Before continuing, this is not a discussion on the merits and demerits of El-Sayed’s platform and campaign style. Several Muslims in Michigan have candidly shared with me that they are repulsed with a few aspects of his platform as well as how his campaign has been ran thus far. Some Blackamerican Muslims in particular also feel that his approach in engaging Black folks in Detroit is a weakness. Now that these are out of the way, here are some thoughts on El-Sayed, otherization, and opportunities.

The Republican establishment including its leader President Donald J. Trump for the past week have intentionally started referring to El-Sayed by his full name Abdulrahman Mohamed El-Sayed. Yesterday on his Truth Social account, Trump posted a picture of himself and his wife, a former nude model, and a picture of El-Sayed and his hijab wearing wife with the caption “ “Two VERY DIFFERENT America’s.” This messaging is old fashioned nativism to play on minds of Americans in times of socio-economic anxiety which is easier than dealing with actual issues of the campaign relating to the economy and foreign policy. Mislabeling El-Sayed as a communist and an “Islamofacist,” whatever that is, are part of the package.

This tactic was deployed by Mrs. Hillary Clinton’s campaign in 2008 against then US Senator Barack Hussein Obama II when her campaign leaked a picture of him wearing Kenya tribal dress with a turban that fueled the secret Muslim otherization campaign. Democrats and Republicans alike used nativist attacks, both steathly and overtly, against Obama including calling him by his full name which Trump also did as a leader of the Birther Movement. Current NYC mayor Zohran Kwame Mamdani was subjected to nativist otherization while running for office more recently. Such is American as cherry pie and precedes these examples given.

I believe that there is an opportunity in this moment for El-Sayed and American Muslims as a whole in not running away from this but actually an opporunity to affirm our self-respect and self-worth. Prophet Muhammad (peace be upon him) said:

Name yourselves with the names of the prophets. The most beloved

names to Allah are Abdullah, the servant of Allah, and Abdur Rahman,

the servant of the Merciful. (Sunan Abi Dawud, Hadith #4950)

El-Sayed’s first name is of the most beloved names to Allah (Mighty & Sublime), and his middle name Mohamed is the name of the most noble of Allah’s creation. Instead of running away from our names to fit in or shortening our names for socio-political expediency, now is a teaching moment that we should fully embrace and affirm ourselves for our own self-respect. Besides, nativists and xenophobes won’t accept Muslims as themselves even when shortening Abdulrahman to Abdul or Mohamed to Mo. This is crystal clear.

Starting in the 1960’s, a segment of Blackamerica realized that despite the Civil Rights Movement and legislation that followed that it was its duty to crave out an independent identity for self-respect irrespective of what the dominant culture thought. Black women stopped straightening their hair to wear Afros and African braids. Black men starting weaing dashikis. Black men and women alike changed their names from Anglo-Saxon names as well as started naming their children Arabic and Swahili names. When many Arabs from Greater Syria (Bilad ash-Sham) in the first half of the 20th century were actively submitting to anglicization of their names, Black folks made names like Muhammed, Ali, Shabazz (which is really Shahbaz that is a popular name in Pakistan), Ayesha, Imani, and Nia popular within Black culture which spilled over to the broader society especially with the genesis of Hip Hop culture in the 1970’s.

In other words, this is an oppotunity for tabligh and da’wah among ourselves and the broader public if we are able to view it beyond a political lense as something purely negative. I see this as a challenge bringing a golden opportunity to erode lack of self-confidence among many American Muslims and to promote the teachings of the Prophet (peace be upon him). May Allah (Mighty & Sublime) help us in this endeavor.

1. If one accepts that voting is permissible, what is a framework to judge candidates based in principles of the sacred law?

2. If there is a Muslim running against a non-Muslim, is the said Muslim entitled to our votes simply because they are Muslim?

3. Is there an obligation to support a Muslim candidate who is not active in the grassroots of the community such as the masjid against a non-Muslim that has no or minimal distinction in their platform?

4. What is the responsibility of the scholars and imams to clarify matters of deen that are firmly established, meaning al-Furu’ al-Qat’iyyah, when politicians and political activists cross the line by promoting what is clearly Haram? An example given was so-called Progressives who are in favor of decriminalizing prostitution and relabeling it as “sex work.”

On a side note although I did not put this in the video, it is my view that imams should not endorse political candidates including Muslims.

View the video here.

One famous example of differing visions was articulated by the formerly enslaved Blackamerican intellectual and abolistionist Frederick Douglass in a speech given on July 5, 1852. This speech which is commonly known by the title of "What to The Slave Is the Fourth of July? sums up the dichotomy of “the land of the free and the home of the brave.” On one hand, white men, who were predominately Christians, established an independent political order free from a monarchy abroad which afforded them due process and land rights. On the other hand, Black folks were chattel who were forced into Christianity in Southern states and had diminished rights in Northern states despite being free from physical bondage. This does not even account for the broken treatises of government with Natives which led to genocidal events such as the Trail of Tears. In fact, full citizen rights were not actually conferred into law for Blackamericans until 1967.

One discourse which exists in America is that this country has also been an exceptional nation favored by God, the “beacon of hope” and “leader of the free world.” America’s problematic history which is partially rooted in oppression and bloodshed is whitewashed in this narrative. And when chattel slavery and ethnic cleansing are acknowledged, they are dismissed as vestiges of the past without contemporary implications whether on a macro level of how America became an economic power at its genesis through chattel slavery and stolen land to the micro level relating to historical advantages of one group over others.

Another discourse is that America has not progressed and in essence is the same country that it was from its origin or at best since the post-Antellum period. Meanwhile, Blackamericans currently serve in Congress, in state legislatures, as judges and mayors throughout the land. My parent generation who went to segregated schools have children who graduated at the top of classes in universities in the South, are homeowners in zip codes which Black folks could not live in 60 years ago, etc.

Both of these discourses do injustice to reality, and do not assist in advancing the idea of progress in making America “a more perfect union.” Teaching whitewashed history of America including recent history has no bearing on the contemporary is a false framework which frankly the likes of Tucker Carlson still perpetuate even if he criticizes Israel these days. Ignoring progress, on the flip side, that can be tangibly seen which did not exist when my 99 year old grandfahter fled sharecropping is equally dishonest. Our task today is to be people of truth which includes discarding of overlysimplistic narratives that feed our tribalistic inclinations. This should hold true whether irrespective of our phenotypes and religious affliations.

“Speak the truth even if it is bitter.”

1. Ja’far bin Muhammad bin Ali bin al-Husayn bin Ali bin Abi Talib

2. Abdullah bin al-Hasan bin al-Hasan bin Ali bin Abi Talib

3. Muhammad bin Abdillah bin al-Hasan bin al-Hasan bin Ali bin Abi Talib

4. Ibrahim bin Abdillah bin al-Hasan bin al-Hasan bin Ali bin Abi Talib

These relationships relate to the learning of hadith and fiqh and political stances.

1. Imam Abu Hanifah’s relationship with Imam Ja’far as-Sadiq.

2. The status of Imam Zayd bin Ali who madhhab Zaydi is named after.

3. Imam Abu Hanifah’s support of Imam Zayd.

4. The occassion of Imam Abu Hanifah achieving martyrdom in prison.

5. Imam Abu Hanifah’s creed regarding uprising against unjust Muslim rulers.

The Prophet (prayers and peace be upon him & his family) stated that what he fear for his Ummah was the lesser polytheism which is ostentation. Being famous in and of itself is not blaming worthy; what is blameworthy is that one seeks prestige and political power driven by love of presitige and power and/or the love of it once obtained. Such individuals who love prestige and leadership become arrogant and/or become envious at others who hold more perceived political power or those who challenge their standing in politics.

Imam Ali (may Allah ennoble his countenance) said that a person is hidden under their tongue. The love of prestige and leadership which is a sinful state of the heart which will manifest from the tongues of activists and politicians through sinful speech such as mocking or insulting political opponents including with profanity, exaggerating or lying about what one has or will accomplish to promoting immoral positions in order to curry favor with people or to maintain leadership. For those who are involved in political organizing or running for office, it is incumbent upon them to take precautious to guard their hearts and tongues from the pitfalls of fame and leadership.

Some suggestions for guarding from the love of prestige and leadership:

1. Remember that fame and political authority are weighty tests from Allah (Mighty & Sublime). The more responsibility equals the greater accountability on the Day of Judgement. Imam Ali understood this well when he was basically forced to accept leadership after demands from the Muhajireen and Ansar after the murder of Uthman bin Affan (may Allah be pleased with him); Imam Ali stated, “Leave me and seek someone else.”

2. Know that the Prophet (prayers and peace be upon him & his family) dissuaded some of his companions such as Abu Dharr (may Allah be pleased with him) from seeking leadership. Those who are wise must be honest with themselves about not only if their seeking leadership for their ego’s or pocket’s firstly or for the sake of Allah (Mighty & Sublime) to serve people.

3. Do not be in the company of persons who always agree with you and serve you, but instead go to gatherings in which you attend as a regular person without seeking recognition. Moreover, humbly sit with a shaykh or guide to be reminded about Allah (Mighty & Sublime) and to be checked if need be.

4. Do a regular act in secret without anyone knowing while accustoming one’s self that it is guaranteed to be accept by Allah (Mighty & Sublime). Remember when Abu Bakr (may Allah be pleased with him) used to be secretly go to do chores for a poor elderly blind lady outside of al-Madinah.

5. Know that any person or group that has political power was allowed to do so by Divine decree or allowance. Perhaps there is wisdom while a person or people are not in a seat of authority. In fact, the restriction from obtaining political authority could be a guard from a person or persons entering Jahannam due to the negative effects and sins they would incur.

I am far from apolitical, but I am not in favor of identity politics nor being involved in politics for the sake of power. I also do not have anyone who I view as a personal enemy, but if I did, I would not wish upon him or her the fitnah of political leadership.

May Allah guide us to what is best, and guide those of us who are involved in politics towards the path of inward purification and scruples.

In the Western context, spirituality is a state of being divorced from organized religion with rules that regulate behaviors and ethics in public life. Spirituality is not contingent of submission and scruples but what makes the self/ego (Nafs) feel content as it is considered a private affair. This spirituality is deceptive as it centers the self and what makes it feel good. Moreover, it inclines towards ease and even in terms of denial of the self, such denial is done on the terms of one’s own ego. Unfortunately such (mis)understanding has crept into Muslim understandings replacing traditional ways of disciplining and refining the inward self with a type of fast food Burger King “Have it your way” mentality.

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It is narrated in al-Mudawwanah al-Kubra which is a text of Imam Malik's opinions compiled by a student of a student of the imam that the imam stated concerning praying with the right hand folding over the left hand that “I do not recognize that in the obligatory prayer, for it is despised.”

قَالَ مَالِكٌ : فِي وَضْعِ الْيُمْنَى عَلَى الْيُسْرَى فِي الصَّلَاةِ ؟ قَالَ : لَا أَعْرِفُ ذَلِكَ فِي الْفَرِيضَةِ وَكَانَ يَكْرَهُهُ

He did say, however, that folding hands in prayer for non-obligatory prayers (Nawafil) is not problematic if the purpose of is for aid when standing in prayer for long periods of time such as Qiyam al-Layl. This point illustrates that his unfolding hands in prayer had nothing to do with being tortured.

Point number two is that Imam Malik, who was from the Salaf, stated that when asked about why he prayed with his hands unfold was because he “saw the one who he followed, Abdullah bin al-Hasan [bin al-Hasan bin Ali bin Abi Talib], doing that.”

أن الإمام مالكاً سئل عن السدل فقال: رأيت من يقتدى بفعله عبد الله بن الحسن يفعله

Abdullah bin al-Hasan (may Allah be pleased with them) was the shaykh of Bani Hashim of his era of the Salaf.

From the first generation, it is narrated that Imam Ali bin Abi Talib (may Allah ennoble his counteance) and Abu Bakr (may Allah be pleased with him) were reported to have prayed with hands unfolded. And from the second generation, al-Hasan al-Basri, Mujahid bin Jabar, ‘Ata bin Abi Rabah, and Ibrahim an-Nakha’i (may Allah have mercy upon them) also did not fold hands during prayer. From the Salaf of the Prophet’s descendents, Muhammad al-Baqir bin Ali bin al-Husayn bin Ali bin Abi Talib (may Allah be pleased with them) prayed the same way.

Najdis most certainly say that they have their proofs from hadith books in favor of praying with hands folded which is fine. What is not correct is for them to lie on Imam Malik in the name of following the way of the Salaf, which ironically ignores the positions of righteous Salaf.

And Allah knows best.

One of the biggest problems that Muslims face who enter into the deen is the expectation that the sensitivities of others should be their priorities especially those born abroad and their children and sometimes even grandchildren. A prime example of this took place in the last presidential election where African Americans who voted for former Vice President Kamala Harris were labeled by many as sell-outs and Uncle Tom’s for not embracing the speculative notion that Democrats must be taught a lesson because of their support of Israeli war crimes and ethnic cleansing of Palestinians. It was falsely posited as if you vote for Harris, you support genocide as if one cannot be both against genocide while also not having a Palestine first political agenda or Palestine or Bust socio-political viewpoint. More recently something similar took place where some young Palestinian activists went to a masjid located in Detroit with a 100% African American congregation in which they asked for monetary support; the masjid did not donate to their organization which subjected elders to be yelled at and put on blast on social media as sell-outs. Nevermind that these activists had no relationships with anyone in the masjid, never pray there, nor asked the members what struggles that they face in the poorest major city in America. Personally, I have deep concern for Palestinians and want an end to the occupation but am not vested in a secular Palestinian state. If the people were free of Israeli occupation and under the goverance of Jordan or even Turkey, that would be none of my concern. Da’wah and Hifz ad-Din meaning protection of the ablity to practice al-Islam in America and Michigan specifically are my two primary concerns. I know many who have entered into the deen that share these priorities while having concern for Muslims abroad, but those issues abroad are tertiary. Unfortunately many who hold such are overtly called out at times or at other times fall under insinuations of being ignore of the concerns of Ummah which is a form of spiritual blackmail.

Another example of this relates to sectarianism between varying movements that originated abroad based upon interpretations of the deen or rooted in political movements. The Sunni vs Shi’i animosity which I view more as political than actually theological especially as it relates to contemporary issues with Gulf monarchies and Iran is one example. Other long term beefs that get sometimes thrusted on upon Muslims from non-immigrant backgrounds are neo-traditionalists vs political reformists like the Muslim Brotherhood and Jama’at al-Islami to Barelvis vs Deobandis. People who enter into al-Islam who have family members of different faiths that regularly navigate those relations without hatred should not be expected to take on the animosities of Muslims abroad regarding sectarianian conflicts which have not only failed their societies abroad but are used by non-Muslims to keep their populations distracted or divided to be exploited. Just as many who enter the deen can have wonderful relations with their families and friends while disagreeing with some of their beliefs and social norms, it should not be expected that we need to pick sides so to speak by articulating vitiriol, cherry-picking, or advancing misinformation by other Muslims. And of course, this picking sides primarily relates to the so-called Middle East and Indian Subcontintent. Personally again, many of my friends and I say among ourselves that we have no dog in that race and have no stomach for that. We instead embrace the idea of Ahl al-Qiblah and hold firmly to the basis of the deen with firmness in not being forced to accept what is from speculative evidence.

Of course there are also the problematic attitudes within the community such as trying to force a “Muslim name” upon those who enter into the deen like telling Mike that his name is now Umar or Sally is now Ai’shah to wanting to change persons’ dress codes to fit foreign cultural standards not just proper covering of ‘Awrah. Again, those who do these things and the above are generally well-meaning yet are involved in problematic conveyance. While I am all for people holding on to their cultural expressions and their political sensibilities, that should not be propagated to be embraced by those entering the deen. Again, they also should not make that which is based upon speculative evidence in deen and/or political theory to be the only correct creed and practice or socio-political agenda for those who embraced the deen. Perhaps innoculating Muslims new to the faith and having gatherings to deprogram them from such may be the best path forward for “convert” gatherings rather than having generic themes that may inadvertently reproduce the problem. Instead of the Miseducation of the Negro written by Dr. Carter G. Woodson over a century ago, we need a program called The Miseducation of the Well-Meaning Muslim.

Allah تعالى Whom there is nothing like Him is in authority over all of His creation including us. This isn’t “ta’wil” but a statement of fact as well as statement of how language is understood. This was the creed of the Salaf who were not upon anthropomorphism.

As for those who criticize the Nation of Islam about G-d being a man yet believe that Allah تعالى has literal limbs, is literally over a creation, and physically descends in the last third of the night, they actually have more in common with the Nation than they would like to admit. Both advance the belief that Allah تعالى occupies spaces.

Ustadh Abdullah bin Hamid Ali gave a valuable translation on ibn al-Jawzi al-Hanbali’s رحمه الله refutation of those who falsely brought corporeality into the creed of some Muslims in the name of Hanbali creed which some today misunderstand as Athari creed. Ibn al-Jawzi defended Imam Ahmad رحمه الله from those who claimed to follow him that misrepresented his creed.

You can purchase the book here: https://www.amazon.com/dp/B00IFJ8H26?ref=cm_sw_r_ffobk_cso_cp_apin_dp_GK2H2J0ZMAJ5RZJXW3ZN&ref_=cm_sw_r_ffobk_cso_cp_apin_dp_GK2H2J0ZMAJ5RZJXW3ZN&social_share=cm_sw_r_ffobk_cso_cp_apin_dp_GK2H2J0ZMAJ5RZJXW3ZN&bestFormat=true

A series of videos recently posted by the so-called Nation of Gods and Earths aka 5% Nation show world famous rap producer and rapper RZA from the Wu Tang Clan talking about his relationship with Islam. Over 2 years ago, RZA along Cappadonna from the Wu reportedly accepted mainstream Islam. I assumed that it was a true shift away from the 5% Nation heterodoxy as two other Wu members before, Raekwon and Ghostface Killah, became actual Sunni Muslims despite them continuing to make haram music. However with viewing some of an interview of the RZA that was recently dropped about his current relationship with the 5% Nation, it is clear that he never relinquished beliefs that are clear heresy which must be explained to him and clarified to the public.

Blackamericans have been miseducated about Islam from varying angles. One problem is the issue of self identification meaning that anyone can call themselves whatever they want in America even when such self identification violates objective criteria; being Muslim is based upon adhering certain clear beliefs and is not merely a socio-political identity. Another issue in Blackamerica is the impact that proto-Islamic movements, the Nation of Islam and the 5% Nation in particular, have had in the Black community, including some positive aspects, especially in early in the Civil Rights Movement Era and time of the formation of Hip Hop culture which blurred the lines between heterodoxy and orthodoxy among Black folks in general. Another aspect ironically is the so-called Salafi movement in the Black community which actually has more in common with the 5% Nation than they would accept when it comes to belief in Allah given they subcribe to the false idealogical that Allah resides in a location. For this segment however, I will focus on a few of RZA’s misguided comments that I may probably go into deeper in the form of a future video.

Besides RZA referring to the interviewer as “god” more than once, he made that comment that Allah is not unseen and said that this is where the mistake resides for mainstream Muslims who do not refer to Allah as seen. This is the old “mystery god” teaching which the 5% Nation took from the lessons of the Nation of Islam. Obviously, the Divine who is Omnipotent cannot urinate and defecate on himself as infants do, cannot be arrested, nor die. The whole Fard Muhammad being Allah in the person to the Black man being “god” is so easy for misducated “negros” to accept who come from Christian backgrounds given it was passed down for centuries in Blackamerican culture that Jesus is the Divine in the form of a man. Of course, ‘Isa (peace be upon him) was born from a woman and relieved himself of urine and feces as all humans do. Thus, it is not seen outside of the majesty of the Divine to a people that have been preconditioned to think that a god can urinate or take a nap.

He also stated that Islam means submission, and all people submit to Allah willingly and unwillingly, which makes everyone Muslim in essence - this was the RZA’s “building” on his taking the Shahadah or declation of faith in Islam. Obviously this is incorrect as faith requires conviction to be counted as a believer in that faith, and Islam in Arabic means Istislam or willful submission. Males from the 5% background love to “science” up things and are infamous for going on etymological wandering excurions; I grew up around them and know the “sciencing” well. RZA, of course, seemingly does not know Arabic well enough to look into a basic Arabic lexicon, but even if he can, he “scienced up” an explanation which was bogus which is common 5% wizardry.

Another serious problem is that he talked about the Qur’an and Prophet Muhammad’s path as being outdated as if they were expired or abrogated for Blackamericans. This is a clear statement of disbelief which I won’t even elaborate on further at this time.

He also made a ridiculous comment that he obtained “knowledge of self” and purified himself from the inward “devils”; thus, he fulfilled what was in the Nation of Islam lesson book which earned him free transportation to Mecca. If he did get a free trip in fact to Makkah and al-Madinah, it was because he is a famous person, and it is not abnormal for famous individuals to receive invitations from the Saudi religious authorities or embassy for free trips to Umrah or Hajj. It is not any tangible proof of the lessons being “right and exact” nor of him purifying his ego in perpetuity. For that matter, I received such a trip in 2010 from the Saudi embassy to make Hajj, and I am not even a famous rapper, entertainer, or politician.

Muslims, Blackamerican Muslims in particular, do no favors to the likes of the RZA or Blackamericans who do not claim to be Muslims when we applaud people who hold such beliefs as actual Muslims. That does not diminish any positive contributions that members of the 5% Nation have contributed in somecapacity to the community or to “the culture.” What it clearly demonstrates to me is that we have to tremendously step up our da’wah efforts to inform people what Islam truly is and isn’t and to increase our positive contributions in our community right here. May Allah guide the RZA to the right path and protect others from being misguided by him.

Islamic scholars per the rigorously authenticated speech of the Prophet (prayers and peace be upon him & his family) deem it impermissible to attack emmissaries and diplomatic deputies especially when such are welcomed by Muslims leaders who host them. It does not qualitatively matter if those Muslim leaders themselves are just, nor is the standard that such countries being hosted have targeted embassies themselves. They are not our teachers nor our standard.

Allah (Mighty & Sublime) says in Surah Aal ‘Imran, Ayah 160:

If Allah helps you, none can defeat you. But if He denies you help, then who else can help you? So in Allah let the believers put their trust.

It is Allah (Mighty & Sublime) who is non-contigent that brings victory over the contigent. The ends justifying the means is not the Prophetic standard.

As I sympathize with the innocent people of Iran being subjected to more bombing and hardship, I disagree with the attempted sacking of U.S. embassies in Pakistan and Iraq, the attack against the U.S. consulate in Dubia, and Iran's threat to attack Israeli embassies. The ends don’t justify the means, and American Muslims should not cheer on such activities much less strike out at any embassies due to rage. Legitimate grievances must be addressed through legitimate means, and those means must align with the teachings of the Prophet (prayers and peace be upon him & his family).

May Allah grant us victory through patient perseverance and lawful action.

And Allah knows best.

It has been authentically narrated from Abdullah bin Mas'ud (may Allah be pleased with him) that Laylah al-Qadr is on the 17th night of Shahr Ramadan which is congruent with the Night of Badr which was the 17th night of Shahr Ramadan in 2 A.H., that daybe being in the first year in which fasting Shahr Ramadan was obligatory on our Ummah. In Surah al-Anfal, Ayah 41, Allah (Mighty & Sublime) says:

Know that whatever spoils you take, one-fifth is for Allah and the Messenger, his close relatives, orphans, the poor, and ˹needy˺ travellers, if you ˹truly˺ believe in Allah and what We revealed to Our servant on that decisive day when the two armies met. And Allah has power over all things.

Imam al-Hasan bin Ali bin Abi Talib and Abdullah bin Abbas (may Allah be pleased with them) stated that the decisive day (Yawm al-Furqan) is the 17th of Ramadan, the Day of Badr.

In Surah al-Qadr, Ayah 4, Allah (Mighty & Sublime) said:

The angels and the Spirit descend with the permission of their Lord with every decree.

The Spirit in this ayah is understood to be Jibril (peace be upon him). It is widely narrated that Jibril and angels were with the Prophet (prayers and peace be upon him & his family) and 313 of his companions (may Allah be pleased with them) at the Battle of Badr.

Imam Ahmad bin Hanbal (may Allah have mercy upon him) stated that the People of al-Madinah among the Salaf would look for Laylah al-Qadr on the 17th night in Shahr Ramadan. It is also had been narrated that the People of Makkah among the Salaf would look for Laylahl al-Qadr on the 17th and make 'Umrah on that night. Al-Hasan al-Basri and Abu Ja’far Muhammad al-Baqir bin Ali bin al-Husayn bin Ali bin Abi Talib (may Allah be pleased with them) also stated the view about Laylah al-Qadr being on the 17th.

Thus, I personally begin anticipating Laylah al-Qadr on the 17th night of Shahr Ramadan but not exclusively on that night. And Allah knows best.

For those who go by calculation and global sighting methods for determining the start and end of Islamic lunar months, the following discourse will probably not serve any purpose. However for those who are committed to regional moonsighting especially those that hold that sighting in one’s time zone is most appropriate, these varying opinions may hold some importance. Morever, this especially holds true in areas such as mine, meaning the Midwest in America, when most of the evenings in the winter time are cloudy which makes sighting with the naked eye highly unlikely. Therefore, this can cause an issue when it comes to the 29th day of Sha’ban in which the next possible day could be the 1st of Shahr Ramadan. Hence, we can look into what the scholars of the Madhahib have said concering fasting the Day of Clouds (Yawm al-Ghaym) also known as the Day of Doubt (Yawm ash-Shakk).

Before proceeding, we have an advantage in this matter in comparison to generations of old as we have technology such as going to NASA's moon guide in which we can have a satellite view of the phases of the moon per the naked eye, binoculars, or telescope view. Moroever, we have trusted contacts which we can call as well as going to www.crescentwatch.org for confirmed sightings. So even if it is cloudy, we can have a level of certitude about the verfication or possibilty of the moon being sighted.

The majority opinion of scholars of Ahl as-Sunnah view fasting Yawm al-Ghaym or Yawm ash-Shakk to be impermissible with the intention of fasting it as a possible 1st day of Shahr Ramadan. If the day is doubtful but is fasted as a voluntarily fasting day without the intention of it being the first day of Shahr Ramadan, it is permissible to fast that day according to scholars of Madhhab Hanafi and Madhhab Maliki. If it is found out later that it was actually the 1st day of Shahr Ramadan, that day of fasting needs to be made up. According to Madhhab Ibadi, fasting this day is despised (Makruh), and that when cloudly, the day should be completed as the 30th of Sha'ban.

The majority position, however, in Madhhab Hanbali is that Yawm ash-Shakk should be fasted though ibn Taymiyyah disagreed. My teacher Shaykh Dr. Ali Suleiman Ali (may Allah preserve him), who is a graduate of the University of al-Madinah that I have read comparitive fiqh with including Bidayah al-Mujtahid by ibn Rushd (may Allah have mercy upon him), confirmed to me that this is an acceptable position among traditional Hanbalis. The relied upon position of Madhhab Zaydi is that fasting this day is highly recommended as Shaykh ash-Shawkani (may Allah have mercy upon him) mentioned that this was the position of the majority of early scholars from Ahl al-Bayt.. This is also the relied upon position of the 12ver Shi’ah or Madhhab Imami.

Based upon considerations of modern techonology as well as taking the position that regional sighting relates to those whom we share the sky of night with, I disincline from fasting Yawm al-Ghaym or Yawm ash-Shakk. I will not say that it is forbidden especially given a group of the Sahabah did not rule it as forbidden even if disliked and is a relied upon position of many of the Salaf of Ahl al-Bayt. I am far from qualified to make such a pronouncement! It is my advice in this regard to follow a mufti or scholar in your jurisdiction that you trust based upon his madhhab. This is an issue, however, of scholarly disagreement, so please do not go around telling people that fasting Yawm al-Ghaym or Yawm ash-Shakk is impermissible thus sinful. That would be a rookie mistake, even though some imams that are dogmatic or have not deeply studied comparative fiqh make such mistakes.

And Allah knows best.

There are four different positions taken within the community:

1. The calculation method in which the start and end of Shahr Ramadan is pre-determined irrespective of moonsighting with an optical aid or the naked eye. This is the position of the Fiqh Council of North America which is under the Islamic Soceity of North America (ISNA).

2. Global sighting in which communities go by a sighting anywhere in the world usually based upon the Saudi declaration. Many Arab Sunni communities follow this.

3. Regional sighting with an optical aid. By regional, this is taken to be in the Americas or Western Hemisphere in which a sky for night is shared in this part of the globe.

4. Regional sighting with the naked eye in which two eye witnesses sight the moon. This is the methodology that many Deobandis follow and the community of Imam Warith Deen Mohammed. If the moon is not sighted for groups 2, 3, and 4 at the end of the 29th day of Sha’ban, Shahr Ramadan starts the following night automatically as an Islamic lunar month cannot be 31 days.

These different opinions stem from two realities, the first being a lack of binding religious authority and the second being in a non-homogenous community. In a Muslim majority country such as Morocco in which the madhhab of the state is Maliki, the Ulama council or authority sanctioned by the government gives a declaration which all masajid follow. That is simply non-existent in America. Also, American Muslims especially in large metropolitan areas have people from many different religious methodologies and ethincities. Even 12ver Shi’ah are divided within the same madhhab in Michigan, for example, as to when they start Shahr Ramadan based upon calculation method and regional sighting without optical aid.

This issue in my opinion should be looked at as nothing but a difference in fiqhi understandings just as we deal with them everyday in the community. For instance, even if we look at the 4 Sunni madhhab on a week to week basis, there are differences of opinion that we overlook everyday such as what constitutes valid Wudu and Ghusl, what breaks ritual purity (Taharah), the wording of the Adhan and Iqamah, where to raise hands for the Takbir to start Salah, where to place hands in Salah meaning to the sides unfolded, below the navel folded or above the navel folded, the saying of the Basmalla in Salah outloud, silently or completely ommitting it, when Asr time comes in, making Jumu’ah prayer before Zawal or after Zawal, etc. Since we can navigate these and more on a day to day or week to week basis, this issue should be navigated without controversy.

In an area with over 100 masajid such as Metro Detroit, families have the option to start and stop Shahr Ramadan according to the fiqh which they follow. In a small town in which there may be only 1 masjid such as Muskegon, Michgan, a family should go with the ruling of the leadership of that singular masjid. Also, there should not be different start and end dates within the same homes for families. Given that the men of houses are their imams, families should follow the decisions of those men. Every group must have a leader (Amir) even when traveling, and the leaders of homes are the men. Wives differing from husbands in this matter especially when they have children sends a disasterous life lesson in general.

Whenever you or your family begins Shahr Ramadan, may Allah (Mighty & Sublime) accept your fasting, prayers, charity, and good deeds.

And Allah knows best.

For starters, Prophet Muhammad (prayers and peace be upon him & his family) did not use the phrase Salah at-Tarawih. On searching, the phrase cannot be found in ahadith that are rigorously authenticated (Sahih), well authenticated (Hasan), nor weak (Da’if) in chains of transmission. Tarawih is linguistically related to the word Rawh and Rahah meaning to find refreshment or rest as in taking breaks in between Rak’ah. Of course, we should be concerned more about meanings than terminology, but this point needed to be made from the start. It is well known of course that the Prophet (prayers and peace be upon him & his family) performed voluntary night prayers (Qiyam al-Layl) during Shahr Ramadan. None from the Ummah disputes this point. Before even mentioning the issue of how many Rak’ah should our Qiyam al-Layl be however, let us investigate if these prayers in congregation in masajid is an established Prophetic Sunnah or not.

It is narrated in Sahih al-Bukhari in Hadith #2010 that the Prophet (prayers and peace be upon him & his family) one Shahr Ramadan went to the masjid in the middle of the night to pray, and some people joined him in prayer. On the second night, he went to pray, and more people joined. On the third, he prayed then the masjid filled to capacity. He did not go the fourth night but instead came to the masjid for the morning prayer. After performing the obligatory prayer, he informed the Sahabah that their presence in the masjid was known to him, but he did not come out to the prayer because he was afraid that it would be taken as an obligation upon them that they may be too weak to uphold. He left this way as not praying Qiyam al-Layl in during Shahr Ramadan in the masjid for the rest of his life. According to Sahih al-Bukhari in Hadith #6113, some of the Sahabah came to his house the next night insisting that he come to lead them in prayer for Qiyam al-Layl which angered him. He then scoulded them for their insistence despite his concern that this prayer could be made an obligation upon them. He then told them, “It is upon you to pray in your homes. Surely the best prayer of a person is in their home except for the [five] obligatory prayers.”

Therefore though there is Prophetic precedent for praying what we call Salah al-Tarawih in masajid during Shahr Ramadan as he did for three nights, his final Sunnah was to pray this prayer in his home, and he command the Sahabah to do so. This continued to the end of his life. During the government of Abu Bakr (may Allah be pleased with him), there was no Salah at-Tarawih in masajid. This practice did not become institutionalized until the second half of the government of Umar bin al-Khattab (may Allah be pleased with him). One night according to the narration in Sahih al-Bukhari Number #2010, Umar went to the masjid and found people praying in different groups, so he decided to organize them to pray behind one reciter who was Ubay bin Ka’b (may Allah be pleased with him). When he came back the next night and saw them praying in congregation together, he remarked, “What an excellent innovation this is (Ni’ma al-Bid’atu Hadhihi)!” Thus, this is the origin of when Salah at-Tarawih became a nightly occurrence every night in many masajid.

As the practice of praying Salah at-Tarawih became widely practiced later in succesive generations, noteable men among the early generations found praying at home to be better as in the final practice of the Prophet (prayers and peace be upon him & his family) and the practice of Abu Bakr who was better than Umar. It is well known that Abdullah bin Umar later disagreed with his father’s ruling on this issue. According al-Musannaf of as-San’ani Narration #7742, a man came to ibn Umar asking about praying behind an imam during voluntary prayers in Shahr Ramadan in which he told him in a strong manner to pray in his home. Al-Bayhaqi narrated similar. It is narrated in al-Mudawwanah al-Kubra that Imam Malik bin Anas (may Allah have mercy upon him) preferred to pray Qiyam al-Layl in his home during Shahr Ramadan and stated that it was better for a person to pray at home. He did state, however, that those who are not strong enough in determination to pray at home could pray behind an imam in the masjid. Imam Malik also referenced the directive of the Prophet (prayers and peace be upon him & his family) to the Sahabah to pray at home as his legal reasoning for his opinion. Qadi Abu Yusuf who was one of the chief students of Imam Abu Hanifah (may Allah have mercy upon them) also held that praying alone at home is superior to praying in congregation in masajid for Qiyam al-Layl inn Shahr Ramadan.

To say that a community is sinful or deviant by not having Salah at-Tarawih every night is an extreme position in the view of my teachers though this was the view of Imam at-Tahawi (may Allah have mercy upon him) who was a Shafi’i that later became Hanafi. To the other extreme is the likes of 12ver Shi’ah who say that it is a sinful innovation and a sign of deviance to prayer Salah at-Tarawih in masajid in congregation. Of course, they dismiss the narration accepted by Sunnis and Zaydis such as Imam Yahya bin Hamzah adh-Dhamari (may Allah have mercy upon him) which states that Imam Ali (may Allah ennoble his countenance) walked by masajid full with people praying Salah at-Tarawih then said, “May Allah shine light into Umar's grave just as he brought light upon us in our masajid.” As there was Prophetic precedence for Salah at-Tarawih although there was a difference of opinion among the jurists among the Sahabah about this matter, it would be improper to disaway people from attending just as it is improper to impose attendance.

Regarding the amount of Rak’ah for Salah at-Tarawih, it is important to remember in general that voluntary prayers are unrestricted in number throughout the year. Besides the five times in which volunatary prayers are discouraged, there is no limit as to how many prayers we can make. It is reported that Ali bin al-Husayn also known as Zayn al-Abidin (may Allah be pleased with him) used to make one thousand Rak’ah within a twenty four hour period. People will be rewarded based upon how many Rak’ah they do and every letter (Harf) of the Qur’an that is recited. In terms of Shahr Ramadan, there are differing numbers relayed in narrations not just limited to eight or twenty Rak'ah of Qiyam al-Layl. That these prayers are not mandatory much less have a mandatory number that must be done should suffice us to forgo quarrels on this issue. If a Hanafi or Ibadi only wants to pray eight Rak’ah in congregation and pray the rest at home, that should be no problem. If a Shafi’i is in a masjid in which twenty Rak’ah are prayed, that should also be no problem. If a Maliki or Zaydi prays Salah al-Isha in the masjid then goes home to pray twenty Rak’ah alone, that is not a problem and is frankly no one’s business.

I personally pray my Qiyam al-Layl at home except when out fundraising in the community. My concentration in prayer is better praying alone, and I do not see evidence that one juz of the Qur’an must be read every night in Qiyam al-Layl as has become the custom here. For someone else who gets too comfortable at home and will not pray Qiyam al-Layl except for being in congegation, that’s fine. To each his own. The point is that these matters should not be imposed as obligations, nor should charges of ignorance or deviance be leveled against those who hold varying views on how many Rak’ah to pray.

And Allah knows best.

Good and evil cannot be equal. Respond to evil with what is more beautiful, then the one you are in a feud with will be like a close friend. - Al-Qur’an (41:34)

Do not be people without minds of your own, saying that if others treat you well, you will treat them well, and that if they do wrong, you will do wrong. But (instead) accustom yourselves to do good if people do good and not to do wrong if they do evil. - Prophet Muhammad (prayers and peace be upon him & his family)

As Muslims, we are not permitted to enter into houses of worship with the intent of disrupting others’ prayer services especially on the holy days. These misguided activists in their quest of “speaking truth to power” did nothing to positively influence the pastor in question nor the congregants of that church, some of them who may have sympathy for immigrants. They did nothing constructive for the cause and most likely committed crimes in the name of protesting law enforcement abuses. Furthermore, these activists reinforced the stereotype that the Left are nothing but a profane bunch that have no regard for the sacred including sacred spaces.

Some might say that since Jesus (peace be upon him) allegedly expelled money changers from the temple which was a disruption that by analogy they were disrupting a pastor who is an ICE agent in the same light. We should not affirm such a misunderstanding as Muslims. For one, we cannot affirm that Jesus (peace be upon him) actually did that as it is our belief that his gospel is not its pure form, and the Qur’an nor widely transmitted authentic hadith corraborate that act from him. Moreover, we are bound by the shari’ah of Prophet Muhammad (prayers and peace be upon him & his family) even if this was permitted by Jesus (peace upon him) which again is highly doubtful. The other point is that the same verse in Matthew which alleges that Jesus (peace be upon him) expelled the money changers was because “My house was designated as a house of prayer” which was exactly what those people were doing on Sunday. It was not a pro-ICE political rally.

The goal of our activism is to be sacred in means not just objectives. Muslims should not follow these “Progressives” in such protests even when we agree with them about certain types of injustices or abuses.

Anti-Jewish hatred is definitely a historical problem in the West. From priot to the Spanish Inquistion to the Holocaust, societies led by Western Europeans have been the most prolific in demonizing Jewish people to killing them. Admittedly, there are some Muslims especially in the “Middle East” that have used racist tropes when talking about Jewish people. However, hatred and mistreatment of Jewish people has not been the default of Muslims in the span of 1,500 years. Anti-Zionism among most Muslims and many Christians as well as ultra-Orthodox and “progressive” Jews, however, is due to the illegal occupation of Palestine and portions of Syria and Lebanon that has resulted in hundreds of thousands of deaths and injuries in the past 80 years does not equal hatred of Jewish people as a quasi-ethnic group. In fact, protesting the war crimes of the IOF is a sign of love for humanity and stance against the racist notion that one group of people who identify with a secular nation-state have the right to displace and kill others in the name of quasi-ethnic supremacy.

Since the attack, Muslims in Australia are facing backlash including pig heads being placed in a Muslim cemetery. Even the dead who had nothing to do with this dreadful attack cannot rest in peace much less their relatives who are still alive. As we condemn the attack at Bondi Beach as un-Islamic, we must always challenge the notion that peaceful protests against the IOF somehow must be stifled or criminalized in the name of combating hatred of Jewish people. This holds true in this case too especially since we have not been presented a shred evidence that the shooters were motivated by such peaceful protests.

In the past, I have written about Sayyidah Fatimah’s merits. Only within the last year have a small group of Sunnis gathered in my area, Metro Detroit, to read the Mawlid of Fatimah written by by Sayyid Muhammad bin Hasan bin Alawi al-Haddad (may Allah have mercy upon him). Outside of Morocco, Yemen, and where Ba’Alawis have strong influence such as in Indonesia, the rememberance of Sayyidah Fatimah is rarely heard and even avoided around the time of her birth. Of course, the reasoning why it has been undermined relates to the promulgation that it is an innovation copying the Shi’ah.

Sayyidah Fatimah per historical majority opinion of traditional Sunni scholars is the most virtuous woman in our Ummah. Moreover, some traditional Sunnis have held that she is the most virtuous person in the Ummah in general including given rank over Abu Bakr and Umar (may Allah be pleased with them). Given that she is from the best Ummah, I was taught that she has a rank over Maryam the mother of 'Isa (peace be upon them both). It is narrated from our Mother A’ishah (may Allah be pleased with her) said that no one in their character and mannerism resembled the Prophet (prayers and peace be upon him & his family) more than Sayyidah Fatimah. Thus the marginalizaton of her rememderance is a true disservice, and the subtle attempts to lower her status are an afront to the Sunnah itself. It is not a benign issue is the point.

During this time of Sayyidah Fatimah’s birth, let us revive her rememberance. Her virtues that have been clearly authenticated should be read in our households. As fathers, we should stand up and kiss our daughters when they first enter into the house as the Prophet (prayers and peace be upon him & his family) did with Sayyidah Fatimah which is putting the Sunnah into practice. In these are great blessings and rewards.

May Allah increase us in love for the Leader of the Women of Paradise Fatimah az-Zahra. Ameen.

Everywhere that Muslims successfully had thriving civilizations historically, they made positive contributions to those socities. These contributions were not passive by doing the bare mininum of paying taxes and not harming persons who were not Muslims. It was through their sincerity towards Allah (Mighty & Sublime) that they fed the poor and gave medical care to the ill. Instead of intellectual copycatting, they refined existing currents and were knowledge producers which brought new frames of viewing the world and advanced intellectual rigor. They cared about the Ummah in a global sense but prioritized establishing institutions that provided benefit in their own jurisdictions which indigenized Islam over time. This was imbedded as a type of mission statement.

What I mentioned above is currently not the priorities framework of the majority of the American Muslim community reflected in its national organizations and masajid in large metropolitan areas to smaller municipalities. It is not reflected in our communal discourse by anedecotally looking at what Friday sermons are based upon throughout the year to the percentage of our charitiable spending and volunteering of time. Our actions or non-actions speak the loudest.

It is naive for American Muslims to think that they can simply produce madaris, build some exclusive subdivisions or quasi-ethnic enclaves and depend on the letter of the American civil rights laws to protect the community to have multiple generational sustainability here. In addition, wishfully thinking that a bunch of brown people are going to build Amish type communities in rural areas throughout America is also a pipedream for numerous reasons.

I have been in serious coversations with like minded people who are Indian/Pakistani, Arab, and African American regarding the status quo of sincerely misplaced communal priorities. In sha Allah, what we are discussing will hopefully come into fruition to push a new discourse in our community compared to what we currently have which is not serving us well now muchless looking 50 years down the road.