istikhara du’a is seeking ease in our affairs, and sometimes that ease comes swiftly. At other times, the desired decision or outcome might take years to manifest. Delays in answered prayers often lead to outcomes far better than initially anticipated.

Take, for instance, Zakariya’s (as) prolonged wait for parenthood, which allowed him to care for Maryam (as). Or consider the Prophet’s ﷺ delayed Hajj, which led to the significant Treaty of Hudaibiyah, eventually resulting in the conquest of Makkah. The timing of istikhara du’a‘s response should not be a source of concern. Instead, one should cherish the closeness to Allah that develops while actively taking steps and trusting in His wisdom.

Does istikhara change with time?

The question of whether things change with time touches upon the deeper concept of qadar. Often, the immediate outcomes of our actions may not seem favorable, yet they are part of Allah’s grand design for our personal and spiritual growth. Perhaps, your istikhara was answered in a certain way for a period, only for the subsequent events to unfold in a manner that seems wholly negative. Does this imply a misunderstanding of your istikhara? Not at all, for istikhara is not about immediate clarity or guaranteed ease in life; there is no idea of a “positive istikhara” or “negative istikhara”. It is a request for divine guidance, and sometimes Allah’s guidance leads us through challenging paths to foster resilience and patience within us. Trials and rejections are often the crucible in which our spiritual and mental fortitude is forged, drawing us nearer to Allah and strengthening our faith.

Istikhara for marriage and love

Marriage is one of life’s most pivotal decisions, shaping the course of our existence in myriad ways. It dictates the building of a family, the rhythms of daily life, the habits we cultivate, and the passions we pursue together. This singular relationship can influence the trajectory of our future in terms of career, wealth, health, and overall well-being. It is little wonder, then, that we seek Allah’s comprehensive guidance during this crucial decision-making process. Istikhara for marriage is perhaps the most common, and it is during these times that impatience often surfaces.

Yet, delays before marriage offer a profound opportunity for introspection and a closer connection to Allah. Continuous du’a nurtures a deep relationship with the Responder, Al-Mujeeb. The experiences and trials encountered in this interim period are essential for personal growth and preparation. Just as the Prophet’s ﷺ journey was marked by hardships before reaching Madinah, our challenges serve as necessary steps toward our ultimate goals.

When we are sincere in our istikhara, sincere in asking for this proposal to be easy and blessed, or taken away and our hearts be content: the answer will be obvious. Allah will make things easy if this person is good for your deen, dunya, and akhira or Allah will make things difficult and move your heart away from this person. In the end, you aren’t seeking happiness: you are seeking contentment and solace. Allah is the Creator of hearts, the turner of hearts, and the mender of hearts. The ending of the istikhara du’a is a plea for peace within our hearts.

Keep in mind that there are general du’as for marriage and love. We should say these du’as throughout our day, because even the prophets made du’a for these things:

Du’a for marriage from the Qur’an

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعْيُنٍۢ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

Rabbana hablana min azwaajina wa dhuriyyatina qurrata A’yunin waj’alna lil- muttaqina imama

Our Lord! Bless us with pious spouses and offspring who will be the joy of our hearts, and make us models for the righteous. [Qur’an 25:74]
Du’a for love from Prophet Dawud (as)

‏اللهم إني أسألك حبك، وحب من يحبك، والعمل الذي يبلغني حبك، اللهم اجعل حبك أحب إلى من نفسي، وأهلي، ومن الماء البارد

Allahumma inni as’aluka hubbaka, wa hubba man yuhibbuka, wal-‘amalalladhi yuballighuni hubbaka. Allahumm-aj’al hubbaka ahabba ilayya min nafsi, wa ahli, wa minal-ma’il-baridi

O Allah! I ask You for Your Love, the love of those who love You, and deeds which will cause me to attain Your Love. O Allah! Make Your Love dearer to me than myself, my family, and cold water. [Sunan at-Tirmidhi #3490]
Benefits of istikhara

Throughout our day, we implore Allah for guidance, reciting from Surah Fatiha:

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

Ihdinas siraatal mustaqeem

Guide us along the Straight Path
[Qur’an 1:6]
The istikhara du’a, in its essence, mirrors this plea, seeking divine guidance for a specific decision. Allah, in His wisdom, instructs us to turn to Him in our most significant matters—those that shape our lives and our journey towards the hereafter, the path to jannah. By engaging in istikhara, we not only adhere to a sunnah but also cultivate our trust in Allah’s supreme wisdom. It is an act of humility, where we confess our frailty and limited understanding, affirming our devotion and reliance on Allah. Istikhara is a powerful reminder of our humanity, our profound need for Allah, and our conviction in His all-encompassing knowledge. As an act of worship, it promises rewards in the hereafter, while simultaneously enriching our emotional and spiritual well-being in this life. In this sacred supplication, we find solace and strength, reaffirming our faith and fortifying our connection with the Divine.

This piece was adapted from the following Yaqeen Videos:

How to Truly Perform Istikharah | A Du’a Away

Why Make Istikhara? | Why Me?

June 24, 2024
Intersectionality and Palestine Solidarity: Why Muslims Need to Lead the Gaza Protests | Blog

A practicing Muslim walking through some of the student encampments for Palestine that have spread across the country might be dismayed by what they encounter. Blaring music, people lounging with their dogs, and the faint smell of weed are common. Read the various signs at some of the encampments and you will find rainbow flags and messages calling for queer liberation. Many practicing Muslims don’t feel welcome in an environment that departs so strongly from their values. As a result, their first trip to an encampment will often be their last. When Muslims avoid participating in the encampments—or other sites of political activism—a downward spiral ensues where the space caters less and less towards Muslims, driving even more Muslims away.

My call to Muslim youth is not to run away from this challenge but to face it head on, to step up and help lead the movement to end the Zionist occupation of Palestine once and for all. The time of being a bystander or letting others silence us is over. Ending the Zionist occupation is a Muslim issue and an Islamic issue, no matter who tells you otherwise.

Regrettably, even some of the most famous spokespeople for Palestine are guilty of anti-Islamic sentiment. A number of these spokespeople have argued that Palestine is not a religious issue but a human one, or that making it an Islamic issue benefits the Zionists. They are wrong, horribly wrong. At best, these takes are based on false dilemmas; the occupation of Palestine and genocide of the Palestinian people can be a human issue, a religious issue, and an Islamic issue all at the same time. At worst, taking Islam off the table is part of the colonization of Palestine and the Muslim world. Here I mean not the formal colonization of territory but the mental colonization that dictates how the occupied can or should resist. This is not to say that people with different beliefs or practices are not welcome to participate in a movement reenergized by Muslim leadership. We recognize that people with whom we disagree are moved by the unspeakable suffering of our brothers and sisters; however ,this does not mean that the central Islamic values of this cause can be stripped of the movement and undermined under the guise of “tolerance.” Forced accommodation of values hostile to our own is not tolerance at all, but rather another site of recolonizing our struggle.

The uniquely anti-Muslim and anti-Islamic dimensions of Zionism must not be dismissed or minimized. While Zionist violence targets Palestinians regardless of their faith, Zionist justifications rely more heavily on anti-Muslim tropes than on anti-Arab or anti-Palestinian tropes, which naturally evoke far less sympathy than their anti-Muslim counterparts. In the immediate aftermath of the October 7th attack, Israel deliberately tried to make a connection between Palestinian resistance factions and ISIS. And while this narrative failed among Western populations and Israel eventually pivoted away from this talking point, it has succeeded in shaping the way Western governments perceive and contextualize the ongoing events. Adopting the Zionist framing, French Prime Minister Macron suggested expanding the existing coalition against ISIS to coordinate with Israel against Palestinian resistance, as if fighting one were an extension of fighting the other.^[1] US representatives and unhinged Zionist professors regularly smear anyone even mildly critical of Israel as terrorist sympathizers.

This is nothing new. For decades, Zionists have contributed to and exploited the post-9/11 War on Terror framework that uniquely securitizes Muslims, predicated on a belief in the inherent violence of Islam and its threat to Western civilization. Even before 9/11, Israeli officials were keen on this framing. Yitzhak Rabin said in the early 90s,

Today, we the Israelis truly stand in the firing line against fundamentalist Islam. We demand all states and nations to focus their attention on this huge threat inherent in Islamic fundamentalism.

In 1993, Shimon Peres said to a group of White House officials,

The U.S. should increase its aid to Israel instead of reducing it because Israel is waging a ferocious war against Islamic extremism.

The fact of the matter is that when Zionists stand before potential donors and supporters they don’t ask for help against Palestinian terrorism or Arab terrorism, they ask for help against “Islamic” terrorism. Zionists have spent millions of dollars explicitly trying to create an association between those two terms and continue to do so, as billboards across the United States attest.

Given this reality, it is insulting and disingenuous to be told that Palestine is not fundamentally a Muslim or an Islamic issue. This is nothing less than an act of gatekeeping designed to create a secular, nationalist, and leftist monopoly over pro-Palestinian advocacy and activism.

Muslim activists, if you allow yourselves to be sidelined and erased, the movement to end the Zionist occupation of Palestine will falter and ultimately fail. This is because without being anchored in Islam, any movement purporting to free Palestine risks drifting away from the largely Islamic values held by the great majority of Palestinians in Palestine itself. We must adamantly refuse the elitist and neocolonial suggestion that those assimilated to Western values—no matter their ethnicity—know better than those pulled from the rubble shouting triumphantly “La ilaha illa Allah!”

Without an Islamic grounding, activism for Palestine will lose focus on Palestine itself, becoming instead merely one ingredient of the familiar cocktail of leftist or progressive causes, the deviation from any one of which results in their silencing and marginalization. This is another site of recolonizing the terms of our resistance. As the chief victims of global Zionism and its primarily anti-Islamic discourse, we have the right to condition participation in our cause upon not conjoining Palestine with other contentious issues. Someone might think queer liberation and Palestinian liberation make perfect sense together. However, the majority of Muslims in Palestine and the world over do not, so such people should not be allowed to enlist and tokenize fringe Muslim elements that will give such maneuvers a green light, thus erecting yet another “good Muslim/bad Muslim” dynamic within our activist spaces and exposing the rest of us yet again to the question: “Those Muslim students don’t have a problem with it, why do you?” Furthermore, we should not shy away from challenging those Muslims who do allow themselves to be tokenized and used as such. As observant Muslims, we must become resolute and confident enough to prevent our voices from being drowned out by “allies” and other Muslims who have joined them, just as Imam Omar Suleiman foresaw in his article on Faithful Activism:

What if in the process of trying to craft our space, we become marginalized within that space? My hope is that if we become authoritative enough on important issues, we can exert enough strength to stay firm. But we have to be careful not to empower a space that is bound to suffocate us. It is natural that Muslims will always feel the pressure, especially as a vulnerable minority, to advance at all costs. We have to demonstrate that not all advancement is good, and there is such a thing as making strides with your religious principles at your center instead of cast behind you.

In order to not empower spaces that suffocate us as committed Muslims, we need to make sure that we get allyship and coalition-building right. In Toward Sacred Activism, Imam Dawud Walid makes the case that alliances and coalitions are actually two very different things,

Thus, many of those whom Muslims work with that are of other faiths or no faith at all are in fact suitable coalition partners within some circumstances but do not constitute true allies within the scope of al-Wala’a or what should be considered true ally-ship. This framework differs from the language put forth in the contemporary social justice world, which is primarily shaped by secular liberalism even when religious language is interwoven.^[2]

In this understanding, allyship is an inner circle made up of Muslims while coalition is an outer circle made up of non-Muslims willing to lend their support to a Muslim cause. This distinction is crucial because our brothers and sisters in faith are accorded a different degree of rights, responsibilities, and privileges that non-Muslims are not entitled to. This distinction between allies and coalition members finds support in the Qur’an, where Allah discusses allyship primarily by warning believers not to take allies that aren’t fellow believers and thus don’t share our values. Allah says,

O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allah a clear case against yourselves?^[3]

Elsewhere, Allah makes it crystal clear that that the key priority underlying any alliance is shared faith, even over kinship:

O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over belief. And whoever does so among you—then it is those who are the wrongdoers.^[4]

Allah is abundantly clear that our only real allies are those who share our faith and our values:

Your ally is none but Allah and [therefore] His Messenger and those who have believed—those who establish prayer and give zakat, and they bow [in worship]. And whoever is an ally of Allah and His Messenger and those who have believed—indeed, the party of Allah—they will prevail.^[5]

With such a strong emphasis placed on keeping to Muslims and avoiding compromising “alliances” with people who don’t share our faith or our values, to gather coalition members before attending to our true allies within the community is to put the cart before the horse and is an enormous mistake that might well result in our erasure from our own causes.

What pushes people to court outside help at the cost of their own community’s backing? Allah says,

O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you—then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people. So you see those in whose hearts is disease hastening into [association with] them, saying, “We are afraid a misfortune may strike us.” But perhaps Allah will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful.^[6]

In short, people rush to tend to outside support before sufficiently organizing inside support because they want the cause to succeed and are afraid that losing their outside support will result in the cause itself failing. Allah describes such people as having a disease in their hearts because they don’t have sufficient trust in Allah’s ability to deliver positive results to a righteous cause. Allah also points out that groups who don’t share our faith often have more in common with each other than they do with Muslims, highlighting the misalignment of values that often takes place when Muslims prioritize coalition members over allies from within the community.

This misguided belief is based on the premise that numbers and naturalistic causes determine the outcome rather than Allah. This is a failure to grasp the lessons of the Battles of both Uhud and Hunayn, when Allah pointed out to the believers that numbers essentially don’t matter much and in some cases can even be a liability,

Allah has surely blessed you with His help on many battlefields, and on the day of Hunayn, when you were proud of your great number, then it did not help you at all, and the earth was straitened for you despite all its vastness, then you turned back on your heels…^[7]

Adding the help of others might seem like simple arithmetic: the more people that assist you in your cause the more it is strengthened. But Allah tells us that numbers can just as easily be a liability as they can be a support. The participation of particularly problematic people and groups can bring more problems than their support justifies. Allah describes one such situation,

Had they gone forth with you, they would have been nothing but trouble for you, and would have scrambled around, seeking to spread discord in your midst. And some of you would have eagerly listened to them. And Allah has [perfect] knowledge of the wrongdoers.^[8]

Success is dependent on the permission of Allah, despite the numbers. Allah says,

How many times has a small force vanquished a mighty army by the Will of Allah! And Allah is [always] with the steadfast.^[9]

This should form the bedrock of our attitude to politics, civic engagement, and activism: first and foremost, we need us. We need enough committed Muslims that we can dictate from a place of principle how an encampment, demonstration, or campaign will look. We have to stand up to other groups and not be bullied into silence. And if we can’t conduct our politics alongside others while adhering to our principles, we should be prepared to walk away and do our own thing. This should not be confused with arrogance or ingratitude to the many sincere non-Muslims who are willing to lend us their support while simultaneously respecting our values. We might consider them similar to the Prophet’s uncle Abu Talib, who lent key assistance to the Muslim community without embracing the faith himself. We can maintain a respectful and grateful bearing towards such individuals without compromising our principles.

But as Muslim activists we owe it to our fellow Muslims to build our alliances internally before seeking outside support. Once we have the home team locked in, then comes the time to build the coalition. Even then, Allah warns us that such help seldom comes for free. Usually there are expectations, strings attached to the help that is being offered. This is why Allah’s cautionary words about allyship often also involve warnings against obeying other groups:

O you who have believed, if you obey a party of those who were given the Scripture, they would turn you back, after your belief, [to being] unbelievers.^[10]

And again,

O you who have believed, if you obey those who disbelieve, they will turn you back on your heels, and you will [then] become losers. But Allah is your protector, and He is the best of helpers.^[11]

The sad reality is that some people only want to support the fictional, idealized “Muslim” of their imagination, one that has a very nominal connection with Islam and is actually a mouthpiece for their own values and agenda. They would like to be ventriloquists and turn Muslims into dummies. Such characters must be avoided at all costs.

When there is coalition work, participation should be limited, conditional, and accountable. By limited, we mean that it is focused on an issue or a concrete objective, not an entire agenda or platform. We don’t expect everyone who cares about Palestine to care about religious freedom or the sanctity of marriage, so we should not be expected to voice support for any cause other than the cause that is the basis of the coalition’s work.

By conditional, we mean that the group or groups primarily affected by an issue have the right to stipulate conditions for participating in that cause. The issue of Palestine is an issue that primarily affects Palestinians and Muslims. The support of others is welcome as long as it does not seek to separate us from our values and principles. It is our responsibility as Muslims to show up and lead with those values and principles and not allow them to be sidelined.

By accountable, we mean that coalition members must be held responsible for stepping out of line, even if that means ending the coalition and going our own way. When the Prophet ﷺ made hijrah to Madinah, he made an alliance with its three Jewish tribes agreeing that the Muslims and Jews would share in protecting the city from any outside aggression. When, one by one, the Jewish tribes violated the conditions of the agreement, the Muslims made sure to hold them accountable, even ousting them from the city for their treachery when necessary. Such actions demonstrate an understanding that coalition members who aren’t accountable to specific conditions are more dangerous than not having coalition members at all.

Some of the encampments across the country and across the world have succeeded in creating a palpably Islamic environment that is welcoming to Muslims without being unnecessarily alienating to non-Muslims. We must follow their example to emulate the savvy of the Prophet in making and navigating coalitions. Ending the Zionist occupation of Palestine for good has never been more urgent. As a faith community we must step up, not step back, and be unapologetic in leading the way.

Notes

[1] https://www.reuters.com/world/frances-macron-says-he-stands-solidarity-with-israels-fight-against-terrorism-2023-10-24/

[2] p. 54.

[3] 4:144.

[4] 9:23.

[5] 5:55-56.

[6] 5:51-52.

[7] 9:25.

[8] 9:47.

[9] 2:249.

[10] 3:100.

[11] 3:149-150.

June 19, 2024
Important Du’as and Dhikr for the Day of ʿArafah | Blog

The day of ʿArafah is the most significant day of the Hajj pilgrimage and one of the most important days in the Islamic calendar. The Prophet ﷺ said, “There is no day on which Allah frees more people from the fire than the day of ʿArafah.”^[1]

Even for those not performing Hajj, this is a day to turn to Allah with sincere duʿa, dhikr, and repentance.

So what did the Prophet ﷺ and his companions recite on this blessed day?

The Prophet’s duʿa on ʿArafah

The Prophet ﷺ taught us the most powerful words to say on ʿArafah:

“The best supplication is the supplication on the day of ʿArafah, and the best of what I and the prophets before me have said is: ‘There is no deity except Allah, alone, without partner. To Him belongs all dominion and praise, and He is over all things competent.’”^[2]

Arabic:
لا إله إلا الله وحدهُ لا شريك لهُ، لهُ الملكُ ولهُ الحمدُ، وهو على كل شيءٍ قدير
Transliteration:
La ilaha illallahu wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu wa huwa ʿala kulli shayʾin qadeer.

This profound supplication was described by the Prophet ﷺ as the best thing ever said by any prophet. It is a gift to this ummah, and repeating it throughout the day of ʿArafah is a source of immense reward.

ʿAli’s duʿa on ʿArafah

The noble companion ʿAli ibn Abi Talib (rA) made the following supplication:

“O Allah, free my neck from the Fire, expand my provision, grant me permissible sustenance, and keep away from me the wicked ones among the jinn and humankind.”^[3]

Arabic:
اللَّهُمَّ أَعْتِقْ رَقَبَتِي مِنَ النَّارِ، وَأَوْسِعْ لِي مِنَ الرِّزْقِ الْحَلَالِ، وَاصْرِفْ عَنِّي فَسَقَةَ الْجِنِّ وَالْإِنسِ
Transliteration:
Allahumma aʿtiq raqabatee min an-nar, wa awsiʿ lee min ar-rizq-il-halal, wasrif ʿannee fasaqat al-jinni wal-ins.

This duʿa is beautiful in its balance—seeking both spiritual salvation and worldly ease.

ʿAbdullah ibn ʿUmar’s duʿa and dhikr

ʿAbdullah ibn ʿUmar (rA), a close companion of the Prophet ﷺ, spent much of ʿArafah engaging in takbirat and praise of Allah, saying, “Allah is the Greatest, Allah is the Greatest, and to Allah belongs all praise (Allahu akbar, Allahu akbar, wa lillahil-hamd).”

In addition to this dhikr, he would repeatedly say, “O Allah, guide me with Your guidance, protect me with Your piety, and forgive me in this life and the next.”

Arabic:
اللَّهُمَّ اهْدِنِي بِالْهُدَى، وَقِنِي بِالتَّقْوَى، وَاغْفِرْ لِي فِي الْآخِرَةِ وَالْأُولَى
Transliteration:
Allahumma ihdini bil-huda, wa qini bi-t-taqwa, waghfir lee fil-akhirati wal-oola.

After saying this, he would sit in quiet personal supplication for about as long as it would take to recite Surah al-Fatiha.^[4]

More duʿas to explore

While there are innumerable duʿas that we can say on the day of ʿArafah, we’ve compiled a full list of some powerful duʿas from one of our Dhul Hijjah series that might especially inspire you. You can also explore the duʿas of the Prophet ﷺ and the pious predecessors on ʿArafah in more depth in “The Duʿas of the Salaf on Arafah” by Dr. Omar Suleiman.

The Day of ʿArafah is a day to fill your heart and tongue with duʿa. While we should strive to replicate the words of the Prophet ﷺ, we are also free to let our hearts pour out. From glorifying Allah to seeking forgiveness, from praying for loved ones to begging for jannah—this is the day to ask. On this day, you are unrestricted. So whether you’re on the plain of ʿArafah or at home, use your voice, your heart, and your conviction in Allah. Make duʿa as if Allah is listening—because He is.

May Allah accept your duʿas and write you among those freed from the fire. Ameen.

Notes

[1] Sahih Muslim, no. 1348.

[2] Sunan al-Tirmidhi, no. 3585, graded hasan (good) by al-Albani.

[3] Al-Suyuti, al-Dur al-manthūr, ed. ʿAbd Allāh ibnʿAbd al-Muḥsin al-Turkī (Markaz Hajar, 2003), 1st ed., 15:430.

[4] Ibn Taymiyya, Sharḥ ʿumdat al-fiqh (Maktabat al-ʿAbyakān, n.d.), 3:509.

June 14, 2024
What to Do on the Day of ʿArafah: Making the Most of a Blessed Day | Blog

Fatimah sat by the window, her fingers counting as she murmured words of dhikr. Outside, the world bustled—cars honked, children walked home from school. Inside, the TV live-streamed the sea of pilgrims standing in the sacred valley, calling out to Allah.

It was the Day of ʿArafah.

Fatimah wasn’t on Hajj, yet her heart panged to be there. Somehow, the Day of ʿArafah felt so distant from where she sat.

As a child, she had once asked her grandfather why people cried so much on ʿArafah. He smiled gently and replied, “Because it’s the day we all come home to Allah.”

She hadn’t understood it then. But today, after months of spiritual drift and a heart heavy with guilt, it made sense.

ʿArafah: Not just for the pilgrims

The Prophet ﷺ said: “Hajj is ʿArafah, Hajj is ʿArafah, Hajj is ʿArafah.”^[1]

Standing as the pinnacle of Hajj and the heart of the pilgrimage—without which Hajj is not complete—the Day of ʿArafah takes place on the 9th day of Dhul Hijjah and is one of the most virtuous days in the Islamic calendar. On this day, pilgrims stand (or sit) in remembrance of Allah, supplicating to Him intensely, from Dhuhr prayer until after sunset.

But for those of us not on the plains of ʿArafah, it also offers something incredibly intimate: a personal standing before Allah—a chance to repent, call out to Him in utter dependency, and seek salvation. The Prophet ﷺ said: “There is no day on which Allah frees more people from the Fire than the Day of ʿArafah.”^[2] This day is not just a day of ritual for pilgrims on Hajj, but an opportunity for salvation for the entire ummah.

The Day of ʿArafah is a day unlike any other, offering an unparalleled chance for forgiveness, mercy, and spiritual rejuvenation. It is significant as the day that Allah revealed the completion of the religion: “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as your religion” (Qur’an 5:3). And as the day on which the covenant between Allah and every soul took place: “And [mention] when your Lord took from the children of Adam—from their loins—their descendants and made them testify of themselves, [saying to them], ‘Am I not your Lord?’ They said, ‘Yes, we have testified.’ [This]—lest you should say on the day of Resurrection, ‘Indeed, we were of this unaware.’” (Qur’an 7:172)

Here are a few practical ways you can make the most of this blessed day and the virtues it has to offer:

1. Engage in continuous duʿa and dhikr

The Prophet ﷺ said, “The best supplication is the supplication on the Day of ʿArafah. The best of what I and the prophets before me have said is: ‘There is no deity but Allah alone, He has no partner. To Him belongs all sovereignty and praise, and He has power over all things.’”^[3]

Take this profound opportunity to seek Allah’s aid with a heart opened by yearning. Spend the day in constant duʿa (supplication) and dhikr (remembrance), affirming Allah’s oneness and expressing gratitude for His blessings upon you.

2. Fast on the Day of ʿArafah

Fasting on the Day of ʿArafah is highly recommended for those not performing Hajj, offering rewards like no other day of the year. The Prophet ﷺ said that fasting on this day “expiates the sins of the previous year and the coming year.”^[4] While fasting, be mindful of what your eyes and ears consume, and how you treat those around you.

3. Honor the sunnah prayers

Plan your day to include all the sunnah prayers, making sure to really focus on your khushuʿ (presence of heart). Prepare yourself by getting to know the power of prayer. The intention to maximize your spiritual gains on this special day is itself a form of worship.

4. Take heed of the Prophet ﷺ’s final sermon

On this fateful day, as the ummah was spread out across ʿArafah, the Prophet ﷺ delivered his final sermon.

This moment marked the moment Islam was perfected and completed, and contained a comprehensive message for all of humanity. His last sermon was a profound summary of his message and guidance for the ummah. He ﷺ forbade usury for us, reminded us to treat women well, to uphold racial equality, and to hold firm to the Qur’an and Sunnah.

Reflecting on this sermon helps us reconnect with the core values of our faith.

5. Reflect on and renew your covenant with Allah

The Day of ʿArafah is a time to remember the covenant we made with Allah. As mentioned in the Qur’an, Allah asked, “Am I not your Lord?” and we all responded, “Yes, we bear witness” (Qur’an 7:172). Reflect on this profound moment and renew your commitment to Allah. Acknowledge your past shortcomings, seek His forgiveness, and aim to strengthen your relationship with your Creator.

Use this blessed day to make a meaningful personal commitment to enhance your spiritual life. Identify one major change you can implement to better align with Islamic teachings. Write it down as a personal promise to Allah, and ask Him for guidance and strength to see it through. As you renew your covenant with Allah, let this day mark a turning point in your spiritual journey.

The Day of ʿArafah is a gift from Allah—a chance to wipe away past sins, renew our faith, and draw closer to Him. May Allah grant us the ability to observe this day with sincerity and devotion, and may He accept our efforts and forgive our shortcomings. Ameen.

Notes

[1] Sunan al-Tirmidhi, no. 2975, graded sahih (authentic) by Imam al-Tirmidhi and Ibn Hibban.

[2] Sahih Muslim, no. 1348.

[3] Sunan al-Tirmidhi, no. 3585, graded hasan (good) by al-Albani.

[4] Sahih Muslim, no. 1162.

June 11, 2024
Finding Hope in Allah’s Mercy and Forgiveness: Understanding the Name At-Tawwab | Blog

Have you ever found yourself feeling lost after making a wrong turn? In that moment of realization when the path ahead is unclear, what pushes you to make a shift in the right direction?

This need to course-correct, to get back on the right path, and to ultimately find safety and security is a deeply human experience. Allah, in His infinite mercy, is constantly inviting us to turn back to Him, to find that trusted and reliable place of refuge, guidance, peace, and serenity.

One of the beautiful names of Allah (SWT) is At-Tawwab, often translated as “The One who accepts repentance” or “The Ever-Relenting.” However, simple translations can’t capture the profound depth of this name. To truly understand At-Tawwab, we must delve deeper. Below are seven insights that can help.

1. Allah is constantly inviting us to turn to Him

In the Qur’an, Allah (SWT) is continuously inviting us to turn to Him. “Allah calls to Dar-As-Salaam (The House of Peace), and He guides whom He wills to a straight path” (Qur’an 10:25). This invitation is a call to leave behind all that distracts and misleads us and to find peace and security in His presence. It is an invitation to turn away from everything else and back to Him (SWT). Allah places that desire in our hearts, guiding us towards the right path. If we respond to this call by turning to Him, He responds by turning towards us. “And Allah wants to turn to you in grace, but those who follow their desires wish to see you deviate entirely from the right path” (Qur’an 4:27).

2. Allah makes it easy for us to turn to Him

At-Tawwab comes from the Arabic root (ta-waw-ba) which means to return. The name has two broad meanings, the first of which is often misunderstood. Allah (SWT) constantly, repeatedly, turns to His slaves. He facilitates our ability to repent. Think of the times you’ve felt genuine remorse for doing something wrong—that’s from At-Tawwab. Or the times Allah put someone in your life who encouraged you to do good and the moments of hardship that have reminded you to abandon certain habits and turn back to Him. These are all instances of the presence of At-Tawwab in our lives, moments that He turns to us in His mercy, reminding us that His door is always open.

3. Repentance is a desire to right your wrongs

In the Qur’an, Allah (SWT) time and time again instructs us to turn to Him. “Oh you who believe, turn to Allah in sincere repentance” (Qur’an 66:8). Repentance involves reconciliation; it is about making things right, both with your Creator and with His creation. It involves feeling regret, a desire to be forgiven, and having a sincere intention to avoid what displeases God or is hurtful to others.

None of us is free from needing to make tawbah; it is part of our makeup as human beings that we will all slip up and inevitably make mistakes. However, the Qur’an reassures us about Allah’s readiness to accept our return to Him. In Surah Ash-Shura, Allah (SWT) says, “And it is He who accepts repentance from His servants and pardons misdeeds, and He knows what you do” (Qur’an 42:25). Allah (SWT) is intimately aware of our actions, and out of His wisdom, He facilitates our remorse and eagerly awaits our return to forgive us once again.

4. Allah shows us how to repent and is always ready to accept our repentance

The second meaning of At-Tawwab is that Allah (SWT) accepts our repentance when we turn to Him. Consider the example of our parents Adam and Eve. When Satan whispered to them and they ate from the forbidden tree, they both immediately felt deep remorse. Allah (SWT) inspired them to feel regret. And then out of His mercy, He also taught them how to repent for their sin: “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy on us, we will surely be among the losers” (Qur’an 7:23). These words were given to them by At-Tawwab, Ar-Raheem.

5. His willingness to accept and His mercy go hand in hand

Allah’s name At-Tawwab appears in the Qur’an eleven times. Nine out of those times, it’s paired with His name Ar-Raheem, so that we know that Allah (SWT) doesn’t just turn to us, but that He’s forever most merciful to us. Returning to Him is unlike approaching someone we’ve wronged who may still hold a grudge even after we apologize. Allah doesn’t deal with us the way His creation does; He doesn’t get annoyed with us, or limit our chances to change and start over. Rather, He accepts our repentance over and over again and lovingly turns to us out of His mercy.

6. Seeking repentance doesn’t ensure immediate ease

We may have the impression that once we make tawbah, everything in our lives will immediately become easier because we’ve turned to At-Tawwab. However, Allah, out of His wisdom, may continue to test us because it may be through that test that we’ll grow and improve.

For others, Allah knows that they’re unable to handle such a test. And thus, from His hikmah (wisdom), when you turn to Him, things do get immediately easier. Allah (SWT) is also Al-Hakeem (The All-Wise), and He knows best how to accept the tawbah of His servants. One occurrence of At-Tawwab in the Qur’an is paired with this name, Al-Hakeem, reminding us that His forgiveness is coupled with His infinite wisdom. “Were it not for the grace and mercy of Allah upon you, and had Allah not been accepting of repentance, All-Wise, you would have suffered much” (Qur’an, 24:10).

7. Tawbah is a path of continual self-purification

Allah (SWT) doesn’t just encourage or command us to turn to Him in repentance, but He also lets us know that he loves the people who repent. “Surely Allah loves those who always turn to Him in repentance and those who purify themselves” (Qur’an 2:222). Tawbah is a divine means of regular purification that wipes our slates clean. The Prophet ﷺ gave us an example of a man who went into the desert with a camel carrying all his provisions. He fell asleep, only to awake to find that his camel was gone. Panic set in, and he felt certain that death was imminent. Overcome by emotion and exhaustion, he returned to sleep, only to wake up and find his camel standing before him. Seeing it, he was ecstatic. The joy he felt in that moment is indescribable. The Prophet ﷺ teaches us that Allah (SWT) feels even more joy with the tawbah of one of His servants than this man felt at the return of his camel.

Taking practical steps towards tawbah

Each one of us is in need of repentance. The Prophet Muhammad ﷺ, who was free from sin, sought Allah’s forgiveness more than a hundred times a day. He used to say, “O Allah, forgive me and accept my repentance, for You are the Oft-Returning, Most Merciful.” This practice emphasizes the importance of constantly turning back to Him.

If you feel that God is opening the door of repentance for you, seize that opportunity. Begin by asking for His forgiveness with your tongue and making a sincere effort to change your ways. Identify any persistent sins and slowly work on eliminating them. If necessary, seek support from others. Focus on fulfilling the divinely legislated obligations, like your five daily prayers, and build your day around them.

Remember, the path to true success and salvation lies in repentance. Allah assures us in the Qur’an, “And turn to your Lord and submit to Him before the punishment comes upon you; then you will not be helped” (Quran 39:54). Turning back to Allah purifies our souls and aligns our lives with the values He has prescribed. Know that Allah, At-Tawwab, is always ready to accept your repentance. No matter how far we may stray or for how long, His door is always open and His mercy knows no bounds. Seek His forgiveness, turn back to Him, and find the peace and security that only He can provide.

To learn more about tawbah, see Allah’s Name: At Tawwab – The One Who Accepts Repentance | Khutbah by Dr. Tahir Wyatt

June 7, 2024
Speaking Truth to Power: Islamic Rules for Protests, Civil Disobedience, and Encampments for Gaza | Blog

To those of us witnessing the genocide in Gaza, can there be any doubt that we must do all we can to stop it, protest publicly even as we weep to ourselves, and demand change with all our strength as we console one another?^[1] To those raised with the proper teachings of Islam and blessed with compassion and a God-given love for justice, such a question might sound moot. Even beyond our bond of faith, our sheer humanity compels us to act, as the world awakens to the persecution of the Palestinians. Not only has the entire Global South long recognized the obvious justness of our cause, the young generation across the Global North too has suddenly awakened, standing aghast at the diabolical cruelty, hypocrisy, and support for the massacre of innocent children, women, and men that they are witnessing at the hands of their own governments. No one, however, has greater love and pain for the Ummah than the believing Muslims themselves—from Jakarta, Karachi, and Marrakech to our communities in the West, Muslims have come together. To say that we support the Palestinians is an understatement: Muslims everywhere are crying tears of blood that they cannot stop this carnage. They would stand, if they could, between the sweet children and the bombs and bullets tearing apart their tender bodies. And yet, they are powerless, betrayed by their own ruling elites. In this unequal world, decisions are made by a few in the Global North, in Western capitals, and the lives, let alone desires, of two billion heart-broken Muslims matter little.

Western Muslims, in this context, have a double responsibility, given that our voices have the potential to change public opinion where it matters, and our tax dollars are used against our will to support this genocide. The enemy is a diabolical ideology that labels the Palestinians Amalekites—less than human and worthy of genocide—and its supporters are seasoned colonizers who have for a couple of centuries now honed their art of mass murder with impunity, justifying the stealing of land and resources, yet still trying to take the moral high ground by rewriting history. Many Jews worldwide, it must be noted, are among the most vocal opponents of the genocide, and some of the best scholars and journalists documenting Israel’s crimes. Opposing the genocide is not antisemitic, but insisting that those Jews who rise above partisanship and speak the truth often at great personal cost are “self-hating” probably should be. The Palestinian struggle resonates so deeply with the recently colonized peoples of the world, including many conscientious Jews, because it speaks deeply to their still fresh and in some cases deepening wounds. The Palestinians’ refusal to submit emanates from their Islam,^[2] their love for the Sacred Mosque and its blessed precincts, but the moral clarity of their struggle and its natural resonance with the human heart are such that they have awakened the world to the beauty and truth of Islam itself and given hope to the possibility of human justice and goodness.

It is for these reasons perhaps that the protests and encampments that began on a few American university campuses have not only continued, but have spread to university campuses across the world, pitting administrators beholden to money and politics against their own students and faculty. These powerless student groups have put their complicit governments and apathetic societies to shame, and have already secured significant concessions.^[3]

And yet, there are doubters among us, victims of the same propaganda that has led many to accept normalization with the genocidal entity. Among them are good-hearted folks confused by the propaganda. Even among the companions of the Prophet Muhammad, Allah speaks of those righteous Muslims who were gullible, “avid listeners” to the hardened hypocrites whose agenda was to destroy Islam (Qur’an 9:47). A primer of Islamic rulings and reflections on the permissibility and even necessity of the current protests, then, is in order. Even more importantly, everything a believer does is guided by Islamic teachings. In that spirit, we capture some of the main Islamic considerations in the following seven points.

1. Enjoin good and forbid evil

First, protests are a form of enjoining good and forbidding evil. Speaking up for justice is a fundamental principle of Islam. As in the well-known saying of the Prophet, upon whom be peace, when you see evil, change it by your hand, if you cannot, then by your speech, and you cannot, then hate it in your heart, and this is the weakest of faith.^[4] Numerous leading scholars of the Muslim world have not only declared protests for a legitimate Islamic cause permissible but have encouraged them:

“Participation in protests against oppression is required, as it falls in the category of prohibiting evil, which is an obligation upon Muslims, and it constitutes giving help to the oppressed (which is also required); as for the mixing of genders, it is impermissible whether during or outside the protests.”^[5]

This means that protesting, if done with faith and trust in Allah, is a meritorious act regardless of whether it results in immediate benefits.^[6] If, however, one knows with reasonable surety that such protests will deliver Islamic goods such as coolness of the hearts of our suffering brothers and sisters far away in Gaza, encouragement for others who are scared, education for those who are ignorant, and most of all, possible change in policy that could stop the genocidal war, then it becomes an obligation to do what we can to support these protests. Protests and encampments, it should be remembered, are only a means to the goal of aiding our oppressed brethren, and despite overwhelming empirical evidence today that they have been highly effective, having terrified the genocidal entity and its supporters worldwide, reasonable people may disagree about their effectiveness or usefulness of their own participation in them. In some circumstances, such as in recent student protests in Southern California when Muslim women were threatened by hired goons, it may become obligatory for Muslim men to go and physically protect them.^[7] If one feels considerably unsafe or genuinely fears falling into haram, and no reasonable safeguards are available, he or she may individually avoid them and support the cause in other ways. When deciding whether to join or otherwise support these protests, remember that our people in Gaza have their eyes on us, and they are incalculably encouraged when they see people around the world, especially their Muslim brethren in the West, come out and show support.

2. Fulfill the collective obligation of defending Muslims

Second, protests and encampments are a way to dispense our collective obligation to defend oppressed Muslims. When a collective obligation is not being fulfilled, to work toward fulfilling it becomes an individual obligation, and to fail to do one’s part becomes sinful. Since most collective obligations require coordination, persuasion, organization, and leadership, the immediate action that one undertakes can take many different forms that seem to be remote from the location of the action itself, but are necessary for the action to take place. Put differently, protests and encampments do not subsist on their own, but need active legal, educational, pastoral, logistical, and other practical means of support, and these are all meritorious and carry the same blessings and reward. An example of such action in the time of the Prophet was ribāṭ, which is defined as holding on to the position between the Muslims and their enemies, which could mean living on the frontiers of Dār al-Islam, being on the watch for the enemy’s aggression. This is one of the most meritorious actions in Islam, and one day spent in this activity is better than the whole world.^[8] The best ribāt today is in Gaza, as many scholars have argued, based on a prophecy of the Prophet.^[9] The next best, God willing, is to show them our support and try to change public opinion about them in the heart of the land that has for decades supported their persecution and genocide.

3. Maintain Islamic etiquette and avoid anything haram

Third, bring your Islam with you, avoid anything haram, and make your protest a form of daʿwa. Participating in protests about a righteous cause tends to uplift and empower us but can also induce group-think. We have to be extra careful about Allah’s limits. Any illicit actions must be avoided, and what is unavoidable must be kept to a minimum. Prayers must not be lost or delayed. In fact, the encampments are an opportunity to showcase our faith, as we have indeed witnessed the protesters do in many cases, where even non-Muslims have joined Muslim students, inspired by their faith and trust. On Ohio State University campus, for instance, the Muslims praying ʿIsha became the center of the protest, and the non-Muslim students surrounded the Muslims engaged in prayers to protect them from the police, chanting “Let them pray!” The fear of something new and uncharted should not be overstated, and the possibility of such scenarios should not prevent you from taking action. It was a trick in the bag of the hypocrites, as on the occasion of the Expedition of Tabūk, to play up this temptation. We do not want to join the Prophet’s campaign, they said, because of the temptation we feel toward the women there. The Almighty rejects this false pretension of piety: “Into temptation they have indeed fallen” (9:49). The analogy is not perfect, given that they were disobeying the Prophet directly, but the idea is to refrain from using minor temptations as an excuse for not fulfilling a great and urgent imperative. Courage tempered with wisdom is a virtue.

The Prophet said, “The believer who mixes with people and patiently endures their harm is better than the one who does not mix with people and endure their harm.”^[10]

4. Build intentional alliances

Fourth, the participation of non-Muslims in the protest, or even their leadership, neither takes away from the benefit of the protests—it in fact makes them more effective—nor the reward with Allah for the Muslims who participate. The Prophet sought and benefited from the help of non-Muslims in Mecca. His uncle Abū Ṭālib protected him for the first ten years of his mission, his largely non-Muslim clan Banū Hāshim endured at his side when the other leading clans boycotted them for supporting the Prophet, and a pagan chief al-Muṭʿim b. ʿAdiyy protected him out of a sense of honor when later the Prophet’s own clan refused to protect him. In all of these cases, these non-Muslims’ support for the Prophet was driven by their own natural virtue, sense of justice, family ties, and tribal loyalty. The Prophet loved his uncle and relatives dearly and appreciated their help all his life, mentioning them to his companions in Medina. Like them, participants in these righteous protests are varied: some are not Muslim, or not practicing Muslims, or associated with other objectionable ideas. Still, they are good-hearted people who are willing to get bullied, doxxed, even expelled and lose their careers, because they are compelled by a noble human impulse. Furthermore, we are seeing their hearts soften towards Muslims as they witness their faith and reliance on Allah and the brutality and tyranny of their enemy. This alone should establish for us the beneficial nature of these protests and encampments.

5. Recognize your right to oppose injustice

Fifth, civil disobedience, strikes, and encampments are a recognized and honorable tradition in recent history across the world, from the anti-colonial movements in the Global South to civil rights, anti-apartheid, and other movements. Great injustices such as racial segregation in the US and South African apartheid were all technically lawful until grassroots civil disobedience had them outlawed; the holocaust itself was the fruit of a modern, legal order, which perhaps could have been averted had enough citizens protested in civil disobedience. Regardless of whether one agrees with their specific causes in every instance, these movements generally do not necessarily cause violence, but in fact avert much greater eruptions of violence, civil war, and continuation of murderous policies. They have succeeded in drawing attention to wars and genocides in relatively peaceful ways. The alternative to civil disobedience and protest is either total acquiescence to elite interests or civil war and violent rebellion. Some Muslims in the West might feel terrified to engage in such acts, or they may feel hindered by an imagined citizenship contract of total obedience. Some may be victims of modern authoritarian propaganda in the Muslim world that asserts that all protests are rebellion, and all rebellion is impermissible.^[11]^, ^[12] They may be moved by a desire to follow the law, and terrified to run afoul of it. They should know that it is the university administrations and police departments that are in fact engaged in unconstitutional actions. Regardless, even if we hypothetically suppose that these unjust actions are constitutional, as Muslims, unjust laws that support genocidal policies against anyone or curb “speaking truth to power” in service of murderous ideologies are never binding on us.

6. Stay focused on the cause

Sixth, lead the protests in a direction that is productive, effective, and focused. Avoiding conflict as much as reasonable, Muslims who are well-informed about the cause and Islamic rulings should assume leadership of the protest, or at least their section of the protest, and ensure that the uniting cause of justice in Palestine and end to the genocide remain the focus. Inevitably, people with ulterior motives and other ideologies will join. They should be appreciated but not be allowed to hijack the protests. The protests have been 99% peaceful, which is a remarkable achievement.^[13] Even the 1% are those cases in which goons have been hired to sabotage the peaceful protests by raising antisemitic slogans, falsely claiming harassment, or by attacking the protesters. The purpose of these protests is not to destroy the government, the police, to harm anyone, or to harm private property. Nor is it to cause inconvenience, obstruct passages, or take over buildings; even though in particular circumstances some administrations’ hostile and unconstitutional crackdown may lead students to improvise. Such instances can be evaluated only on a case-by-case basis. Our adversaries want to cause distraction, divide, and accuse the peaceful protestors, so erring on the side of patience, like the Muslims in Mecca, is always better. Furthermore, we can direct the protest in an Islamic direction. One scholar recalled that in one instance, the students were playing Arabic music, and he gently suggested that playing recitation of the Qur’an is more authentic to the Gazan struggle, which was received well. In another instance, as noted above, Muslim students’ performance of the ʿIsha prayer became the centerpiece of the protest. Obviously, these kinds of interventions will be easier if Muslims are present in large numbers and are unified around basic principles.

7. Put your trust in Allah

Seventh, pray, pray, pray. During times of grief and calamity, Qunūt Nāzilah—the Supplication of Devotion upon a Calamity—is the Sunnah of the Prophet, upon him be peace.^[14] Be it in the protests and the encampments, or during our congregational or private prayers, supplication is the greatest weapon of the believer. What distinguishes us from all others is that while we pursue all legitimate means with all our might as we are commanded, we rely ultimately not on our actions, nor on any human power, but on Allah alone. May Allah preserve and bless our local imam in Toledo, my dear friend and neighbor, Sh. ʿAbd al-Ḥaleem, who has untiringly followed this Sunnah of the Prophet and prayed Qunūt for the people of Gaza for the last seven months in every one of the five prayers.

How could we not stand for justice and speak out against tyranny? Our religion is the religion of justice:

“O you who have believed, stand firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do” (5:8).

We are the Ummah of Muhammad, upon him be peace and blessings, who said, “The greatest jihad is to speak a word of truth before a tyrant.”^[15] We are the Ummah of Moses, whose story of confronting Pharaoh is the most paradigmatic story in the Qur’an, the most frequently repeated. I cannot think of a better ending for this brief reminder than to quote the words of the Almighty addressing Moses and his people: “Lo! Pharaoh exalted himself in the land and made its people into factions, oppressing a section among them, slaughtering their [newborn] sons and keeping their women alive; indeed, he was of those who work corruption. Yet We wished to show favor to those who were oppressed in the land and make them leaders and make them the inheritors” (28:5–6). For our people in Palestine, and like them, we supplicate to God without impatience and without exhaustion, and raise our voices until the time of Divine Favor is come and the time of the tyrants is up.

Notes

[1] I am grateful, after Allah, to a number of friends and teachers who have reviewed and improved this article, including Yahya Birt, Mairaj Syed, Jawad Qureshi, Mobeen Vaid, Osman Umarji, Omar Suleiman, and the Yaqeen team. The errors remaining are all mine.

[2] Ovamir Anjum and Omar Suleiman, “The Palestinian Struggle through the Prophetic Lens,” Yaqeen, July 31, 2021, https://yaqeeninstitute.org/read/paper/the-palestinian-struggle-through-the-prophetic-lens.

[3] Jillian Kestler-D’Amours, “With Eyes on US College Campuses, Students Stress: ‘Gaza Is Why We’re Here,’” Aljazeera, April 26, 2024, https://www.aljazeera.com/news/2024/4/26/with-eyes-on-us-college-campuses-students-stress-gaza-is-why-were-here . For a review of their success from a generally hostile source, see Michael T. Nietzel, “Campus Protests Pose Big Question For College Leaders: Deal Or No Deal?,” Forbes, May 12, 2024, https://www.forbes.com/sites/michaeltnietzel/2024/05/12/campus-protests-pose-big-question-for-college-leaders-deal-or-no-deal/?sh=4cc9508e1108.

[4] Ṣaḥīḥ Muslim, no. 49.

[5] Libyan Grand Mufti Shaykh Ṣādiq al-Gharayānī, https://sadiqalghiryani.ly/fatwa/2493. Note that “the mixing of genders” has to be understood in accordance with the custom (ʿurf) of a given society that has been accepted by the Muslim scholars of the land. The ruling here is similar to that of attending educational institutions, which most American Muslim scholars encourage for both men and women, since in most cases proper hijab and other sharʿī norms can be observed. For those who adhere to a stricter code of gender interaction, participation of men with requisite precaution and women with their maḥram (legally related) males is still possible, God willing. Such Muslims are encouraged to proactively secure proper conditions and participate in a way permissible in their respective culture or madhhab.

[6] This principle is established in 7:164 in the Quranic story of the Sabbath-breakers.

[7] Abdullah Oduro, Osman Umarji, and Mohammad Elshinawy, Iman Cave, forthcoming episode.

[8] Ṣaḥīḥ al-Bukhārī, no. 2892. Another hadith has it that waiting between obligatory prayers in the mosque is also a kind of ribāṭ, thus suggesting the idea of patiently persevering and waiting.

[9] Yaqeen Institute, “Why Is Gaza Important? Honoring a Land of Ribat,” Yaqeen, December 11, 2023, https://yaqeeninstitute.org/read/post/why-is-gaza-important-honoring-a-land-of-ribat.

[10] Sunan Ibn Mājah, no. 4032; declared authentic (ṣaḥīḥ).

[11] Only armed rebellion against a just and legitimate Muslim ruler who upholds God’s law is forbidden by all Muslim scholars. Muslim scholars have differed in cases when any of these conditions is missing. To apply this rule to non-Muslim governments, even if they were just and not aiding genocide, would mean treating Islam as irrelevant, and equating Islam with kufr. For more on this, see my online presentation: https://www.youtube.com/watch?v=d9M7MVf6UfI&t=1247s.

[12] Note that even the most conservative scholars, in Saudi Arabia for instance, make a distinction between Muslim and non-Muslim countries. Shaykh Ibn ʿUthaymīn said, for instance, “If [protests] are a custom in Christian, Western countries, these being lands of non-Muslims, and Muslims as individuals or as a group cannot attain their rights except through this means, then I hope that there is nothing objectionable about it.” حكم التظاهر السلمي للمطالبة بالحقوق.

[13] Lois Beckett, “Nearly All Gaza Campus Protests in the US Have Been Peaceful, Study Finds,” The Guardian, May 20, 2024, https://www.theguardian.com/us-news/article/2024/may/10/peaceful-pro-palestinian-campus-protests.

[14] The Prophet ﷺ prayed for the oppressed Muslims held back in Mecca, naming them one by one and generally, and against their oppressors (Ṣaḥīḥ al-Bukhārī, no. 2932) and on another occasion for an entire month after every prayer, according to a report in Ṣaḥīḥ al-Bukhārī, no. 4090.

[15] Sunan Abū Dawūd, no. 4344; Sunan al-Nasā’ī, no. 4209, graded ṣaḥīḥ.

May 16, 2024