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Diya for Car Accident Resulting in Death

Ustadh Tabraze Azam is asked about paying blood money and expiation due to the accidental death of someone.

If a Muslim is involved in a traffic collision which results in the death of an individual is he liable for diya and kaffara?

Usually, if a person unintentionally kills another, he is expected to pay the blood money (diya) and perform the expiation (kaffara). The former would commonly be paid with assistance from family members (‘aqila) over a period of time. However, there is some detail here depending on the nature of the accident, who did it and where it occurred.

Allah Most High says: “It is not lawful for a believer to kill another except by mistake. And whoever kills a believer unintentionally must free a believing slave and pay blood-money to the victim’s family – unless they waive it charitably…” and towards the end of the verse, “Those who are unable, let them fast two consecutive months – as a means of repentance to Allah.” (Sura al-Nisa 4:92)

Given the sensitive nature of the topic, I’d suggest consulting a local, reliable scholar with the specifics of the situation.

(Usmani, Buhuth fi Qadaya al-Fiqhiyya al-Mu‘asira (1.297); Ibn ‘Abidin, Radd al-Muhtar ‘ala al-Durr al-Mukhtar; Mawsili, al-Ikhtiyar li Ta‘lil al-Mukhtar)

Please also see The Punishment for Murder: Reconciling Verses 4:93 and 4:116.

And Allah Most High knows best.

Wassalam, Tabraze Azam

Checked and approved by Shaykh Faraz Rabbani.

The Rohingya Don’t Need Our Volun-Tourism, by Rahima Begum

In times of human devastation and horror, like the situation faced by the Rohingya community in Myanmar, it is absolutely vital that our compassion translates to effective solutions and not just volun-tourism, writes Rahima Begum.

It’s crucial that what we do is also useful, directed and managed properly and comes with the right intention and preparation.

Volun-tourism. At RestlessBeings, we have been contacted by up to a dozen plus people on a daily basis in the last two weeks – individuals who are planning to make a trip to Bangladesh right now to help the community. These calls are from people who are not affiliated with any organisation. They want to go with their friends or by themselves to support those in need. Some are from newly-formed organisations that have never been on the field and have no experience working with the Rohingya. They tell us that they want to go and just ‘see’.

As much as the intentions and passion is sincere and they are keen to do more than just sit online and share news and make a little donation, it is very difficult as directors of an organisation that has been campaigning for this community for a decade now, to say, “Sure, go ahead.”

RestlessBeings have always had an upfront approach. We are ready to help those who want to make the journey but we have to be frank about the potential obstacles and sometimes, irrelevance of such efforts. If you are not an NGO worker, nor belong to a registered charity, nor from the press or major agency like the United Nations or Human Rights Watch or World Food Program, please stop and reconsider.

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There is no shortage of manpower on the ground. In fact, many of our own team members, personnel from other charities and  journalists whom we have assisted recently, have said that the Bangladesh border is heaving with people who have no relevant experience.

Money well-spent? Why not put the cost of your plane ticket toward a donation instead? This can amount to £600-£1,500 just for the flights, accommodation and food, for just one person. Multiply that figure by ten, if not hundreds, of volunteers. That money could amount to a sizeable donation. Volunteer-run organisations like ourselves are present on the ground, with teams made up of the Rohingya community members and Bangladeshi trained staff.

Do not add to the chaos, unless you find a charitable organisation which needs you there.

Check your intentions. If you’re going for research purposes or with the support of an organisation, fair enough. Prepare well and keep your intentions in check. Don’t do it because you want to feel like a hero and bask in the glory of your Facebook friends asking you to ‘stay safe’.

Your presence and lack of adab is counter-productive. Many Rohingya refugees have expressed their discomfort at the sight of so many international visitors. Women-refugees are particularly deprived of privacy – including opportunities to shower, change or relieve themselves. Unauthorised volunteers do not come with the police check certificates, which are normally mandatory in the United Kingdom when working with vulnerable adults and children. It is thus, difficult to protect women and children refugees. We have found volunteers taking pictures of and touching women and children. The intention may be good, but many of the refugees find it uncomfortable and overwhelming. They are not a spectacle – theys need peace, rest and sleep. They do not want cameras in their faces, volunteers seeking selfies and random individuals or groups peering into their temporary tarpaulin shelter.

Let’s pace ourselves. The Rohingya people have suffered for decades. In a few months, when the story disappears from headline news, when the online buzz dies down, we would encourage individuals to visit. That is the time when the refugees will want to see that they are not forgotten, but right now, we have an emergency relief situation. The distribute of aid and support needs to be organised and structured.

Deepen your knowledge of the Rohingya. The images of suffering is enough to make us want to dig deep and donate but there is much to learn about this community. Read up and then educate those around you.

  1. Rohingya is the name of their community, not where they live so let’s all use the right terminology. Don’t say “Take me to Rohingya.” There is no place called Rohingya. The Rohingya community are one of the many ethnic groups of Burma. They live in Rakhine, which was once Arakan (Kingdom of Arakan)
  2. The Rohingya have been suffering for the last 60 years. There are waves of violence every few months followed by a burst of social media activity, so global support has not been consistent. Recently, the attacks on the Rohingya have been particularly horrific. The majority of the population have now fled toward the border of Bangladesh, which is currently open. While the leader of Bangladesh, Prime Minister Sheikh Hasina has been widely maligned for her approach to this crisis, our team’s report from the ground is that the refugees are not being turned away.
  3. Not all the Rohingya are muslim. A large majority are but not all. Regardless, they have been heavily affected. This is more than a religious attack. It’s a geo-political, economic crisis. The land that the Rohingya occupy is well-sought after.

Getting aid through. The UN and World Food Programme, amongst other major agencies, have no access to Myanmar right now. Some charities have managed to get through but with limited, restricted operations in towns and villages where both the Rohingya and Rakhine live so understandably some of their aid has gone on to support both. Different charities, including RestlessBeings, manage to gain access at different times and this remains an unpredictable and complicated process.

As donors, it is vital that we all understand the ebb and flow of the work done by charities on the ground. Sometimes we are needed most inside Myanmar and at other times, we are needed most in neighbouring countries, such as Bangladesh, because it is too risky to work inside Myanmar, where the military is ransacking and burning down entire villages. This is why the monetary donations we make can’t just be ringfenced for distribution in Myanmar.

Imagine this – the 500,000 Rohingya who have fled into Bangladesh are living in unimaginable conditions. They will die of disease, starvation and thirst, unless charities and aid organisations have the funds to support them. So pick a charity you trust and support. Donate to them. Check if they are on the ground and have access. Some charities like RestlessBeings have a 100% donation policy because we are voluntary run while other charities don’t(they take a small percentage for administrative costs or to pay their staff). Whatever and whoever you choose does not matter because if the charity is honest and dedicated to the cause, they will ensure your donations reach those who need it most. But be vigilant and do your research always.

RestlessBeings work in Myanmar, Bangladesh, Malaysia, Indonesia, India and other parts of the region where the Rohingya have fled to. Support their efforts here.

Photo credit: Steve Gumaer

Keeping Aleppo In Perspective, and How To Respond, by Shaykh Faraz Rabbani

The horrific news and images coming out of Aleppo, Syria has left the world stunned. Shaykh Faraz Rabbani offers some sobering perspective on how we should process these traumatising event and how we should respond.

When Confronted With Brutal Injustice, by Shaykh Salim Mauladdawila

Remaining faithful and strategic when confronted with brutal injustice is perhaps one of the most challenging tests of this life. However, it is the right thing to do and it pays off, explains Shaykh Salim Mauladdawila.

The tale of the first murder committed in human history and the ripples of sin that would emanate therefrom is one from which many lessons are drawn. The pride of Qabil, the elder brother, his disobedience of his father Prophet Adam, and his inability to accept God’s divine decree all came together to culminate in him committing the vile act of murdering his own brother in cold blood. Of his sin God says in the Quran,

“We decreed for the children of Israel that whosoever kills a human being, except [as punishment] for murder or for spreading corruption in the land, it shall be as if he killed all humanity” [5:32].

The Prophet Muhammad further explained in a hadith narrated by Imam Muslim,

“No person is killed unjustly except that the first share of sin falls upon the son of Adam, for he was the first to introduce killing.”

Greater than that perhaps, as some scholars have pointed out, Qabil’s transgression marks mankind’s first open defiance of his Lord, and it would serve as a divide for all the descendants of Adam to come. From that day there would now be two groups in human civilisation: those who follow prophetic guidance, and those who turn away.
But just before that fateful moment when Qabil struck down Habil, the younger of the two, Habil spoke inspired words. Threatened by his brother, he is quoted by God as saying to him,

“If you raise your hand to kill me, I will raise not mine to kill you, for verily I fear God, the Lord of all the worlds” [5:28].

Referencing this thousands of years later, the Prophet Muhammad would say in narrations collected by Abu Dawud, Ibn Majah, Imam Ahmad, and others that when in times of incredible tribulation, it is upon us to “be like the better of Adam’s two sons”.

When Muslim Commit Wrong

Anger and outrage are natural reactions to encountering injustice. When the injustice is towards our fellow Muslims, we are understandably angered further. But sometimes we find Muslims themselves committing wrong. Be it in the sphere of our immediate family, local community, or on a global level, when injustice and oppression occur so close to home we typically feel shaken and betrayed. We cry out for justice and wish that the perpetrators get their comeuppance. Sometimes the powers that be handle the situation correctly and we are blessed with closure, but other times justice escapes us, be it through systemic failure of a trusted establishment or another reason. At times the guilty party is so close to us and so respected by us that we feel that no matter the outcome, true forgiveness can never take place.

Being Entitled to Justice

We are all entitled to justice, however in its pursuit it is pertinent we keep two things in mind: we cannot let our pursuit of justice be an excuse for transgressing the sacred law, and true justice in God’s sight extends to beyond this world and is ultimately carried out on the Day of Judgement.
The vast majority of us can be thankful that no one is immediately threatening their life, but when we are wronged, the Prophet’s advice to “be like the better of Adam’s two sons” remains golden. For us, his words mean that we should maintain high standards in all our interactions, and that whatever situation we find ourselves in, it is upon us to remain bound by the rulings of the sacred law.
In the Quran, God advises us as to what we should do when facing injustice. He says,

“And surely we will try you with something of fear, hunger, and loss of wealth, life, and the fruits [of your labour]; but give glad tidings to those who have patience, who, when assailed by adversity, say, ‘Surely we belong to God, and to Him we shall return.’” [2:155-156].

More than simply being words to utter in times of tribulation, what God is outlining for us here is an understanding that Muslims should have in all their interactions. A way of thought that guides us in our daily dealings. Scholars who have commented on this verse have noted that there are two kinds of adversities which can befall us, and this verse is teaching us how to behave with both:

  1. adversity directly from God, like illness or death, and
  2. adversity which comes in the form of animosity and injustice from other human beings.

“Surely we belong to God” means that when God tests us with some affliction, we reaffirm our status as His slaves, surrender to Him all our affairs, and are ultimately pleased with His decree. As for when another person wrongs us, “surely we belong to God” means we turn to Him for retreat and do not seek appeasement for our anger thorough unlegislated means, for He who we belong to has ordered us so.

Two Wrongs Do Not Make A Right

Indeed God specifically mentions three traits of the pious as those “who expend both in joy and tribulation, who suppress their anger, and pardon the people” [3:134]. God also gives us further direction in how to respond saying, “Good and evil are not alike: respond [to evil] with the better deed” [41:34]. We aught to be mindful of this verse and not stoop to the lows of our oppressors. We do not subscribe to the notion that two wrongs make a right and we always strive to seek the pleasure of our Lord through the means he has permitted.

The Hadith of the Lie

A look at the examples of our Prophet, his Companions, and the pious people in Muslim history gives us further guidance in these matters. One of the greatest examples we have is in the well-known Ifk Hadith, or the hadith of the lie.
A lengthy hadith narrated by Imam al-Bukhari, the Ifk Hadith deals with an incident where the Prophet’s wife Sayyida Aisha was falsely accused of promiscuity outside of her marriage. Over a period longer than a month, false accusations were spread in Medina causing much distress to the Prophetic household and the household of Abu Bakr al-Siddiq. Aisha’s innocence was eventually proclaimed by God in a revealed verse and the propagators of the lie were duly punished. What remains for us are several lessons in correctly dealing with communal problems.
Firstly, throughout the narration Aisha does not slander any of the individuals who blackened her name. She was proven innocent and justice was served, and she did not seek more than that. Indeed during the ordeal, her only words to the Prophet were, quoting the prophet Yaqub, “patience is best. I seek the aid of God alone for what you impute” [12:18]. Out of the several individuals involved, only two are mentioned by name; one who is somewhat essential to the story and the other, the main source of the lies, is only named in passing. We also find that when the Prophet stood on the pulpit in his mosque and addressed his Companions regarding the allegations, he refers to the source of the lies simply as “a man”. The anonymity of those who spread the lie was maintained to the point that even modern hadith scholars disagree as to who exactly was punished.
Furthermore, probably the most astounding thing we see is the behaviour of Abu Bakr, the father of Aisha, during the turmoil. One of the accusers was Abu Bakr’s first cousin once removed. He was a poor man, and Abu Bakr provided him with aid. While his daughter was actively being slandered, Abu Bakr continued providing for his relative fully aware of his role in the matter. Even when the accuser’s own mother cursed her son, Abu Bakr continued to financially support him. It was only when Aisha’s innocence was revealed by God that Abu Bakr swore to end his charity. However even then, upon revelation of the verse, “Let not those of means amongst you swear that they will not give to their relatives, the poor, and those who leave their homes in the service of God. They should forgive and overlook [their failings]. Would you not like God to forgive you?” [24:22], Abu Bakr resumed his aid, saying, “Yes, by God, I wish that God should forgive me”, and, “By God, I will never withhold it from him ever”.

The Case of Yemen

Even in modern times, we find amazing examples of “responding with the better deed”. In parts of Yemen once under communist control, Islamic scholars were silenced with threats, abducted, and even killed, sometimes publicly. The collapse of the USSR brought with it the fall of communism in the region, and religious scholars returned to the vanguard of traditional society. Their return, however, did not usher in of a wave of bitter reprisals for abducted fathers and murdered uncles. Not one scholar used their position of influence to seek revenge on those who had ransacked their homes and evicted their families. Those previously aligned with the oppressive party found that the scholars did not expose them as wrongdoers, and instead encouraged their repentance and return to sound behaviour and faith. The pious scholars, like the pious of the Muslims before them, busied themselves with God’s words, “Indeed, God orders justice, good conduct, and giving to relatives, and forbids immorality, bad conduct, and oppression” [16:90], and their trust was with his verses, “Whosoever does an atom’s weight of good will see it, and whosoever does an atom’s weight of evil will see it” [99:7-8].

Allah Takes Care of It All

We have been blessed with a religion so complete that we can always find guidance, and a God so merciful that we are never left forsaken. Many scholars state that one of the reasons our Prophet Muhammad endured so many hardships in life was to provide us with a sound example to guide us in our own tribulations. As followers of the Prophet, we cannot let scandals and acts of oppression cause us to forget the moral standards we strive to live by. We are to remember that our God is merciful, and no injustice goes unpunished, be it in this world or in the next.
When we seek justice, we do so for all creation, but without crossing the lines defined by the religious law. We cannot take matters into our own hands in acts of anarchism. We have no rights over any other person’s property. Slander, back-biting, and vilification are all strictly prohibited by our Lord. If justice escapes us, we should remind ourselves that true justice takes place in the hereafter.
As Muslims, we are ordered to do good, but God continuously encourages and calls us to excellence. In acts of obedience and in acts of wrongdoing, we are reminded by the words of our Prophet, “God the almighty is good and accepts only that which is good”.

Resources for Seekers

Why We Must Behave Decently Towards People – Shaykh Faid Said

In the aftermath of the July 2016 bombing in Medina, Saudia Arabia, Shaykh Faid Mohammed Said says we have an important and active choice to make. We can choose to speak with good and act with good in an attempt to be part of the solution amidst all the chaos and madness.

Shaykh Faid Said - Behave Decently With PeopleShaykh Faid Mohammed Said is a jewel in the crown of traditional Islamic scholarship in the United Kingdom and we at SeekersHub are ever grateful for his friendship, guidance and support. He was born in Asmara, Eritrea, where he studied the holy Qur’an and its sciences, Arabic grammar and fiqh under the guidance of the Grand Judge of the Islamic Court in Asmara, Shaykh Abdul Kader Hamid and also under the Grand Mufti of Eritrea. He later went to study at Madinah University, from which he graduated with a first class honours degree. In Madinah, his teachers included Shaykh Atia Salem, Shaykh Mohamed Ayub (ex-imam of the Prophet’s Mosque, peace be upon him), Professor AbdulRaheem, Professor Yaqub Turkestani, Shaykh Dr Awad Sahli, Dr Aa’edh Al Harthy and many other great scholars. Shaykh Faid has ijaza in a number of disciplines including hadith, and a British higher education teaching qualification. He is currently the scholar in residence and head of education at Harrow Central Mosque, United Kingdom.
Read his articles on the SeekersHub blog.

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#‎Blacklivesmatter Because Our Lord Demands It – Ustadh Salman Younas

‪#‎Blacklivesmatter‬ because our Lord has “ennobled all the children of Adam” (17:70) and commanded us to “stand firmly for justice.” (4:135), writes Ustadh Salman Younas.

‪#‎Blacklivesmatter to me not because it is politically prudent for Muslims to side with African-Americans.
They matter to me not because it’s viewed by some as the new countercultural trend that people should hop on.
They matter to me not because it is a convenient and beneficial alliance for my community.
They matter to me not because of a mere desire to be integrated into mainstream society and its indigenous people.
Why do they matter to me? Because my Lord has “ennobled all the children of Adam” (17:70) and commanded me to “stand firmly for justice.” (4:135)
They matter to me because my Prophet (God bless him) said that when his followers become “afraid to say to the oppressor that you are an oppressor, they will be abandoned by God.” [Ahmad, Musnad with a rigorously authentic chain]
They matter to me because my Prophet (God bless him) spent his entire life serving the weak, underprivileged, and those treated unjustly. His justice and mercy extended to all regardless of their religion or color. His teachings condemned racism as he stressed that virtue lay in doing good and being pious, not through possessing “white skin over black skin.” [Ahmad, Musnad with a sound chain].
They matter to me because oppression, killing, racial injustice and the systematic abuse of a people is a heinous crime in my religion. I dread the day I have to stand in front of my Lord and in front of my Prophet having witnessed police brutality against a black father, the shooting death of an innocent black teenager, the mass and oppressive incarceration of an entire black generation, the racial inequality experienced daily by the black community, and say I did nothing to fight this plague that occurred every day in front of my eyes.

These lives must matter to Muslims because our Lord demands they do, our Prophet (God bless him) demands they do, and our religion demands they do. This is what being a Muslim is about. We will continue to strive for justice and to rid this world of all forms of oppression through whatever noble means we can.

We ask everyone to support such movements in keeping with the directives of God to “cooperate with one another in righteousness” (5:2) and the directive of our beloved Prophet (God bless him) who advised us to “make such alliances in order to return rights to their people, that no oppressor should have power over the oppressed.” [Musnad al-Humaydi]
We ask God to give us the strength and courage to stand up against all forms of injustice in the way our Prophet Muhammad (God bless him) did. May His blessings descend upon us and all those suffering throughout the world.
Follow Ustadh Salman Younas on Facebook.

Resources for seekers

Medina Bombing: Where WE Stand & Why We Must State It Clearly, by Shaykh Faraz Rabbani


In an unprecedented escalation of events, an explosion has occured close to the Prophet Muhammad’s ﷺ mosque in Medina, allegedly detonated by a suicide bomber. The Medina bombing comes at the heels of the devastating violence in Iraq, Turkey and Bangladesh in recent weeks. Shaykh Faraz Rabbani makes it clear: where do we stand on such events and should we speak out?

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The Plague Within: Shaykh Hamza Yusuf on the Roots of Violent Extremism

Vigilante acts of violence have killed hundreds around the world in the last few days. Shaykh Hamza Yusuf writes plainly on the dark and destructive ideology which underpins groups like ISIS and their sympathisers.

According to a good hadith related by Ahmad and al-Tabarani, the Messenger of God, may God’s peace and blessings be upon him, said, “You will never believe until you show mercy to one another.”
“All of us are merciful, O Messenger of God!” his companions responded.
The Prophet, God’s peace and blessings upon him, explained, “I’m not talking about one of you showing mercy to his friend; I’m talking about universal mercy—mercy towards everyone.”
For those Muslims and people of other faiths who lost loved ones in the recent tragedies in Baghdad two days ago, in Bangladesh last Friday, in Istanbul the day before that, in Lebanon earlier last week, and in Yemen and Orlando last month, I am deeply saddened and can only offer my prayers, even as I am painfully aware of my state of utter helplessness at what has befallen our global community. As I write this, I learned about yet another bombing outside our beloved Prophet’s mosque in Medina, as believers were about to break their fast yesterday, unjustly killing four innocent security guards. Fortunately, due to the blessings of the place, the sound of the explosion was thought to be the boom of the cannon used to announce the time has come to break the fast, so the people in the mosque were not frightened nor panicked. The Prophet, God’s peace and blessings upon him, said, “Whoever frightens the people of Medina has the damnation of God, the angels, and all of humanity.” Needless to say, the horror of these atrocities is compounded because they are being carried out—intentionally—in the blessed month of Ramadan.

A faith-eating plague

A plague is upon us, and it has its vectors. Like the brain-eating amoebas that have struck the warm waters of the Southern states in America, a faith-eating plague has been spreading across the global Muslim community. This insidious disease has a source, and that source must be identified, so we can begin to inoculate our communities against it.
New versions of our ancient faith have sprung up and have infected the hearts and minds of countless young people across the globe. Imam Adel Al-Kalbani, who led prayers in the Haram of Mecca for several years, has publicly stated that these youth are the bitter harvest of teachings that have emanated from pulpits throughout the Arabian Peninsula, teachings that have permeated all corners of the world, teachings that focus on hatred, exclusivity, provincialism, and xenophobia. These teachings anathematize any Muslim who does not share their simple-minded, literalist, anti-metaphysical, primitive, and impoverished form of Islam, and they reject the immense body of Islamic scholarship from the luminaries of our tradition.

The spread of this ideology

Due to a sophisticated network of funding, these teachings have flooded bookstores throughout the Muslim world and even in America, Europe, and Australia. For a case study of what they have spawned, we might look to Kosovo. Our “Islamic” schools are now filled with books published by this sect that lure the impressionable minds of our youth at an age when they are most susceptible to indoctrination. This sect of Islam, however, is not the sole source of our current crisis, and it would be wrong to place all blame on it alone; many of its adherents are peace-loving quietists, who want only to be left alone to practice their faith as they see fit. Their exclusivism is a necessary but not sufficient cause for the xenophobic hatred that leads to such violence. The terroristic Islamists are a hybrid of an exclusivist takfiri version of the above and the political Islamist ideology that has permeated much of the Arab and South Asian world for the last several decades. It is this marriage made in hell that must be understood in order to fully grasp the calamitous situation we find our community in. While the role that Western interventions and misadventures in the region have played in creating this quagmire should not be set aside, diminished, or denied, we should, however, keep in mind that Muslims have been invaded many times in the past yet never reacted like these fanatics. Historically, belligerent enemies often admired the nobility Muslims displayed in their strict adherence to history’s first humane rules of engagement that were laid down by the Prophet himself to insure that mercy was never completely divorced from the callousness of conflict.
We need to clearly see the pernicious and pervasive nature of this ideological plague and how it is responsible for the chaos and terror spreading even to the city of our Prophet, God’s peace and blessings upon him, in all its inviolability. Its most vulnerable victims are our disaffected youth who often live in desolate circumstances with little hope for their futures. Promises of paradise and easy-out strategies from the weariness of this world have enticed these suicidal youth to express their pathologies in the demonically deceptive causes of “Islamic” radicalism. The pictures they leave behind—showing the supercilious smiles on their faces, even as they hold in their hapless hands their Western-made assault rifles—are testament to the effective brainwashing taking place.

Normative voices drowned out

The damage being wrought is not only within Islam but also to Islam’s good name in the eyes of the world. These now daily occurrences of destructive, hate-filled violence are beginning to drown out the voices of normative Islam, thereby cultivating a real hatred in the hearts of those outside our communities. In the minds of many around the world, Islam, once considered a great world religion, is being reduced to an odious political ideology that threatens global security; that, in turn, is proving disastrous for minority Muslim communities, who now abide in increasingly hostile environments in secular societies.

Counter-voices of scholars and activists

What we need to counter this plague are the voices of scholars, as well as grassroots activists, who can begin to identify the real culprits behind this fanatical ideology. What we do not need are more voices that veil the problem with empty, hollow, and vacuous arguments that this militancy has little to do with religion; it has everything to do with religion: misguided, fanatical, ideological, and politicized religion. It is the religion of resentment, envy, powerlessness, and nihilism. It does, however, have nothing to do with the merciful teachings of our Prophet, God’s peace and blessings upon him. Unchecked, we will see this plague foment more such violence, until one day, God forbid, these hateful and vile adherents obtain a nuclear device, the use of which has already been sanctioned by their “scholars,” including one currently imprisoned in Saudi Arabia. If such a scenario unfolds, it is highly probable that the full wrath of Western powers will be unleashed upon a helpless Muslim world that would make even the horrendous Mongol invasions of the 13th century look like a stroll in the park.

“To flee from calamities is the Sunnah of Prophets”

Invariably, some will remark that a fear of Western retaliation is a sign of cowardice. For those zealots, I would recommend turning back to the Qur’an, specifically to reflect on the undeniably brave Messenger Moses, peace be upon him, who unintentionally killed an Egyptian after striking him with his powerful blow, only because he was considered an enemy, and then asked God’s forgiveness and “fled vigilantly out of fear” (28:21). This is a cautionary tale, and it behooves all of us to reflect upon it as a lesson of what not to do when oppressed, especially when we are without political authority or the means to redress our grievances. Imam al-Sahrwardi stated, “To flee from calamities is the Sunnah of Prophets.” It is best not to let our baser self, our lust for revenge, get the better of us.
We would do well to acknowledge that much of what is happening in the Muslim world and to Muslim communities in the West is from what our own hands have wrought. Muslims have been in the West for a long time and have done little to educate people here about our faith; too many of us have been occupied in our wordly affairs, while some of our mosques and schools have been breeding grounds for an ideological Islamism rather than Islam. The Qur’an clearly instructs us that when faced with calamities, we ought to look first at what we may have done to bring them upon us. Introspection is a Qur’anic injunction. Until we come to terms with this Qur’anic truth, we will remain mired in the mirage of denial, always pointing fingers in every direction but at ourselves. “Verily, God does not change the conditions of a people until they change themselves” (Qur’an, 13:11).
As Ramadan comes to a close, let us pray for the oppressed and the guidance of the oppressors, for those who have been killed, and for those who lost their loved ones, and most of all, let us heed our Prophet’s call and want mercy for everyone.

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How to stop the cycle of hate, by Imam Khalid Latif

Almost daily there are news reports of hate crimes against Muslims in the United States, the United Kingdom and elsewhere, as well as news of mass terrorist attacks against Muslims in countries like Iraq, Turkey and Bangladesh. Imam Khalid Latif reflects in this article originally published on CNN.

This morning, I woke up to images and stories outlining numerous hate crimes taken place against Muslims in cities throughout the United States just in the last 10 hours. Two Muslim teenagers assaulted in Brooklyn, New York outside of a mosque while the assailant called them “terrorist”, a Muslim doctor ambushed and shot in Houston Texas by three men as he went for morning prayers, and another Muslim beaten in Fort Pierce Florida right outside of an Islamic Center there. These are just the stories reported and that took place less than a day ago. That’s in addition to so many more reported over the last weeks and months, and so many more that just aren’t reported.

Don’t Be A Passive Bystander

If you see something, say something has to mean something different to us today. If you see bigotry, say something. If you see hatred, say something. If you see racism, say something. You and I have to be the change that this world needs. We cannot adopt a bitterness or passivity that lets people who have no interest other than their own self-interest succeed
A failure to acknowledge and deal with illness doesn’t mean that it’s not there. I can pretend like I’m not sick, but my body will let me know otherwise. We can pretend like our society is not in pain and in need of healing, but atrocities like those that took place just even last night will let us know otherwise. The anti-Muslim sentiment in the United States isn’t just rising, it’s really high. An unwillingness and indifference on the part of individuals and institutions to put it in check is a large part of the problem.

Our Sense of Compassion Is Being Obliterated

Our indifference to the narratives of those distinct from our own coupled with our own egocentric priorities places us in the reality that we find ourselves in. Issues of race, class and privilege are the roots of our ailments, and an unwillingness to recognize it is leading us to a terrible place. With every assault, every hate crime, every death, our sense of compassion is being obliterated. With every failure to remedy injustice, we add to the pain. These assailants knew that they were going to attack Muslims. They knew they would find them at the mosques at those specific times. For what reason then with will there be a hesitancy in labeling their actions as anything but a hate crime?
More likely than not we won’t see an outcry against these actions by political leaders of any kind. There will be a continued utilization of Islam as a political football by those who have no real interest in anything other than their own self-interest. Letting hate prevail seemingly didn’t work as a solution to stopping hate, but seemingly that isn’t an issue.
In my opinion if you don’t speak out against it you’re just as bad as the person who is saying it in the first place. What do you think it teaches people when senior officials of major political parties throughout the country are either espousing, and in turn justifying, hatred against Muslims through their words or their silence? What does it teach a broader society about the worth and designation of a population that is over 1.5 billion in number throughout this world?

What Message Are We Sending Out?

The same thing that it teaches the broader society when mosques are kept from being open and built, when unjust surveillance and profiling policies are legitimized and implemented, when media has no problem making cursory links of every and any Muslim to terrorism, but dig deep to connect people of other backgrounds to troubled childhoods and mental health issues, and when politicians are allowed to build racist campaign platforms taking advantage of fear and ignorance. It teaches them that it’s ok for Muslims to be treated differently, to in fact be mistreated, simply because they are Muslim, and that there is no problem with that.
There is, in fact, a huge problem with it.

This Isn’t Just A Muslim Thing

If you think my anger and frustration is only because that there were Muslims who were attacked, then you don’t get it. I feel for these people because they are people. I feel for these people as I feel for Orlando. I feel for these people as I feel for Baltimore, Ferguson and Chicago. I feel for these people as I feel for Turkey, Bangladesh, Iraq and Syria. I feel for these people as I feel for anyone who finds themselves in any type of affliction or conflict. We have seen minorities of all backgrounds get vilified more and more and things have gotten to a point where assaults and even death doesn’t bring about a recognition of their value as humans. We have seen shooting after shooting take place in this country, increasing directly along with our country’s legislators unwillingness to speak about gun control. My anger and frustration stems from the fact that with every act of hatred and our failed responses to it, indifference is becoming more alive and in the process our shared humanity is dying.
Will there be droves of leaders marching in the streets, elbowing each other to make sure they stand at the front of the pack and let the world know that they are outraged by the assaults on Muslims throughout the country? Will they hold vigils to speak out against the realities of hate and address the deeper, systemic issues around race, ethnicity and privilege or even give a simple nod to the signs and symptoms around us indicating their existence? Probably not. But will you stand up, simply because you are able to and it’s the right thing to do?
I am a Muslim. I work as the University Chaplain for New York University. I serve as a Chaplain for the New York City Police Department and am given the rank of inspector. I have traveled on behalf of the State Department, met with the heads of homeland security, senior white house officials and even President Obama himself, shared stages with the likes of Pope Francis and the Dalai lama. I am still one of the many Muslims in this country who have been detained, profiled and surveilled. My home has been visited by the FBI on numerous occasions where I have been told that I am being watched because I am too good to be true. As much as I am seen as antidote, I am first still seen as a poison for no other reason that I choose to practice the faith that I do. That is not ok. But I still believe that we can and will be better.

Be The Change You Want To See

Healing requires admitting we are sick. You and I are a bigger part of the cure than we might realize. On the eve of our Independence Day, we as a nation have a choice to make. At a time when we are still debating whether Black Lives Matter or not, candidates for the highest offices of our land make statements that indicate they speak for and to only a select group of Americans. We can no longer let our perspectives of each other be fueled through a media machine that seeks to sensationalize and bombard readers and viewers with narrative that serves to only segment and antagonize even further. The amplification of extreme voices has to be drowned out by our coming together. The ignorance of ISIS or the Republican right can no longer be the basis of how we function in diverse societies. We must learn the reality of struggles faced by those around us by actually being with them, as opposed to simply through the biased images that are cast in front of us every day. We do not have to be women to stand up women’s rights, black to stand up for black rights, or Muslim to stand up for Muslim rights. An attack on any of us is an attack on all of us. I said it before and I’ll say it again, if you see something, say something has to mean something different to us today. If you see bigotry, say something. If you see hatred, say something. If you see racism, say something. You and I have to be the change that this world needs. We cannot adopt a bitterness or passivity that lets people who have no interest other than their own self-interest succeed. We cannot lose hope – tomorrow will be better than today so long as you do our part. Our coming together of today is only meaningful if we continue to come together tomorrow. Let us be the reason that people have continued hope in this world, and never the reason people dread it.

Resources for seekers:

Amjad Sabri’s death: Yearning for God till his Last Breath

The world is mourning the passing of one of Pakistan’s most beloved devotional (qawwali) singers. Amjad Sabri was gunned down in Karachi, allegedly by extremists who accused him of blasphemy. Shortly after his death, the video of his last televised performance went viral (watch above).

Dr Bano Murtaja has kindly translated the lyrics:

O one of the green dome, accept my request
When my time is upon me, grant me (your) vision
O Noor e Khuda, embed yourself in my eyes
Or call me to your doorstep, or come into my dreams
O veiled one, remain in the veil of my heart
When my time is upon me, grant me (your) vision
O one of the green dome, accept my request
When my time is upon me, grant me (your) vision
When in the darkness of my grave, I fear
Come to my aid, my master
illuminate my grave O Noor e Khuda
When my time is upon me, grant me (your) vision
O one of the green dome, accept my request

When my time is upon me, grant me (your) vision
I’m a criminal of every kind, on the day, keep my honour
Disillusioned with the world, envelope me in your succour
accept my words my Lord
When my time is upon me, grant me (your) vision
O one of the green dome, accept my request
When my time is upon me, grant me (your) vision
From his face the moon and stars took their splendour
From his doorstep, the afflicted and sad took healing
Only he knows how to heal every affliction every sadness
When my time is upon me, grant me (your) vision
O one of the green dome, accept my request
When my time is upon me, grant me (your) vision
I have not seen more beautiful than the beloved of God
It is his station that even his shadow its not seen
God chose not to detach even his shadow
When my time is upon me, grant me (your) vision.
Amjad Sabri
Bestow your favor upon me, O Beloved of God, for God’s sake
O Prophet, let the bud of my hopes blossom now
I am a pauper at your door, here to seek alms
Fill my bag, O Muhammad
I will not go back empty-handed
“Bhar Do Jholi”

Resources on who Amjad Sabri was and what he represented