The Arab Spring ignited a fire of long overdue revolt fueled by years of oppression in all of its forms. It first pressed its embers into the hearts of the Tunisians; from there, many other countries followed. However, most unforeseen was the Syrian Revolution of 2011, sparked by a few schoolboys who painted anti-government phrases on their school walls. Any uprising in Syria was highly unexpected, simply because the ruling Assad regime had suppressed all forms of political pluralism with utmost brutality, while maintaining a facade of progressivism to the outside world. Two years and two months later, the Syrian struggle to exist and resist continues. Syrian Stories is a new series focused on sharing the personal narratives of Syrians affected by the violence in their homeland.

 By Issra

Spring here only lasts for a few weeks.

Naturally, we try to spend every minute outside before the pleasant weather becomes a sticky, humid summer.

Spring nights are especially my favorite. The feeling is mutual with my mom. She makes us some tea and carries it outside to the porch. I follow.

Something about the cool breeze on these nights brings back memories of my visits to Syria. Reminisces that always return during this time of the year; passing late hours of the evening on the rooftop of my favorite aunt’s home as she and my cousins spoil us with love, attention, and tea. The air, cool and refreshing, brought along distinct scents of late-night barbecuing and fragrant flowers. The only light emanated from the glowing, green minaret of the mosque next door.

My mom’s voice interrupts my thoughts, but not abruptly: I am not surprised to hear that she is re-living similar memories. Yet, the melancholy reality of today has infringed upon her delightful recollections of the past. She says exactly what is on my mind.

“This weather reminds me so much of Syria. The cool breeze, especially . . .

Do you remember how we used to sit in your tay-tay’s small courtyard, the whole family cramped around the food? Do you remember her flowers, and all the kids running around? It was far from luxurious . . . but it was definitely comforting to know safety, to have everyone around you.”

I remember all right. Tay-Tay, my paternal grandmother, is now far from that comfort. A few months into the uprising, her movement was paralyzed by a stroke. It is disheartening to see her displaced in her own country, having to leave her home several times to flee the violence, especially in the state she is in.

And being that her home was completely burned, what was there to return to anyway?

Around the same time my Tay-Tay suffered a stroke, my maternal grandmother, Sitti, also fell ill. Sitti was always known to be a strong and healthy woman for her age; within a few months into the uprising, she died. Jiddo soon followed her. My aunts told us that he could not live without her; he would talk to her picture every night and visit her grave as often as he could.

For safety reasons, we were unable to attend their funerals. It pains me to know that my mother lost both of her parents in one year, but was prevented from saying goodbye, or having any type of closure…

“I am sitting here and I all I can think of is how secure our family used to be.

Here we are, privileged to be safe and settled. I can’t stop worrying about them and their living conditions. Multiple families housed together in small apartments, like a bunch of chickens in a roost. The simplest of their needs cannot be met because they are unable take a step outside for fear of snipers or armed soldiers…”

When my mother says this, I think of my cousin Ahmad. Sometimes regime forces would send empty buses into our hometown and fill them with young detainees. Ali, my other cousin, slept in the factory where he worked all day. He would sleep there for ten days in a row sometimes in an effort to evade “imprisonment”, because it was often much more than what the general term implies.

Likewise, my uncle Hasan fled his home and moved to a less dangerous area in the suburbs of Damascus. A few days later, he returned to shower and collect some of his family’s belongings that they had forgotten in the hassle of things. A few hours after leaving his home, the apartment building was hit by scud missiles.

I wonder who is better off: the family members who chose to remain in Syria, or those who have become refugees.

“And the ones who fled – look at them now, in a foreign country with nothing but a few changes of clothes. They have left everything behind. Who knows what their homes look like, or if they still even exist? Are their walls still standing?”

I am not quite sure of the answer, Mama. But I know that the walls of my cousins who fled to new homes in foreign countries are completely bare. No history, no family memories there. Nothing to reminisce about, as I do now.

“Syria was beautiful. They ruined her, may God bring ruin upon them.”

Her words drag through my mind a film of painful images of the last two years, leaving me teary-eyed and heavy-hearted.

My mind contemplates one question: When will this nightmare end…?

I look up to the dark sky and make a prayer.

By Meltem Baykaner

I have recently reached that age. Many sisters will know the age that I am speaking of. It is an age not necessarily marked by a number, but rather recognised by the way you are treated…

Having bounded through childhood, jumped the hurdles of adolescence and, alhamdulillah (praise be to God), somehow managed to trudge through the trials of university; the next obstacle seems to be approaching quickly – and it is a two-person race.

This race, or rather marathon, is marriage. It is often the first question on a sister’s lips when meeting me (‘so, are you married?!’) and the last thing on my mind before sleeping.

It seems at twenty-two, having graduated just under a year ago now, I have left the honeymoon period new graduates enjoy after university – a blissful time when you can happily do nothing for a while before ‘real life’ starts – and am now faced with an actual honeymoon period to be thinking about.

I first noticed this otherwise imperceptible shift that took me from care-free twenty-something to a care-full young woman when, at my local mosque, an auntie I recognized by face and not by name suddenly became very interested in me. Gripping me eagerly as I spoke, she excitedly enquired after my age, job and parents with a big grin and wide eyes. Naturally I was bemused; it was Friday prayer and, as my workplace was located so close to the mosque, for months I had been attending the jummah prayers and khutbah (sermon) at this very masjid – why was this Friday any different?

Only later that week when my mother told me that she had been approached by an auntie at the mosque who had, it seems, taken a liking to me, did I realize that this kind (but probing) woman had stored the nutshell of information I had given her in her cheek, like a squirrel with an acorn, to be taken home and opened before her single son.

I fear that I am giving off an impression of disinterest in marriage, that I had never thought about it before or that perhaps I don’t want to get married. This is NOT the case; I’m happy to start thinking about it, but the problem is, I don’t know what I think about it…

There is a scene at the Netherfield ball in the classic novel Pride & Prejudice in which Elizabeth Bennet says, ‘I hear such different accounts of you as puzzle me exceedingly,’ (Austen). Though the heroine of the novel is referring to her sworn enemy-cum-true love, Mr Darcy, she could just as well be talking about marriage.

Like Elizabeth Bennet’s confused opinion about the proud Mr Darcy, my opinion and knowledge of married life has been formed mostly from what others have told me on the subject. Much like a collage, the cuttings and clippings of information that I have collected and stuck on to my mental pin board are mismatched, pieced together haphazardly.

As single Muslims and Muslimahs, we are told that marriage is half of our deen (religion) (Al-Bayhaqi). Contrary to this, we are also told that once you marry, seeking knowledge and learning about our religion is put on pause and, mysteriously, we are not informed of when the ‘play’ button of our lives will be pressed once more.

So, what are we meant to feel? Are we, as currently unmarried people, supposed to want to get married, knowing that our deen is from that point onwards going to remain stagnant? Or should we put this warning from our minds, brush it off as unnecessary advice that does not apply to us, and run full-pelt into imagined marital bliss?

Just as I was beginning to worry that I was perhaps the only Muslimah to feel like this, I found my – and, it seemed, many other sisters’ problem too – worded eloquently in sister Maryam Amirebrahimi’s article Wifehood and Motherhood are Not the Only Ways to Paradise on the SuhaibWebb.com website, in which she asks ‘Why, as a general community, are we not putting the same pressure on women to encourage them to continue to seek Islamic knowledge? Higher education? To make objectives in their lives which will carry over and aid them in their future familial lives, if such is what is meant for them?’

I now understand that I am not the only one struggling between wanting to be a learned, independent woman and a learned woman in a happy unit; and the reason that my vision of marriage is so distorted is that these things are frequently presented to us as mutually exclusive.

Often the Islamic literature directed at women is on the topic of marriage; even if the book title or blurb does not directly link to the subject, somehow the text turns into a handbook on wifely duties.

So, here is what I propose to all single people: let us push away this confusing array of text, talk and tips being thrown at us, which, even whilst writing this article, have clouded my mind further. Let us return to perhaps the only words that have our real best interests at heart, which tell us the true meaning of marriage; to make us come closer to Allah subhanahu wa ta’ala (glorified is He) by becoming so close with another: ‘And among His Signs is that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He put love and mercy between your hearts. Verily in that are Signs for those who reflect.’ (Qur’an 30:21)

Finally, let us strive to feel that thinking about and wanting to get married are both healthy practices, but doing this with a mind foggy with what others have told us or a heart heavy with external pressures is not a healthy approach to an institution that has been designed for us by our Creator on the foundations of love, mercy and tranquillity and not, as some might have us believe, on anxiety, idleness or doubt.

By Syed Hanzala Rahman

It was 2:30 PM when we reached Bandra Terminus, Mumbai. Fifteen minutes back, we had come to know that our ticket to New Delhi (19 hours away) had not been confirmed, which meant that we would have to look for new tickets. There were three of us, about to leave for Delhi after a successful trip winning a National-level Competition. We were extremely confident that we would get the tickets.

“Money can get us anything. If you have money in your pocket, you do not need to fear. Don’t worry, we will get to Delhi comfortably,”, said one of our friends, as we all smiled and nodded in approval. Suddenly, a travel agent appeared and he said that he would get us the tickets, but for that he will charge extra money. After some haggling, we ended up paying three times the amount for the tickets and got two separate tickets – our seats were confirmed only up to Surat, four hours away from Mumbai. However, the agent said that at Surat, the tickets will be confirmed in the same train, and we need not worry.

We boarded the train, and adjusted our luggage. The occupancy in the train was pretty low, and we sat comfortably, chit-chatting about whatever happened in the last two days in our Mumbai Trip. The Ticket Examiner came and asked for the ticket, and we told him the story. To our surprise, he said that we will not get any confirmed seat after Surat as seats were not only booked, but were also heavily wait-listed. He said that the agents at the Railway station always paint a rosy picture, and that nothing could be done. It came as a shock to us. We were duped. Surat was still two hours away, and we had started to worry as to what our journey would be like once we crossed Surat. We would either be asked to sit on the floor, or forced to leave the train.

We sat thinking about what to do next, when a sudden thought came to mind. Allah subahanahu wa ta`ala (exalted is He) says in the Qur’an:

“If Allah helps you none can overcome you, and if He forsakes you, who is there, after Him, that can help you.” (Qur’an, 3:160)

This verse so manifested itself at that point, and the fact that no amount of money can bring you comfort unless Allah (swt) wills became extremely evident. I felt guilty, as for a moment, I had believed that money would get me what I needed.

This verse however continues with the following:

“And in Allah (alone) let believers put their trust.” (Quran, 3:160)

And so I believed that Allah would take me out of this trouble. It was time for Asr, and then for Maghrib, and I offered my Salah (prayer). Thirty minutes now remained to reach Surat. I was getting edgy, although I believed that Allah (swt) would help us. Time quickly passed, and Surat arrived. Looking out of the glass panes, I grew more anxious as there was a huge crowd waiting to board the train. Suddenly, a bearded man wearing a skull cap appeared. He held a big suitcase and stood in line to get down the train. Suddenly, he turned back and said in a loud, yet pleasant tone to someone in Urdu—“Mushkil ke baad raahat aati hai” (After hardship comes ease). The next moment, he was gone.

Yes. I had got it. That was the moment I was looking for. My friend looked at me and said, “What hardship, what ease?” I had understood. I smiled, and then forgot everything that bothered me. Ease is around the corner, I felt. Allah says:

“For indeed, with hardship [will be] ease.”(Quran, 94:6)

Just two minutes had passed that people started boarding the train. We found ourselves in a mess, as our seats had been occupied and we had been asked to stand up. But, now I was absolutely calm and I knew ease was near. As we started to move towards the next compartment, I saw a place where I could fit my suitcase in. It was a big suitcase and required a lot of space. There were six people sitting in that compartment, and when I asked them about the vacant space, they happily allowed me to fit my suitcase there. Not only that, they gave us places to sit, and we gratefully accepted their offer. Ease was here.

After some time had passed, I started feeling hungry and ordered food for myself. The food arrived, but the seat I was in wasn’t big enough. I stood up and asked a person for his vacant berth, and he too offered it to me without any hesitation. Ease, again. I rested on that berth for about two hours until he politely asked me to vacate, as he had to go to sleep. It was 10 PM and slowly people were getting their berths ready for sleep. I was continuously praying that we get a respectable place where we could at least sit, if not take a nap. We chatted with our co-passengers, telling them about the course we are pursuing, and out of nowhere, we found that one of them had booked three berths, but his child started to insist to sleep with her mother. This meant that he had an extra berth which was of no use for him. He gave us the berth and eventually, we slept till the morning with very little difficulty. Although it was not the most comfortable journey, we were saved from the disgrace of moving out of the coach or sleeping on the floor. By 5am, all three of us had got separate places to sleep. Allah (swt) says:

“Whoever fears Allah, Allah will find a way out for him (from every difficulty) and He will provide for him from sources that he could never have imagined.” (Quran 65:2-3)

We just cannot imagine, or put to words how Allah’s system works. He has His own ways, His own plans by which He helps us and teaches us that no matter what we do, we will never be successful in our endeavor if we do not have His support. He is the ONLY Sustainer, and the ONLY Helper.

Hundreds of train journeys like this happen every day, and thousands of people face similar situations, but what is important for us is that we try to understand the deeper meanings behind these Signs that Allah (swt) puts forward.

“And these examples We (Allah) put forward for mankind, but none will understand them except those who have knowledge (of Allah and His Signs, etc.)” (Quran, 29:43) 

By Tarek Younis

Emotion: an often-neglected, yet significant component of our psychological configuration

Our psychological configuration consists of several components, all of which are interrelated:

1. The spiritual component, as we say the fitrah, which naturally predisposes us with an inclination towards God and good.
2. The cognitive component, which assumes all types of mental processes we can have.
3. The emotional component, which covers the range of emotions we experience, such as anger, sadness, fear, shame, and guilt.

The purpose of this article is to focus exclusively on the emotional component, as it is oft-neglected amongst Muslims; indeed our community habitually focuses on our spiritual and cognitive components instead. This imbalance is significant for two reasons:

First of all, I contend that many – if not most – of the problems we face as individuals can directly be related to our emotional regulation.

Second of all, by neglecting the emotional component, we undervalue the emotional intelligence of the Prophet ﷺ (peace be upon him), who was a mercy to mankind on the basis of all three components combined. We consequently overlook his emotional character, perhaps even reducing him to a man of rules and regulations devoid of any feelings at all. An ayah that specifically highlights this trait was revealed after the battle of Uhud, in which Allah says:

“So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].”(Quran, 3:159)

The ayah (verse) demonstrates how the Prophet ﷺ was perfectly attuned to the emotional state of his followers– had it been otherwise, his companions would have disbanded. Indeed, the Prophet ﷺ  knew very well the importance of recognizing our emotions; his life was the quintessential example of emotional expression – when and how to express them – with the ultimate objective of developing our emotional intelligence.

What is the emotional component?

The experience of emotions is inevitable. Thus we do not exercise our free will in choosing not to have them, rather we practice free will in deciding what to do with them when they arise. There are several key points with regards to emotional intelligence that must be understood.

First of all, it’s important to realize that if God has created us with emotions, such as anger, sadness, fear, etc., then they must serve a purpose that is ultimately to our benefit. In fact, research has shown that our well-being – how happy you are, how good you feel, etc. – is entirely a function of our emotional make-up. Keep in mind, much like everything else we were given, emotions were created to enhance healthy living but it also carries the potential of being abused.

Second of all, the emotional component is incapable of reason; instead, it requires our rational brain to reflect on the valuable emotional information it produces. For example, when you’re scared, you try to use that information to rationalize what you’re afraid of. It is the collaboration of emotion and reason that results in a whole that is greater than the sum of its parts.

Third of all, we use emotions to give meaning to things. People reflect on their emotional feelings to make sense of their experiences. For example, someone may create meaning via the feeling of calmness that they experience when sitting in a religious institution, and they may thus appreciate the experience in a manner that attributes the calmness coming from God. The emotional component indeed plays a major role in our convictions and worldviews, which is quite often neglected in debates and arguments. This is especially important with regards to da’wah (calling people to Islam); the most common da’wah method I see amongst da’iis (those who do da’wah), I would say it’s almost exclusively a rational approach. I personally do not advocate an entirely rational approach to da’wah as that would presuppose that humans are entirely rational creatures. Rather, we must appreciate that our emotions play an equally significant (if not more so) role in the decisions we make. Significantly, if you speak to people who accepted Islam, not everyone will agree that they converted because it was an entirely reasonable choice; many, for example, say it was because of the love they felt for Allah, Islam, or indeed, the Muslim community. Although the general Western population places a superior emphasis on “rationality” than anything else, do not neglect the person’s feelings in the process. The meaning they will construct following your da’wah engagement will almost certainly depend on the emotions they were feeling in the process.

Finally, the emotional component consists of two processes: the facility of experiencing emotions and the capacity to regulate it. Indeed, the over and under-regulation of emotions is a significant cause of psychological distress. Let’s take the core emotion of fear as an example, and briefly examine how the Prophet ﷺ regulated it. Fear is a powerful, adaptive emotion that screams “danger!” It quickly generates a tremendous amount of energy (hence, your heart is racing, adrenaline, etc.) so you can immediately seek protection. In the time of the Prophet ﷺ, there was one context that we’re sure was fear-invoking for his companions: war. How did the Prophet ﷺ show us how to regulate our fear in these unquestionably fearful times? Did he under-regulate it by staying at home in hiding, overcome by the need to protect himself? Did he over-regulate it by running towards the enemy on his own, without any consideration for his own being? Of course not, the Prophet ﷺ was instead the perfect example of emotional regulation. You see, fear is just a warning sign for danger, and this is an incredibly valuable emotional information; instead of attacking the enemy carelessly (ignoring the fear), or staying at home (overcome by fear), he put on body armor and planned his attacks precisely. Hence, fear is a valuable asset from Allah that tells us to be careful. We shouldn’t let it overpower us, nor should we ever ignore it.

This is obviously an enormous topic. Indeed, philosophers and scholars have discussed the significance of the emotional component for millennia. As such, there were but a few thoughts on the importance of emotions, and I pray in the future we can discuss specific emotions – anger, sadness, fear, and shame – individually by reflecting on their purpose and, significantly, their abuse.

Tarek Younis is a fourth year PhD/PsyD psychology student at the Université du Québec à Montréal, and a long-time community activist in Montréal, Canada. For more articles investigating the psychological configuration of Muslims, visit him at www.muslimpsyche.com

The main psychological reference for the above is:

Greenberg, L. (2002). Emotion-focused therapy: Coaching clients to work through feelings. Washington, D.C. American Psychological Association Press.

We are astounded by the incredible response to the call for a Global Qiyam for Syria. May Allah subhanahu wa ta`ala (exalted is He) accept our prayers, and grant the Syrian people justice.

How to Win the Free Ella Collins Seminar*

1. Post details and pictures of your event on SuhaibWebb.com and the Ella Collins Institute Facebook pages. Please include your location, the number of attendees at your event, and a general idea of the program.

2. Email an official entry into the competition by emailing info@ellacollinsinstitute.org with the approximate number of attendees, contact information for the organizers, and pictures/details of the event.

*The free ECI seminar is only for the continental U.S.

“Whosoever relieves from a believer some grief pertaining to this world, Allah will relieve from him some grief pertaining to the Hereafter. Whosoever alleviates the difficulties of a needy person who cannot pay his debt, Allah will alleviate his difficulties in both this world and the Hereafter. Whosoever conceals the faults of a Muslim, Allah will conceal his faults in this world and the Hereafter. Allah will aid a servant (of His) so long as the servant aids his brother.” [Muslim]

Reading this hadith (saying of the Prophet  ﷺ) always humbles me. We are given so much for doing things that we should be doing anyway, at the very least out of thanks because of all that we have been given. When we think of the concept of appreciation, what should immediately come to mind is that we should be appreciative and grateful for the blessings that Allah subhanahu wa ta`ala (exalted is He) has bestowed upon us—everything from the material, to our friends and family, to the spiritual.

But do we realize that Allah has given Himself the Name ash-Shakoor?

Shukr is defined as recognizing and appreciating when good is done. Shakoor in Arabic is also used to describe an animal that is given little food but gives back much. So it revolves around receiving something, even if small, and giving back much because of it.

Allah is ash-Shakoor, which we will translate here as the Most Appreciative. Al-Ghazali tells us that ash-Shakoor is “the one who rewards the practice of a few pious deeds many-fold, and in response to the action of a few days, gives limitless happiness in the life to come. The one who rewards a good deed many-fold is said to be grateful for that deed, while whoever commends the one who does a good deed is also said to be grateful. Yet if you consider the multiplication factor in reward, only God—great and glorious—is absolutely grateful because His multiplication of the reward is unrestricted and unlimited; for there is no end to the happiness of Paradise.”

Allah (swt) says in the Qur’an:

لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُم مِّن فَضْلِهِ إِنَّهُ غَفُورٌ شَكُورٌ

“That He may give them in full their rewards and increase for them of His bounty. Indeed, He is Forgiving and Appreciative.” (Qur’an, 35:30)

We might think—what does Allah have to be appreciative for? Everything we have is from Him anyway! But that is why He, the Most High, is ash-Shakoor: The Most-Appreciative. In this form, it means He appreciates the smallest of deeds, He appreciates the deeds all the time, and His appreciation is unlimited.

وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ

“…And whoever commits a good deed — We will increase for him good therein. Indeed, Allah is Forgiving and Appreciative.” (Qur’an, 42:23)

The Prophet ﷺ urged us to do good deeds no matter how small, as he said that we should protect ourselves from the Fire by giving even half of a date in charity [Bukhari]. Now imagine if you give even more?

This is why the Prophet ﷺ reminds us, “Do not belittle any good deed, even meeting your brother with a cheerful face,” [Muslim]. Allah appreciates the deeds that are done to all creatures, not simply humans. The Prophet ﷺ narrates to us a story of a man who was extremely thirsty, and found a well, which he climbed down to fetch water to quench his thirst. He then saw a dog which was panting out of thirst. Recognizing that the dog felt the exact same thing he was a few minutes ago, he climbed back down the well in order to give the dog some water. Allah appreciated his action (fashakara Allahu lahu) and forgave his sins [Bukhari and Muslim].

Simple acts like glorifying Allah (saying subhan’Allah – glory be to God) 100 times grants you 1000 good deeds.

Allah (swt) even appreciates our intention. The Prophet ﷺ describes two men: one man whom Allah has bestowed upon wealth and knowledge, and he acts upon that knowledge and gives from his wealth; and another man whom Allah has given knowledge but no wealth, and that man says, “If I had the wealth he had, I would do the same”. The Prophet ﷺ said “And they are rewarded the same”. [Ibn Majah]

Go out of your way to help someone, not expecting anything in return, and someone along the road will do that for you as a reward from Allah (swt). I remember someone telling my father and me about a time he was severely in debt. Only halfway through the month he was counting the little money that he had, not sure how he would feed his family for the next few weeks. He told us that as he was thinking about what he should do, a man who had borrowed money from him 10 years ago when he was a student called him and said he had the money to pay him back. Nothing we ever do is lost. Allah (swt) kept that money for him for when he needed it the most. And this man, may Allah bless him, had a habit of never asking for money back when he loaned it to people. It worked to his detriment sometimes, but Allah (swt) appreciated his selfless deed and returned the money to him when it was worth so much more. The Prophet ﷺ exemplified this and always gave people, so much that a Bedouin exclaimed, “O my people! Embrace Islam, for Muhammad gives away like the one who does not fear poverty.” [Muslim]

Other names of Allah relating to Ash-Shakoor

The Qur’an is a book full of virtues and benefits. At the end of certain ayat (verses), Allah pairs two of His Names together – “Al-’aleem al-Hakeem (the All-knowing, the Wise),” for example. This is not random or by accident. Allah shows us the relationship between the two attributes. With ash-Shakoor this is particularly amazing. Amr Khaled explained the relationship between ash-Shakoor and the other Names it is paired with in the Qur’an:

When it comes to doing good, some of us are hesitant. ‘I am such a sinner!’ We may think, ‘Will Allah really appreciate the pathetic deeds that I do when I commit such horribly bad deeds?’  Allah (swt) says, “Surely our Lord is indeed Ever-Forgiving, Appreciative”(Qur’an, 35:34), and  “He is most forgiving, most appreciative.” (Qur’an, 35:30).   This gives us the reassurance that even if we commit sinful deeds, we can return to Allah and He will, insha’Allah (God willing) forgive us, while rewarding us for the good.

Secondly, many of us crave recognition. We do good in secret and a part of us wishes that the person we have done good for knows. Or at other times, we may intend to do something good but everything goes wrong—and no one knew that your intention was to do good. To this effect, Allah (swt) tells us, “And ever is Allah Appreciative and Knowing,” (Qur’an, 4:147).  Allah (swt) rewards and appreciates the things that people may overlook.

Remember that with Allah (swt) the cycle is never ending. When we deal with human beings, you could give them a gift and they respond with a thanks or a gift in return, but it ends there. With Allah (swt), He tells us that when we thank, He gives us more. So it is a cycle of increase and encouragement for you to be grateful and constantly doing good.

Being aware of ash-Shakoor

Awareness of ash-Shakoor should inspire in us the following things:

1. Give as much as you can, be there for people and help where you can. Treat people as you like Allah (swt) to treat you. The Prophet ﷺ said: “Walking with a brother in order to fulfill his needs is better for me than fasting and remaining in devotional seclusion in my mosque for a whole month.” [Tabarani] Allah rewards for the tiniest things we do, so imagine if we start doing great things?
2. Worship Allah (swt) in the best way that you can. Try to improve the devotion in your prayers, reflect over the Qur’an, fast voluntarily if you can—you will see the effect both in this life and the next insha’Allah! Also, adding a small amount that is continuous is better that doing so much and then burning out, so remember to do what you can bear.
3. Sometimes Allah (swt) postpones the signs of His appreciation – and this is to build sincerity. Are you going to give up because you don’t see the immediate fruits? Do it for Allah (swt), because you know He is ash-Shakoor in this life and the next, and ask Him to grant you beautiful patience. Remember that the Prophet ﷺ was kind and forbearing and was not treated with the same in Makkah, but Allah (swt) gave him great companions and finally refuge in Madina.
4. Appreciate people. The Prophet ﷺ taught us that “The one who does not thank people had not thanked God.” [Abu Dawud]
5. Finally, be grateful for what you have been given by Allah (swt). Al-Ghazali states, “The best way of manifesting thankfulness for the blessings of God Most High is to make use of these blessings in obeying, and not disobeying, Him.”

Allah (swt) says:

“Is the reward for good [anything] but good?

[Qur’an, 55:60]

May Allah enable us to be thankful and appreciative servants of the Most-Appreciative.

By Ismahan Abdullahi

There was a time when words spoken were binding contracts; pledges held and honored, where an individual would act as a testimony to his character.  Speech was not just words of folly, but rather true and honest communication between individuals. Often times we utter words heedlessly without realizing the impact it has on our hearts and in our lives, failing to comprehend the weight of what we have just spoken.  We tend to abuse or misuse certain words as we throw them around, to the point where we use such words and phrases without truly understanding their meaning and the inner state of being that should come with it. Amongst these words and phrases is “for the sake of Allah” (lil Lah ta`ala).

Allah subhanahu wa ta`ala (exalted is He) mentions in Surat As-Saf, “O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allah that you say what you do not do.” (Qur’an, 61:2-3). Subhan Allah (glory be to God), let us ponder these verses for a moment. Typically, we may associate these verses with individuals who promise to do something but do not follow through, or lie in saying they have done something when they have not. However, we tend to forget that Allah (swt) addresses all of us when He says, “O you who have believed.” This is an admonition and a reminder for the believer which is of great benefit. Thus, when we say the words “for the Sake of Allah”, can our hearts and actions testify that we have truly acted for His Sake?

When we hear the words “for the sake of Allah”, how do we understand and interpret them? Do they even affect us? When we realize the power and depth of that phrase, it becomes the coolness of our eyes and nafs (soul). Our perception of life and the world around us changes to such a degree that you will strive to embody the lifestyle of the Prophets, the martyrs, the truthful ones and all those who follow in righteousness. We may know our true purpose is to worship Allah (swt) as He states in Surat al-Qaf; however, how many of us can truly say we try to live our lives for His Sake?

When we utter that beloved phrase, we are going beyond mere intonations of the voice to matters of the heart. When those words escape our lips, our hearts should tremble in recognition of the full depth of its meaning. They should flourish as words spoken of love for Him into willingness and eagerness to obey. We say those words with Allah (swt) in our hearts and minds. We say those words recognizing the Omnipotent King and Creator of all the worlds.

This changes our lifestyle and allows us to be men and women of God. It increases our God-consciousness, and constantly reminds us that our souls are in His Hands and the time of return is dawning upon us from every corner. The adhan (call to prayer) has been called for us at the time of our birth and its prayer, our janazah (funeral prayer), is ever close. To utter these words is to pledge again and again that we are servants of ar-Rahman (the Most Compassionate) and our deeds and actions will be the proof of the pledge we have made. Allah (swt) promises us that His Promises are true, and never will He disappoint anyone. Wouldn’t it be a terrible loss if it was us who broke the pledge we made with Him, missing out on His Pleasure and jannah (paradise)?

Allah (swt) mentions in Surat Muhammad, “So know, [O Muhammad], that there is no deity except Allah…” (Qur’an, 47:19) that is, “La ilaha ila Allah”. Allah (swt) uses the word “know” as opposed to “say”. To know something, you have to comprehend it, and Allah (swt) commands us to know that none has the right to be worshipped but Him. To know Allah is your Lord and the only One worthy of being worshipped gives you a sense of peace, guidance, and urgency to action in your life. What then of us who know the depth of the phrase “for the Sake of Allah”?

The one who knows what it truly signifies will start to live a life of true submission. When they are wronged they can forgive easily for His Sake. When they spend in charity, they do so readily. When Allah (swt) commands them to veer away from a sin or action, they do so without a second thought. When they see the state of their society, they become truely committed Islamic workers who benefit their community. There is no longer a struggle when it comes to the halal and the haram or the commandments of the Creator; it becomes automatic submission to His Will. “Same`na wa aTae`na—we hear and we obey.”

We say “for the Sake of Allah” because we know our goal is to live by it as it serves as a constant reminder that Allah (swt) is the All-Aware, the only One in charge, and that legislation belongs solely to Him. We strive to live by it as we are taught in the verse, “Say, ‘Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.’” (Qur’an, 6:162) No hesitation whatsoever; complete and automatic submission.

There is a simple yet profound equation I learned from my sheikh that can help us get a better grasp of what it means to live your life for His Sake. “When dealing with Allah (swt) remove people from the equation and when dealing with people remove yourself from the equation.” Every day should be spent aiming to please Allah and not the people, for living a life for His Sake means embodying that in the state of worship you are in and the deeds you put forth and strive for. When you deal with people, you understand that you are dealing with the creation of your Lord so you give them the best and prefer them over yourself, whether it is through noble manners and character, standing up for justice and the oppressed amongst this world, giving in charity, etc. You remove any malice, jealousy, apathy, anger, insincerity and other negative emotions for His Sake because you truly recognize the dignity of your created brethren through your Creator.

You are now an individual with a purpose—seeing the world through a different lens. You have a mission to be living, doing, and speaking only for His Sake. In that, you have truly become independent. In other words, realizing that your independence comes from being dependent on Him as opposed to your own nafs or this world and what it contains.

Thus, for the one with a purpose, who has a vision and understands their mission, the outlook in this world changes. This dunya (this life) becomes a place of opportunities and a place to accumulate wealth (in the form of good deeds) for the hereafter. Every trial they come across in this world becomes an opportunity to be patient and content. Every blessing they’re given and witness around them becomes a means of being thankful and humble. Every temptation they struggle against they see it for what it is; a mirage meant to deceive and entrap their soul. You see, they strive to keep the dunya in their hands and not their hearts. They have a mission and know the amana (trust) they are carrying—for they are living for His Sake now and they are employed by Allah (swt).

AlhamdulilLah (praise be to God), we are only a few months away from Ramadan. May Allah (swt) bless us to live through many Ramadans that bring us closer to Him. Rather than preparing as it dawns upon us in the last 10 days, let us prepare early as the sahaba (companions of the Prophet ﷺ, peace be upon him) used to prepare; six months in advance! Let us set a goal now where we strive to live a life of true submission and love. Anytime we utter the words “for the Sake of Allah” let our hearts know the beauty and power behind these powerful words and let our deeds and actions attest to that phrase we uttered. We are Muslims and the true meaning of a Muslim is one who submits. May Allah (swt) make us of those who say that which they truly do and make us of those who when they are asked to submit, they submit completely and wholeheartedly to Him, Lord of the worlds.

What is a qiyam? 

Qiyam is an extra prayer offered after Isha at night. During the witr du`a’, one is able to ask God to assist and liberate the people of Syria. If prayed in congregation, everyone is able to share the same call, begging Allah to shower His Mercy and Aid upon the Syrian people.

Where do we start?

As an individual or group of motivated people, you can easily plan a qiyam program that will bring the community together to pray. It’s crucial to understand the importance of organizing such an event. “This global event may not go down in the history books, but we pray it goes down in something even more valuable: our records of deeds. We pray that Allah showers the earth with His angels on that Friday, and that they find worshipers crying in sincere prayer.” – Imam Suhaib Webb

Here are some basic steps that will help you in organizing the qiyam:

1. Contact your local Mosque and/or Organization

Your local mosque, MSA (Muslim Student Association), or community organization may not be aware of the #GlobalQiyam4Syria. Speak with them about the qiyam and encourage them to participate. Be courteous while communicating with them and respect any protocols they have for planning such events. Work with them to plan the event and mobilize others in the community to help.

2. Organize the logistics of the event

Depending on the size of your qiyam, you should consider setting a schedule for the event, assigning a moderator who will speak on the microphone (MC), finding someone to lead the prayers, inviting a speaker to share some thoughts, and coordinating refreshments/snacks for attendees. You might also want to designate someone ahead of time to take photographs to share with others.

Make it a priority to educate attendees and anyone involved in the planning of the qiyam about the situation in Syria. Read about the dire situation and the amount of people killed and displaced. Sharing information about the situation will further their knowledge on what’s happening in Syria and will inshaAllah make their du`a’ more heartfelt and sincere.

3. Outreach to your friends and members of the community

Spread the word about the #GlobalQiyam4Syria. You can reach the largest number of people at the click of a button: make phone calls, send text messages, and send emails to everyone you know. You can also use social media platforms such as Facebook, Instagram, and Twitter. You can create an event on Facebook, change your cover picture and/or profile picture, and spread information about the situation in Syria through sharing articles, pictures, or facts. You can Instagram the flyer for your local qiyam and use the #GlobalQiyam4Syria hashtag. You can also send tweets to friends encouraging them to attend the event and spread facts about Syria using the #GlobalQiyam4Syria hashtag. Try asking local organizations and mosques if they can advertise the event using their announcement email lists or Facebook pages. Mosques and organizations can also share reminders about the qiyam after prayers and classes.

4. Share your photos

After the qiyam, be sure to share photos of the event through social media to raise awareness of the plight of the Syrian people. Share your picture and reflections on your personal blog, Facebook account, Twitter, and Instagram with the #GlobalQiyam4Syria hashtag. Be sure to also post them on the SuhaibWebb.com Facebook page. We hope that your pictures will reach the Syrian people and show them that they are in our thoughts and prayers. Your photos might also encourage members of your community to organize future qiyams and events for Syria.

5. Make du`a’ (supplication)

Always be sure to renew your intentions and remind yourself that all success comes from Allah (subhana wa ta`ala – exalted is He). Ask Allah to accept your efforts and accept the du`a’ of the qiyam attendees. While you’re planning the qiyam, keep your lips busy with the dhikr (remembrance) of Allah. Don’t get too caught up in the logistics of the event and forget the main purpose of the event: praying of the people of Syria. This should be happening during all stages of the qiyam planning, throughout the qiyam, and continue after the event.

How do we enter our community to win the Ella Collins Institute weekend seminar?

As an added bonus, SuhaibWebb.com and Ella Collins Institute will be offering an all-expenses paid weekend seminar featuring Imam Suhaib Webb and Imam Ibrahim Rahim to the community that mobilizes the most attendees at the Global Qiyam! Stay tuned for more information on how to enter your community to win. On Wednesday, we will be posting that information on SuhaibWebb.com and the Global Qiyam for Syria facebook page insha’Allah.

Have more tips on how to organize a qiyam? 

Post a comment below to help others! We’d love to hear how you plan your qiyam and encourage people to attend.

Undoubtedly, Shaykh Abul Hasan’s thought needs further development. In the passages presented above, one sees the time and audience visible in the nature of the Shaykh’s discourse. He is mainly addressing Muslims in Muslim lands, or Muslim immigrants (still Urdu and Arabic speaking) to non-Muslim lands. The condition of Muslims in the West and the Muslim world has gone through many changes. Applying his thought to current contexts might mean retaining some of his ideas, dismissing others and leaving others to future analysis.

Furthermore, one sees an absence of attention to converts to Islam in the non-Muslim countries in Abul Hasan’s writings; and, although one can logically deduct some general advices for them from the Shaykh’s words, one notices that they and their individual history and needs are never directly approached. This absence is somewhat understandable for the Shaykh because his work concentrated on reality as opposed to dealing with an abstract future, and at the time one had not seen the influx into the faith that one sees now. Moreover, while many of the immigrants to the West who constituted the Shaykh’s audience would have still seen themselves as foreign, this is no longer the case for the children of many of those in those audiences; such children now see themselves as or just are indigenous to a greater extent (even if they are not still fully viewed as indigenous by others who feel more naturally native).

It is interesting how the Shaykh, being foreign to the West yet advising the Muslims of the West, also highlights that the Muslim world as a whole has been beset by many historical tragedies – spiritual, intellectual and political – that have negatively impacted it. These facts, as presented by the noble Shaykh, actually should have the effect of enabling Muslims to reject the idealistic notion that the Muslim world, even the best of their scholars, have the answer to our problems in their entirety or the idea that affairs are necessarily better “over there” rather than here. Shaykh Taqi Usmani, one of the leading conservative Islamic scholars of the age, noted in his Discourses on Islamic Way of Life the inadequacy of the religious scholars to beneficially lead a modern government if they were given even a year’s warning for preparation; and how the “field of research and investigation is only half-way and inadequate” in the realm of “dealings, social living and morality” (in contrast to the emphasis given to “beliefs and worship”). Some of the worst and bitter Muslim polemics in the West have been led by idealistic factions – across the various groups – who have merely imported, wholesale, certain intellectual baggage from the Muslim world, which often has a narrow and merely polemical character, overall; and these have often debilitated the Muslim community as a whole, even if one can point to certain limited benefits that have accompanied the overwhelming negativity. The religious Muslim community in the West is still trying to combat such negative importations.

Therefore we are left with a project that Professor Sherman Jackson has stated specifically for Blackamerican Muslims but meant, and can certainly be taken, as relevant for all Muslims in the West in his Islam and the Blackamerican: Looking Toward the Third Resurrection and Islam and the Problem of Black Suffering. In the former work, he spoke of Blackamerican Muslims who “master Arabic and the Islamic religious sciences, alongside what they deem useful of the critical Western tradition,…return[ing] to a position of full partnership (if not leadership) in the intellectual life of American Islam.” In the latter work, Jackson repeated that such a venture depended on the “ability to access and deploy the intellectual legacy of the classical Sunni Tradition, both as a means of domesticating Black Religion and of moving beyond it to address important spiritual and transracial issues in a manner that is both effective in an American context and likely to be recognised as Islamic in a Muslim one.” Jackson further notes in the latter work, “Actually, I overstated the matter in Islam and the Blackamerican, speaking of the need for Blackamerican Muslims to ‘master’ the supertradition of Islam. All Blackamerican Muslims need to do is gain enough facility in Tradition to display the requisite degree of ‘rhetorical etiquette’ to be recognized as playing by the rules of Islamic ‘public reason’ when vindicating, crafting, or critiquing doctrinal and practical positions.”

A Nadwi project for the West – as I would understand it from Nadwi Shaykhs like Abul Hasan, Akram and Uwais Namazi – would fall very much within the parameters set–out by Jackson. Indeed, when Professor Jackson and Shaykh Akram recently shared a platform in London to discuss the issue of Muslim minorities in the West (organised by Islamic Courses), with Shaykh Uwais in the audience, I – as the chair who spent time with them all – felt a great congruence and shared sense of purpose and way of thinking, despite the obvious fact that they differ on somewhat subsidiary points. Therefore Western Muslims must faithfully commit to the tradition of Islam and their own Western identity, whereby their essential religious principles are not compromised and where their cultural heritage that is at one with those Islamic principles is not needlessly discarded in the pursuit of some “Islamic-ness” which is the mere imitation of a cultural norm of a Muslim people that is not required by Islam. Professor Jackson has defined such a dynamic Western manifestation of Islam as “Modernized Islam”, which he contrasts with “Modern Islam.” In sum, “Modernized Islam” is defined by Jackson “as the classical Tradition of Muslim law, jurisprudence, and theology ostensibly calibrated to the realities of modern times”; and to show it in action he interestingly highlights a legal verdict issued in Shaykh Yusuf Qaradawi’s Fatawa mu’asirah.

In the final analysis, we can see Shaykh Abul Hasan as a vital guide towards attaining “facility” in the “classical Tradition.” Yet, finally, our conclusions on pre-modern Islamic intellectual history, on modern history or even on positions of law and conduct might differ from his, but we will be enriched by engaging his wide attempt at trying to help us tackle the problems we face. A great challenge lies ahead of us. It requires bravery and diligence (as both Shaykh Akram and Professor Jackson have often stressed when addressing the problem), and a great deal of patience, because a “facility” with the tradition does not come quickly and easily. Therefore we must be wary in the West of thinking that any scholarly product with the best publicity package is actually the correct way forward. We must be prepared to dig deep and even be prepared to change course when required; and this changing course is when called for by a commitment to the principles of the religion and not a mere political expediency without principles or even in conflict with our core beliefs (as Professor Jackson has warned). Furthermore, Western Muslims should not be excessively rejectionist about what they perceive to be foreign culture, and to then reject it simply because it is deemed “foreign”; for such a western nationalism and chauvinism would be beyond distasteful and be a gross disservice to the open multiculturalism and global brotherhood of Islam. As an English Muslim, my modern Englishness and Islam are well adjusted and prepared to accommodate “foreign” food, clothing and even outlooks and scholars and scholarly conclusions (whether “native” or “foreign”), whether I choose to follow them myself or merely entertain them as another acceptable point of view. Thus a healthy future project for “Modernized Islam” in the West is going to have to also allow acceptable diversity within its midst, without trying to define a monolithic understanding of what it means to be a “Modernized Muslim” in the West. In the same way we expect global Islam to be culturally sensitive, in part, we should not expect a one-dimensional “English Islam”, or “European Islam”, or “American Islam” or “Western Islam;” in the same way that “Arab Islam” or “Indian Islam” or “African Islam” is not defined narrowly. Those in England, Europe, North America or the West should be even more open to internal cultural diversity in light of us leading globalization and having the most cultural diversity in our cosmopolitan cities. Emotional, cultural and intellectual terrorism is not a healthy way forward for Muslims in the West; and I would love to think that Shaykh Abul Hasan is a bridge that we can cross over our troubled waters, even if the bridge is not a completely smooth one and Abul Hasan is not the only path on that bridge. We ask God for success in trying to meet such challenges.

Mobilize for Change!

Like many of you, we at SuhaibWebb.com and Ella Collins Institute have paid special attention to the crisis in Syria. Syria holds a special place in the hearts of Muslims because of religious and family bonds shared with Syrians, and because of statements of Prophet Muhammad ﷺ (peace be upon him) about its virtues, and the role it will play in the end of times. An example of this is his ﷺ statement:

طوبى للشام قلنا لأي ذلك يا رسول الله؟ قال: لأن ملائكة الرحمن باسطة أجنحتها عليها

“Congratulations to the people of Sham!” When the Companions ﷺ asked why, the Prophet ﷺ responded, “Because the angels of mercy surround it with their wings!” (Tirmidhi)

The Prophet ﷺ said,

اللهم بارك لنا في شامنا

“God! Bless for us our Sham!” (Bukhāri)

What is Sham?

Scholars mentioned two possible meanings for this word. First, Shām was north of the K’aba. Second, it was named after the son of Prophet Noah (Nūh), Yasām, pronounced Yashām in Syriac.

Today, Bilād al-Shām covers a large area of land, with the country of Syria being part of it. This area was so important that scholars wrote books on the virtues of the land and its people, such as Ibn Rājab’s Fadl al-Shām.

Background

As the winds of change blew throughout the Middle East, the people of Syria rose up against a tyrant. Sadly, unlike other countries, the struggle of the Syrians has been neglected by many. For us, students of knowledge and those who have family members in Syria, haunting news has become part of our daily diet. As an Imām, I have heard many stories from my students such as: “My cousin was shot and killed by a sniper,” “My uncle is missing,” or “My family fled” on a weekly basis. As a student of knowledge, I haven’t heard from teachers I would read with from Syria since the war started. Two days ago, I heard of a woman in Syria asking if suicide was a viable option instead of facing rape at the hands of Assad’s forces. In the simplest words: we are ignoring a country, a people, who are being brutalized every minute. To fully appreciate the magnitude of this tragedy, look at the following statistics provided by CNN:

• 70,000: The estimated death toll as of mid-February, according to the United Nations Human Rights Center.
• 22,530,746: Syria’s estimated population in July 2012, according to the CIA World Factbook.
• 0.311: Approximate percentage of the Syrian population killed so far. For comparison’s sake, 0.311% of the population would be 976,066 people for the United States, 196,077 people for the United Kingdom and 4,177,476 people for China, the world’s most populous country.
• 3,043: Average number of deaths per month.

While these numbers are appalling, CNN continues, “And that might be an underestimate. U.N. High Commissioner for Human Rights Navi Pillay said Syria’s raging civil war has made it “increasingly challenging” to collect accurate and reliable data.” Talk with Syrian friends and these numbers turn to horrific images of murder, plunder, rape, displacement and psychological torture.

Global Qiyām: Mobilize for Change. Mobilize to Pray for Syria.

In Febuary 2011, SuhaibWebb.com requested a “Global Qiyām” seeking God’s aid for the people of Egypt. The response was incredible: mosques, MSAs and organizations mobilized in a way that, as expressed to me by Egyptian friends, “touched our hearts.”

It is time again for a “Global Qiyām” for Syria. If the entire world is deaf to the cries of Syria, there is no doubt that God is The All-Hearing, The All-Knowing. We say to the evil regime of al-Assad as Abdul Mutalib said to Abraha who wanted to destroy the K’aba,

إني أنا رب الإبل وإن للبيت ربا سيمنعه

“I am the owner of these camels, and this house has an owner (God) who will protect it!”

What We Are Calling For?

We ask everyone who visits this blog, no matter where you are, to organize a local qiyam program to pray for the people of Syria on Friday, May 17.  National Muslim organizations, youth groups, MSAs and regional coalitions, mosques, families – even groups of neighbors – can come together and raise your hands in du`a’ for the people of Syria. The time is short, and the task is large. This global event may not go down in the history books, but we pray it goes down in something even more valuable: our records of deeds. We pray that Allah showers the earth with His angels on that Friday, and that they find worshipers crying in sincere prayer.

Just as the Syrians used Facebook, Twitter, text messaging, and the internet to stand for their liberation, let us also join them in using these tools to gather masses of Muslims to pray qiyam.

Furthermore,

• Invite groups like Islamic Relief and Helping Hand to raise money for the deteriorating infrastructure in Syria and the basic needs of the people.
• Encourage congregants to contact their local representatives, calling them to task on their positions towards this crises.
• Write Op-Eds (Opinion-Editorials) that highlight the danger of ignoring the fight for dignity and freedom in Syria.

Mobilize the Most: Get a Weekend with Imam Suhaib Webb and Imam Ibrahim Rahim!

SuhaibWebb.com and Ella Collins Institute are partnering to offer the community that mobilizes largest number of attendees a weekend of classes with the Imams! Post your pictures with an estimated number of attendees at the “Global Qiyam” facebook page. The winner will receive a weekend of courses with the Imams; SuhaibWebb.com and Ella Collins Institute will take care of airfare and lodging! Mobilize for Syria and we will mobilize for you. Act quickly by posting on the web with #GlobalQiyam4Syria. I hope to see it raining this hash tag, insha’Allah.

I make this call to you on a personal level. American Islam does not imply we ignore the plight of others. We are a community that is bound by creed; a creed that knows no borders or ethnicities.

As a poet said,

أخي المسلم في كل مكان وبلـد       أنت مني وأنا منك كروح في جسد

“My Muslim brother and sister is in every country and place

You are to me, and I to you, like breath in a body.”

It is our duty to do our best to serve our Syrian brothers and sisters. It is is our duty to stand for humanity.

Imam Suhaib Webb

Boston, MA