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Shaykh Hamza Yusuf And The Question of Rebellion In The Islamic Tradition
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In recent years, Shaykh Hamza Yusuf, a notable Islamic scholar from North America, has gained global prominence by supporting efforts by the United Arab Emirates (UAE) to deal with the fallout of the Arab revolutions. The UAE is a Middle Eastern autocracy that has been the chief strategist behind quelling the Arab revolutionary aspiration for accountable government in the region. Shaykh Hamza views himself as helping prevent the region from falling into chaos by supporting one of its influential autocratic states.
However, more recently, he has become embroiled in another controversy because of comments he made regarding the Syrian revolution in 2016 that surfaced online earlier this week and for which he has since apologised. I will not discuss these comments directly in this article, but the present piece does have a bearing on the issue of revolution as it addresses the question of how Islamic scholars have traditionally responded to tyranny.
Thus, in what follows, I somewhat narrowly focus on another recent recording of Shaykh Hamza that has been published by a third party in the past couple of weeks entitled: "Hamza Yusuf's response to the criticism for working with Trump administration". While it was published online at the end of August 2019, the short clip may, in fact, predate the Trump controversy, as it only addresses the more general charge that Shaykh Hamza is supportive of tyrannical governments.
Thus, despite its title, the primary focus of the recording is what the Islamic tradition purportedly says about the duty of Muslims to render virtually unconditional obedience to even the most tyrannical of rulers. In what follows, I argue that Shaykh Hamza's contention that the Islamic tradition has uniformly called for rendering obedience to tyrannical rule—a contention that he has been repeating for many years—is inaccurate. Indeed, it is so demonstrably inaccurate that one wonders how a scholar as learned as Shaykh Hamza can portray it as the mainstream interpretation of the Islamic tradition rather than as representing a particularly selective reading of fourteen hundred years of scholarship. Rather than rest on this claim, I will attempt to demonstrate this in what follows. (Note: this article was sent to Shaykh Hamza for comment at the beginning of this month, but he has not replied in time for publication.)
Opposing all government vs opposing a government
Shaykh Hamza argues that "the Islamic tradition" demands that one render virtually absolute obedience to one's rulers. He bases this assertion on a number of grounds, each of which I will address in turn. Firstly, he argues that Islam requires government, because the opposite of having a government would be a state of chaos. This is, however, to mischaracterise the arguments of the majority of mainstream scholars in Islamic history down to the present who, following explicit Qur'anic and Prophetic teachings, opposed supporting tyrannical rulers. None of these scholars ever advocated the removal of government altogether. They only opposed tyranny. For some reason that is difficult to account for, Shaykh Hamza does not, in addressing the arguments of his interlocutors, make the straightforward distinction between opposing tyranny, and opposing the existence of any government at all.
A complex tradition
Rather than support these tyrannical governments, the Islamic tradition provides a variety of responses to how one should oppose such governments, ranging from the more quietist—opposing them only in one's heart—to the more activist—opposing them through armed rebellion. The majority of later scholars, including masters such as al-Ghazzali (d. 505/1111), Ibn Rajab al-Hanbali (d. 795/1393), and Ibn Hajar al-'Asqalani (d. 852/1449) appear to have fallen somewhere between these two poles, advocating rebellion only in limited circumstances, and mostly advising a vocally critical posture towards tyranny. Of course, some early scholars, such as the sanctified member of the Prophetic Household, Sayyiduna Husayn (d. 61/680) had engaged in armed opposition to the tyranny of the Umayyads resulting in his martyrdom. Similarly, the Companion 'Abdullah b. Zubayr (d. 73/692), grandson of Abu Bakr (d. 13/634), and son of al-Zubayr b. al-'Awwam (d. 36/656), two of the Ten Companions Promised Paradise, had established a Caliphate based in Makkah that militarily tried to unseat the Umayyad Caliphal counter-claimant.
However, the model of outright military rebellion adopted by these illustrious scholars was generally relinquished in later centuries in favour of other forms of resisting tyranny. This notwithstanding, I will try to show that the principle of vocally resisting tyranny has always remained at the heart of the Islamic tradition contrary to the contentions of Shaykh Hamza. Indeed, I argue that the suggestion that Shaykh Hamza's work with the UAE, an especially oppressive regime in the Arab world, is somehow backed by the Islamic tradition can only be read as a mischaracterisation of this tradition. He only explicitly cites two scholars from Islamic history to support his contention, namely Shaykhs Ahmad Zarruq (d. 899/1493) and Abu Bakr al-Turtushi (d. 520/1126), both of whom were notable Maliki scholars from the Islamic West. Two scholars of the same legal school, from roughly the same relatively peripheral geographic region, living roughly four hundred years apart, cannot fairly be used to represent the swathe of Islamic views to be found over fourteen hundred years in lands as far-flung as India to the east, Russia to the north, and southern Africa to the south.
What does the tradition actually say?
Let me briefly illustrate the diversity of opinion on this issue within the Islamic tradition by citing several more prominent and more influential figures from the same tradition alongside their very different stances on the issue of how one ought to respond to tyrannical rulers. Most of the Four Imams are in fact reported to have supported rebellion (khuruj) which is, by definition, armed. A good summary of their positions is found in the excellent study in Arabic by Shaykh 'Abdullah al-Dumayji, who is himself opposed to rebellion, but who notes that outright rebellion against tyrannical rule was in fact encouraged by Abu Hanifa (d. 150/767) and Malik (d. 179/795), and is narrated as one of the legal positions adopted by al-Shafi'i (d. 204/820) and Ahmad b. Hanbal (d. 241/855). As these scholars' legal ideas developed and matured into schools of thought, many later adherents also maintained similar positions to those attributed to the founders of these schools. To avoid suggesting that armed rebellion against tyrants was the dominant position of the later Islamic tradition, let me preface this section with a note from Holberg Prize-winning Islamic historian, Michael Cook, who notes in his magisterial study of the doctrine of commanding right and forbidding wrong that "in the face of the delinquency of the ruler, there is a clear mainstream position [in the Islamic tradition]: rebuke is endorsed while [armed] rebellion is rejected."
But there were also clearly plenty of outliers, or more qualified endorsements of rebellion against tyrants, as well as the frequent disavowal of the obligation to render them any obedience. Thus for the Malikis, one can find Qadi Abu Bakr b. al-'Arabi (d. 543/1148) who asserts that advocating rebellion against tyrants is the main position of the madhhab; similarly among later Hanafis, one finds Qadi Abu Bakr al-Jassas (d. 370/981); for the Hanbalis, one may cite the positions of the prolific scholars Imam Ibn 'Aqil (d. 513/1119), Ibn al-Jawzi (d. 597/1201), and in a more qualified sense, Ibn Rajab al-Hanbali. Among later Shafi'is, I have found less explicit discussions of rebellion in my limited search, but a prominent Shafi'i like the influential exegete and theologian al-Fakhr al-Razi (d. 606/1210) makes explicit, contrary to Shaykh Hamza's claims, that not only is obeying rulers not an obligation, in fact "most of the time it is prohibited, since they command to nothing but tyranny." This is similar in ways to the stance of other great Shafi'is such as al-hafiz Ibn Hajar al-'Asqalani who notes concerning tyrannical rulers (umara' al-jawr) that the ulama state that "if it is possible to depose them without fitna and oppression, it is an obligation to do so. Otherwise, it is obligatory to be patient." It is worth noting that the normative influence of such a statement cited by Ibn Hajar transcends the Shafi'i school given that it is made in his influential commentary on Sahih al-Bukhari. Once again, contrary to the assertions of Shaykh Hamza, there is nothing to suggest that any of the illustrious scholars who supported rebellion against tyrannical rulers was advocating the anarchist removal of all government. Rather they were explicitly advocating the replacement of a tyrant with a just ruler where this was possible.
Al-Ghazzali on confronting tyrants
A final example may be taken from the writing of Imam al-Ghazzali, an exceptionally influential scholar in the Islamic tradition who Shaykh Hamza particularly admires. On al-Ghazzali, who is generally opposed to rebellion but not other forms of opposition to tyranny, I would like to once again cite the historian Michael Cook. In his previously cited work, after an extensive discussion of al-Ghazzali's articulation of the doctrine of commanding right and forbidding wrong, Cook concludes (p. 456):
As we have seen, his views on this subject are marked by a certain flirtation with radicalism. In this Ghazzālī may have owed something to his teacher Juwaynī, and he may also have been reacting to the Ḥanafī chauvinism of the Seljūq rulers of his day. The duty, of course, extends to everyone, not just rulers and scholars. More remarkably, he is prepared to allow individual subjects to have recourse to weapons where necessary, and even to sanction the formation of armed bands to implement the duty without the permission of the ruler. And while there is no question of countenancing rebellion, Ghazzālī is no accommodationist: he displays great enthusiasm for men who take their lives in their hands and rebuke unjust rulers in harsh and uncompromising language.
Most of the material Cook bases his discussion upon is taken from al-Ghazzali's magnum opus, The Revival of the Religious Sciences. Such works once again demonstrate that the Islamic tradition, or great Sufi masters and their masterworks, cannot be the basis for the supportive attitude towards tyrannical rule on the part of a minority of modern scholars.
Modern discontinuities and their high stakes
But modern times give rise to certain changes that also merit our attention. In modern times, new technologies of governance, such as democracy, have gone some way to dealing with challenges such as the management of the transition of power without social breakdown and the loss of life, as well as other forms of accountability that are not possible in absolute autocracies. For their part, absolute autocracies have had their tyrannical dimensions amplified with Orwellian technologies that invade private spaces and facilitate barbaric forms of torture and inhumane degradation on a scale that was likely unimaginable to premodern scholars. The stakes of a scholar's decision of whether to support autocracy or democracy could not be higher.
Modern scholars like Shaykh Yusuf al-Qaradawi (b. 1345/1926), someone who Shaykh Hamza's own mentor, Shaykh Abdullah b. Bayyah (b. 1353f./1935) considered a teacher until fairly recently, has advocated for an Islamic conception of democracy as a possible means to deal with the problem of tyranny that plagues much of the Muslim world. He is hardly the only scholar to do so. And in contrast with some of the scholars of the past who advocated armed rebellion in response to tyranny, most contemporary scholars supporting the Arab revolutions have argued for peaceful political change wherever possible. They have advocated for peaceful protest in opposition to tyranny. Where this devolved into violence in places like Libya, Syria, and Yemen, this was generally because of the disproportionately violent responses of regimes to peaceful protests.
Shaykh Hamza on the nature of government
For Shaykh Hamza, the fault here appears to lie with the peaceful protestors for provoking these governments to crush them. Such a conception of the dynamics of protest appears to assume that the autocratic governmental response to this is a natural law akin to cause and effect. The logic would seem to be: if one peacefully calls for reform and one is murdered in cold blood by a tyrannical government, then one has only oneself to blame. Governments, according to this viewpoint, have no choice but to be murderous and tyrannical. But in an age in which nearly half of the world's governments are democracies, however flawed at times, why not aspire to greater accountability and less violent forms of governance than outright military dictatorship?
Rather than ask this question, Shaykh Hamza Yusuf appears to be willing to defend autocracy no matter what they do on the grounds that government, in principle, is what is at stake. Indeed, in defending government as necessary and a blessing, he rhetorically challenges his critics to "ask the people of Libya whether government is a blessing; ask the people of Yemen whether government is a blessing; ask the people of Syria whether government is a blessing?" The tragic irony of such statements is that these countries have, in part, been destroyed because of the interventions of a government, one for which Shaykh Hamza serves as an official, namely the UAE. This government has one of the most aggressive foreign policies in the region and has been instrumental in the failure of representative governments and the survival of tyrannical regimes throughout the Middle East.
Where do we go from here?
In summary, Shaykh Hamza's critics are not concerned that he is "supporting governments," rather they are concerned that for the last few years, he has found himself supporting bad government and effectively opposing the potential for good government in a region that is desperately in need of it. And while he may view himself as, in fact, supporting stability in the region by supporting the UAE, such a view is difficult if not impossible to reconcile with the evidence. Given his working relationship with the UAE government, perhaps Shaykh Hamza could use his position to remind the UAE of the blessing of government in an effort to stop them from destroying the governments in the region through proxy wars that result in death on an epic scale. If he is unable to do this, then the most honourable thing to do under such circumstances would be to withdraw from such political affiliations and use all of his influence and abilities to call for genuine accountability in the region in the same way that he is currently using his influence and abilities to provide cover, even if unwittingly, for the UAE's oppression.
And Allah knows best.
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30 Comments
Rebellion in the US is not like rebellion in UAE. Different types of bad governments require different types of responses. If there is no organized opposition ready for international backing in the UAE or Saudi Arabia, are you trying to talk about a unicorn that does not exist and using that unicorn to attack a Muslim scholar? Why is it that Western Muslims who are so eager to attack Sheikh Hamza and Sherman Jackson NEVER criticize Louis Farrakhan? Why are the voting-is-haram speakers never seen as oppressive?
There are peaceful protests in the UAE? Sheikh Hamza is assisting the UAE Monarchy in oppressing its citizens? In the video you linked, he apologized for those that "misconstrued" his words and "regretted going in to that area." Once again; a sort of Obama issue. Obama was the one who said Assad had to go. He then spent years seeking allies among the resistance and found none. I saw online videos of Syrian fighters who said that it was haram for them to take aid from non-Muslims. Assad obviously had no such limitations. The Russians and Iranians are pouring aid in to the Shia side. To stage a rebellion against an established state and not look for every inch of outside help possible has caused terrible suffering to the Syrian people.
Sheikh Hamza has had nothing to do with the suffering of the Syrian people. Over and over I have listened to him and his speech has always been impeccable. He discourages rebellion and speaks, using Quran and Hadeeth, asking that Muslims strive for order. The extremists in Syria, who would not lower themselves to where the US could more fully engage the conflict, funny, I never hear them criticized, but the white American Western Muslim somehow is at fault for what has happened in Syria or wrong for daring to talk about it?
Millions of suffering, mostly Muslim, women and children is being overlooked. Blaming a man who literally speaks from outside of the conflict reduces that suffering to nothing more than an opportunity to bash that Emam you happen not to like.
Rendering unconditional obedience to tyrannical / unjust rulers is not only contradictory to Islamic history, but is also contradictory to the teaching of the Quran. For even the prophet Muhammad (pbuh) we were instructed to ONLY obey him in matters that are fair, just and right and in line with the book of Allah (the Quran), as evident by the following verse:
"O Prophet! When believing women come to thee to take the oath of allegiance / pledge (Arabic: baya'a) to thee, that they will not associate in worship any other thing whatever with Allah, that they will not steal, that they will not commit adultery (or fornication), that they will not kill their children, that they will not utter slander, intentionally forging falsehood, and THAT THEY WILL NOT DISOBEY YOU IN ANY JUST MATTER, (or what is right / good) (Arabic: ma'rufin), then accept their allegiance and pray to God for forgiveness for them: for God is Oft-Forgiving, Most Merciful."[ Quran 60:12.]
Hence, as can be seen from the above verse: Obedience even to the Holy Prophet (pbuh) has been restricted only to that which is 'just, fair and good / right' (ma'rufin); although the Prophet would not have order anyone to do any evil / unjust act.
From this (the above verse) it automatically follows that no one in the world can be obeyed outside the bounds of Divine law. For when obedience to Allah's Messenger is conditional upon 'what is just, fair and good/right', who else can have a position to demand unconditional obedience and require the people to obey and follow each of his commands laws, rules or customs, which may contradict the law(s) of Allah?
Therefore, an allegiance / pledge to a leader is allowed ONLY up to the point that said leaders actions are fair, just and right and in line with the teachings from the Divine Book (Arabic: ma'rufin), as evident by the above verse.
But Shaykh hamza Yusuf actually never said that. This article is very poorly written and is misleading.
This article cites this video as evidence that Hamza Yusuf said "virtually absolute obedience to the ruler": https://youtu.be/spQ_0-Bf7eY
But if you watch the video he clearly says "obedience to the ruler in what does not violate the shari'ah".
How can you change that to "virtually absolute obedience to the ruler".
The person you should be criticizing is the author of this article.
Your premise is a straw man. In Islam, the only unconditional obedience is to Allah and his messenger and no Muslim gets to decide if what Allah commands through his messenger is good or bad. sws, swt
No one can be obeyed outside of the bounds of divine law?….(yawn)…so when the cop gets behind you and turns on his lights and you ain't done nothing, your interpretation of Islam says you just keep right on driving? Income tax, is not written in the divine law, you pay it? Or do you tell your local state and federal tax collection authorities you only obey divine law? The only "law you are talking about not obeying is "man-made" is voting…but you sit here and pay taxes and support a secular Western government with money and sweat…because only a crazy person would leave America?
The only secular law you refuse to obey in the West is voting (in reality precisely because there is no secular law that orders you to vote). Yet when the secular government threatens to jail you, only when that threat does not exist, do you reject divided government, created by mostly Christians through secular consultation? When we talk about Ma'ruf and Munkar, every possible modern behavior is not covered by those terms, which leave to many of us speculating. Reefer is not spelled out in the Quran or hadeeth. We have scholars who do analogy and tell us don't do it.
My point is, if you live in the West, you are subject to and OBEY man made laws every single day……please quit talking sideways about "voting is haram." But paying for Tagut out of your own pocket, when Taghut uses your money to "oppress Muslims," your sheikh tells you that's halaal and you don't have to move…because you live in the West and you have absolutely no intention of following the Quranic injunction (COMMAND) to move? They teach me that everything comes from Allah. Can you show me evidence, with the exact term addressed (VOTING), that Allah did not create voting?
"Shaykh Hamza argues that "the Islamic tradition" demands that one render virtually absolute obedience to one's rulers."
T'm sorry this is false. You cite this video as evidence to your claim: https://youtu.be/spQ_0-Bf7eY
But in this video Shaykh Hamza Yusuf never said "virtually absolute obedience to the ruler". He clearly said "obeditto the ruler in what does not violate the shari'ah".
Why can't you show some more balance in the way you criticize our scholars ?
Why all this obsession with the UAE. I studied and worked in 6 different Arab countries and I can say without a doubt the happiest People in those 6 countries are the Emarati people. Is it because Sh. Hamza is close to the UAE and since some people hate him, not matter what he says and does, we hate the UAE too!!!
I am sure these haters of Sh. Hamza don't care about the well-being of the Emirati people just as they don't care about the people of Yemen. Democracy, oppression, etc are nothing more than smoke screen to attack Sh. Hamza. How many of these armchair pundits put their hands in their pockets and sent something to the people of Yemen?
The UAE is a beacon of tolerance and strives for peace in the Middle East.
They have a Ministry of Happiness which works to make everyone happy
You have to realize that those who hate them are supporters of Qatar and Muslim Brotherhood, the group which has inspired OBL and ISIS
I agree. I lived in the UAE for 15 years.
I think the real scandal isn't Hamza Yusuf's full-throated support of tyrants and tyranny, it's that what he says and does has considerable support in the Sunni intellectual tradition. However, as you can see from some of the comments here, most Sunni laypersons don't know that this is what the Sunni intellectual tradition teaches. They believe that what Yusuf said is being misrepresented by his critics and that Sunnism is for the oppressed and against the oppressor. They point out that in the Youtube video Yusuf says obedience to the ruler is contingent on that rulers' adherence to what the Sunnis consider "shari'ah". But they ignore the fact that at 3:50 Yusuf quotes the fabricated Sunni saying that "No people will move towards government, even a handspan, to humiliate them except Allah will humiliate them." At 4:20 Yusuf alludes to Al-Ghazali's book "Nasihat al-Muluk," but doesn't quote from it. So let me quote the relevant passage:
"The tyranny of the sultan for a hundred years causes less damage than one year's tyranny exerted by the subjects against each other. When the subjects indulge in tyranny, God most High will appoint over them a forceful and violent sultan."
And at 10:18 he quotes what Ibn Hanbal says in his book "Al-Siyasah al-Shari'ah":
"Sixty years under a tyrant is better than one night of anarchy."
So, yes, Hamza Yusuf and the Sunni intellectual tradition does teach the "duty of Muslims to render virtually unconditional obedience to even the most tyrannical of rulers." It explains Yusuf's ridiculous comments about the Syrian Revolution and Black Lives Matter, and his support for the degenerate Trump and the degenerate UAE rulers, too. Yusuf is not alone in that belief. He's just the most well known Sunni scholar in America who holds this belief. And, in fairness to Sunnis, some Shia scholars in America like Sheikh Mohamad Al Hajj Hassan also support Trump.
Islam, however, teaches us the exact opposite. The Quran says:
"Such was `Aad – they disregarded the revelations of their Lord, disobeyed His messengers, and followed the ways of every stubborn tyrant." [Quran 11:59]
So, if Allah PUNISHED 'Ad for supporting tyrants, how did countless Sunni and Shia scholars throughout the centuries come to believe that Allah will REWARD them for supporting tyrants? That's a question for Hamza Yusuf and his blind followers to answer. As for me, I will always defer to what Allah and his Messenger says in the Quran alone over what some Sunni or Shia scholar says (past or present). Let me end this comment with some more verses from the Quran that I hope Hamza Yusuf's blind followers will reflect on:
"When they commit evil acts, they say, 'We found our fathers doing such, and God ordered us to it.' Say, 'God does not order evil! Do you say about God what you do not know?'" [Quran 7:28]
"When gross injustice befalls them, they stand up for their rights. Although the just requital for an injustice is an equivalent retribution, those who pardon and maintain righteousness are rewarded by God. He does not love the unjust. Certainly, those who stand up for their rights, when injustice befalls them, are not committing any error. The wrong ones are those who treat the people unjustly, and resort to aggression without provocation. These have incurred a painful retribution. Resorting to patience and forgiveness reflects a true strength of character." [Quran 42:39-43]
Oops, I got my Ibns mixed up. I meant Ibn Taymiyya's book not Ibn Hanbal.
maybe you are not Muslim? Islam, most of Islam's history is Ah lal Sunnah wal Jama'ah (not wahabis). Elwood, is white. You got the nerve with a long history of slavery colonization and persection, to come here and tell us about evil Muslim political teachings and history? Excuse me, I won't delete but I will try to be nice. Our faith and its commands are subject to interpretation. We have a long history of religion tolerance and right to privacy. Can you say the same about Europe? After Muslims conquest, it was very common for our "Sultans" to give people freedom of worship hundreds of years before the First Amendment. Please quit the prejudice. This is a Muslim site and we argue over how much we should see people like you as irredeemable. When you come here trying to preach from on high with such horrid history from your people, you make liberal Muslims like me look bad. When we want you to teach us Islam, that we Muslims are so ignorant about that we need your European self to teach us….we will visit a white hate site.
or are you making a wasabi argument?
What are you rambling about now, Abdul? And what exactly are you an abdul to? You don't know me and what little you do know about me you have apparently forgotten. Both of us used to occasionally comment on the Patheos website. If you could remember any of my comments from over there you would know that I'm not "white". My family has been in America since colonial times. Some of my ancestors were "white" but most were "mulatto" or "black". I'm a Muslim but I'm not a "Wahhabi". Heck, I'm not even a Sunni! Hamza Yusuf and his handlers in the corrupt shaykhdoms of the Gulf always accuse their critics of being "Wahhabis" or "Muslim Brotherhood" or "liberal/leftists" because they can't deal with the actual substance of the criticism.
I am sorry. Your words were such a shock. As far as I can tell (I am a beneath you blind follower, so obviously I could be wrong) Salafis essentially are intolerant Hanbalis. I only wish you would seriously consider and ponder the best way to spread your anthropomorphic view of Allah and your literalist interpretation of Islam. Your bitterness and lies on fellow Muslims, maybe a quiet moment and cool thoughts might encourage you to use softer words and to be more honest?
I can't delete what I put here and I really wish I could. Such talk, the way you began, I could not even tell you are a Muslim. We will just have to see how things turn out. Allah knows our future and controls our fates. I love the Saudis. I know they fund intolerant Islam for not bright people and the people suffer and often their lives are reduced as a result of a false sense of superiority, but it is up to Allah to fix the heart. I only ask you use your reason.
If you live in the West, intolerant hateful Islam is never going to work and all the Saudi Riyals in the world won't spread hate that is built on intolerance in a free open society. Sheikh Hamza has founded a college and we love him. I am calling you Wahabi out of anger. Can I call you a Hanbali? I think it stains the Imam's name, may Allah be pleased with him, but at least then we will know the root of this hate you are spewing at Muslims online. The joke here is, there are Saudi suck ups and immigrants in the West, stuck on back home who will never go back and just plain hateful people who bash the religion of anyone who does not sign off on their hate.
You really think your bitterness is the way of our Prophet or that people cannot see your open display of hate? By the way, you are NOT alone, but I am pretty sure you guys are in the minority. What happened to following our leaders and what the community deems halaal and good and softens of heart and manner that is supposed to be in the heart of every believer?
Please forgive me, having thought about it, I feel sorry for you.
I can give excuses for HY. If ulema want to be revolutionaries, lets start by listing the countless fallen ulema revolutionaries in our history.
Now, I'd like to see more hadith discussion of other HY political stances which arguably are just as, if not more, problematic. And more relevant to American Muslims than UAE..
"And in Kanz al-Ummal, its a weak hadith, but he ﷺ said 'Your companions are the Europeans (ar-Rum, by extension Americans) as long as there is good in life.' If you are fighting them, it's going to be a bad situation. We need to learn to live people, our ummah as a whole…"
I don't feel comfortable with the Americanization of Hadith. But even in Ibn Arabi's time, people fabricated hadith about Andulusia. I am very uncomfortable with the idea of a scholar using a hadith to tell Muslims to learn to live with America.
Good thing you don't live in the US or Europe?
Bad article.
There has never been a fully successful revolution in human history.
Also, ponder this. There is no Quranic story of revolution and revolt.
Think about it. SHY was just stating the bleeding obvious.
Can the author give one revolution in the Arab world that led to a democratic governance. There were countless revolutions in most of the Arab countries since independence from France and Britain. Egypt, Syria, Iraq, Libya, Mauritania, Algeria, Sudan, Somalia, Yemen…. Every revolution was worse than the one it toppled. What are you talking about? Worse yet, you are twisting the great religion of Islam to conform to what your small mind breeds.
Does anyone know whether Shk. Hamza Yusuf accepts as Sahih the Hadith of righting wrongs with the hand, if not the tongue, or if not at least the heart? In the Youtube linked to in the article above, he does not cite it, although he cites others.
If he accepts it as Sahih, is HY wise to not use his "tongue" to "put it right", as the Hadith expressly prescribes? Imho, it depends on his niyya. That is the key first principle, in the interpretation of Islam I follow (BioIslam.org). If HY's niyya is to support the interests of certain rulers, then clearly he is violating the "heart" portion of the Hadith. But if his niyya is to avoid the use of the "tongue" to put it right, since it might trigger others to use their "hand" to put it right, then he is wise to hold his tongue. As Michael Cook says (p. 82), "Ghazzali excludes the use of violence by individual subjects when the wrongdoer is the ruler, since it leads to disorder and to consequences worse than the original wrong." Until HY clarifies his position on his acceptance of that Hadith, and his niyya, we should not rush to judge him.
It is not our job to examine his heart or his niyyah. our job is to ASSUME he seeks good until there is clear evidence he does not. SHY in his arguments consistently cites sacred texts and quotes them verbatim. He is an American Muslim scholar. Sadly it seems that for some people identity politics comes in from of loving our brothers and sisters in Islam.
The question remains, what is HY's position on this particular important Hadith (from Sahih Muslim), which he noticeably evades. According to a leading academic on this topic, it was broadly accepted by the ulema, both Sunni and Shi'ite (Cook, p. 12)? If you are close to the HY ecosystem, it would be helpful to request a HY student to share that knowledge with us.
I applaud your passionate defense of HY. There is much that I appreciate about HY, but I am not comfortable with his political stances, at least not yet. Also, I am not specifically questioning HY's UAE connection, since I once lived in the Middle East, and am aware of the many positives of that country, mindful that no country is perfect. But when a major scholar takes a political stance, and given the damage done to the ummah in Islamic history by the ruler-scholar nexus, which I have discussed on my blog, the question is why is he taking that particular stance, and how does that relate to the content of an important prior Hadith? If it was a minor Hadith, I would not press the point.
So, brother GregAbdul, the purpose of questioning his niyya is not to question his love for the ummah, or of his overall sincerity, on both of which there is no doubt, or as you correctly say, we should ASSUME…
… but the question is what is his intellectual intention of bypassing an important Hadith, knowing that he believes in the Hadith system overall, since he often cites lesser known Hadiths. If he was a Quranist, it would make sense, but he is not. I just don't understand how a major scholar can take a strong position on a topic, without citing his position on a major Hadith. If he does not believe that particular Hadith is valid, or that the historical consensus of ulema on this Hadith is invalid (as is often the case, as I have previously written about extensively), then it would be helpful to know that.
as salaam alaikum, You are evading fundamentals here, not the Emam. I don't get you guys. This Muslim has founded a Muslim university in America and is an internationally recognized thinker in our Ummah. . Yet you in a sort of pompous way, think it is your job to judge him. Judgement belongs to Allah Alone. I am not a scholar. I can generally tell you that Sharia is, you assume good motivations until you see CLEAR EVIDENCE of wrong doing. All this talk about intentions and niyyah….Only Allah, looks in to the heart. Your view and argument are upsides down. Do you have CLEAR EVIDENCE, that the Emam rejects the Hadeeth you cite???
If you do not., why are you pretending to be an authority that someone has to give you proof that they follow one arbitrary hadeeth? That you want to apply only to say Muslims should fight with to the US government? All these failed revolutions and all this human suffering, but your focus is that you are the one to judge what is inside our scholars hearts?
Should Muslims fight every government in the world until Yaw Mul Qiyyamah? Do you know of a perfect nation where Muslims should never try to change one bit of it? Then your "fix with the hand hadeeth either mean's world chaos, or your interpretation and application of said hadeeth is lacking in this context.
I am not his student. I end up studying his words because over and over he is attacked and I look and I see the attacks are not legitimate. He cites Quran and Hadeeth and explains them, ever single time I look at his lectures and videos. He strives to never speak from his nafs. He is not collaborating with Trump to persecute Muslims. So there is no nexus for you to examine.
I am a layman so you straighten me out: Doesn't the Quran command you, that if you are in a place where you can not freely practice Islam, you have to move to where you can? If the Quran teaches this, I keep saying….and your tax money is used to persecute and kill innocent Muslims, certainly you are not so hypocritical as to be writing as you live in a Western land are you? That is a Quranic injunction by the way, NOT a hadeeth.
I believe that the answer lies in on of his older talks called either "the purification of the heart" or "make firm my Heart". If you can't change it with the hand, nor the tongue, then at least hate it in your heart than nothing at all – (I remember this, so as to not have deadened your heart fully).
(make firm my Heart)
(curing the heart I believe it is, but I thought it was purification of the heart or education of the heart as it has also been entitled)
Apologies – this is the talk entitled here the human heart but back in the day was called purification of the heart.
Interesting to see how many talks there are about the heart. I really do recommend listening to all of them.
Time is experienced as linear, but there are really multiple dimensions to our existence, and what any of you say now, will affect you in the future.
Or it could have been in this Family night talk –
Please don't doubt his intentions.
Doubting his knowledge, heart and intention is poor form.
The UAE is an amazing country. Criticism of it is definitely coming from Qatar, which is preaching intolerance. The 4 Arab countries, Saudia, Egypt Bahrain and UAE on the other hand are preaching peace. Don't take my word for it, ask any Saudi or Egyptian scholar, and he will tell you the same
While your post was informative, you construct a bit of a strawman when it comes to Hamza Yusuf. You really misrepresented his position and one only needs to listen to his apology video and more of his lectures or talks to see that.
The first astronaut from UAE, Hazza Al Mansoori has returned to earth. The UAE has achieved in 50 years what took other countries hundreds of years, to send a man to space. They have shown technological growth by sending a man to space
The UAE stands for happiness and technology
And let us contrast that with how Qatar and Turkey are using their time and energy in spreading violence and terrorism
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Convert Story: To Ask Or Not to Ask, That is the Question
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"How did you convert to Islam" is a question that is commonly asked to those who convert to Islam. While the short answer to this question is, "I said shahada", the long (and more detailed) answer is one that is commonly expected.
It is important to acknowledge that the majority of "born Muslims" who ask this question do such out of good intentions. For this reason, I wrote this piece out of a place of love and not out of a place of judgment or hatred. While it is important for "born Muslims" to be mindful of how they ask this question, it is equally important for converts to not hold ill will towards born Muslims who ask this question. Due to the fact that Islamophobia is rampant in both the media and political discourse, many "born Muslims" are naturally shocked and emotional when they meet people who accept Islam. Some "born Muslims" have also had limited interactions with converts and therefore, to them, it is not only shocking for them to meet converts, but they are genuinely unaware of certain etiquettes when it comes to asking a convert for his or her story.
In this piece, I am going to write about a pet peeve that is shared among many Muslim converts. While I cannot speak for every single convert, I can say that based on innumerable conversations I have had with fellow converts, there is one thing most of us agree on and it is this; it is rude to ask a convert about his or her conversion story when you haven't built a relationship with the convert. This piece will explain why many converts consider such a question to be intrusive. The purpose of this article is to better educate the "born Muslim" community on how they can do a better job in support of converts to Islam. In this piece, I will break down the reasons why this question can come off as intrusive if it isn't asked in a proper manner. I will also include personal anecdotes to support my position.
I would like to conclude by saying that I do not discourage "born Muslims" from asking this question entirely, rather I am merely arguing that this question should be asked with the best of adab.
Prophet Muhammad (ﷺ) said: "Part of a person's being a good Muslim is leaving alone that which does not concern him." (Tirmidhi) For this reason, such a question should be asked for purpose and it should be done with the best of manners. This is supported by the fact that Prophet Muhammad (ﷺ) said, "I have been sent to perfect good character." (Al Muwatta)
Note: For the sake of avoiding confusion, the term "born Muslim" is defined as anyone who was brought up in a Muslim household.
To ask a convert "Why did you convert?" is to ask about the person's personal relationship with God
Within the context of a friendship, it is generally understood that friends will share personal details with each other. However, it is also generally understood that it is rude to ask people you just met personal questions. To ask a new acquaintance a personal question in most cases comes off as intrusive. This is especially the case in which you ask a person about his or her relationship with God.
For example, there are women who do not wear hijab. Even if we do (for a moment) ignore the Islamic ruling concerning hijab, we should all agree that a woman's reason for wearing (or not wearing) hijab is a personal matter that is between said woman and God. If one was to ask a woman who doesn't wear hijab why she doesn't wear it, that would be intrusive because such a question would involve interrogating said woman about her relationship with God.
Another example concerns a married couple. If one was to meet a married person for the first time, it can be considered rude to ask said person about his or her relationship with his or her spouse.
When one asks a convert about his or her choice to convert, one is literally asking said convert about his or her relationship with God.
I am not saying that it is wrong in all cases to ask such a question. However, one should be mindful of the fact that because this is a personal question, one should have at least have built some form of a friendship with said person before asking.
To ask a convert "Why did you convert?" is another way of asking, "Why do you believe in Islam?"
Many people identify to a faith tradition because it was part of their upbringing. If you were to ask a person who was born Muslim, "why are you Muslim?" you might hear said Muslim respond with, "I am Muslim because I was raised Muslim" and you wouldn't hear a detailed answer beyond this.
In most cases, a convert to Islam (or any other religion) did such after research and critical thinking. To convert to a new religion involves not only deep thinking but a willingness to step into the unknown.
I have on many occasions told my story to people. In most cases I will ask the person "why do you believe in Islam?" I am then disappointed when I find out that the only reason the person is Muslim is due to upbringing. While I am not saying that said person's faith is invalid or less than mine, a person who only identifies with a religion due to upbringing is a person who didn't engage in critical thinking.
Any relationship should be built upon equality and mutual benefit. If I as a convert am able to provide a well thought out answer as to why I believe in Islam, I expect a well thought out answer to the same question from the person who initially asked me.
Again, while I am not saying it is wrong in all cases to ask, a born Muslim should ask himself or herself "why do I believe in Islam?" In my opinion, there are many who are born into Muslim families who don't truly believe until later in their lives. Those Muslims in my opinion (and mine alone) are similar to converts.
To ask a convert "Why did you convert?" is to ask the convert to perform labor.
In some cases, "born Muslims" expect converts to tell their stories. I can remember a few incidents in which I have been asked to tell my story and I politely declined. In response, the person became angry. This to me is a symptom of entitlement. Nobody is entitled to know anything about anyone else (aside from people with whom one has a natural relationship with).
In addition, one should be cognizant of the fact that converts typically get asked this question repeatedly. Thus after a significant amount of time, a convert is prone to get tired of repeating the same question over again repeatedly. Naturally, it can become exhausting eventually.
While I do not believe it is wrong to ask this question in all cases, one should not ask this question to a convert from a place of entitlement. I can think of cases where I have been asked this question by "born Muslims" and when I have refused to provide an answer, they have gotten angry at me. This is entitlement.
To ask a convert "Why did you convert?" is to ask the convert to explain his or her personal life.
Backbiting is one of the worst sins in Islam. Another major sin is to disrespect one's parents. Thus we can conclude that backbiting about one's parents is a huge sin.
This is evidenced by the fact that Allah has said (ﷻ) "We have enjoined on humankind kindness to parents." (Quran 29:8)
A typical follow-up question to "Why did you convert?" is "How did your parents react?" This in many cases puts the convert in a position where one may feel pressured to mention some negative details about his or her parents. In Islam, parents are to be respected, even if they aren't Muslim.
Before asking a convert this question, one should be mindful of not putting unnecessary pressure on the convert to commit this injustice.
Cases when it is appropriate to ask
However, I do maintain a firm belief that in any true friendship, things will be shared. I don't think it is wrong in itself to ask a convert about his or her story provided that there already exists a relationship where personal information can be shared. It is highly suggested to hang out with the person first and then ask the convert for his or her story.
As a personal rule of mine, unless I have hung out with the person one on one at least once (or a few times in group gatherings) I don't tell any born Muslims my conversion story. Naturally, I only share personal details with people I consider to be a friend. If I would hang out with the person, I consider that person to be a friend.
The reason I am also hesitant to share my story with just anyone who asks me is because I can think of countless cases of when I have shared my story to people I have never seen or heard from again. I choose to exert my agency to share personal details of my life to people who I consider to be part of my life. While many Muslims are happy when people convert, many Muslims also fail to provide any form of support for said convert after conversion. I have seen too many cases of when a person recites shahadah, people pull their phones out to record it, but very few will give the convert his or her number. I genuinely believe that many "born Muslims" fail to see the big picture in this regard.
Before asking a convert for his or her story, you should ask yourself if you are comfortable sharing personal details of your life to that person. If you are not comfortable sharing personal details of your life to that person, there is nothing wrong with that. However, you shouldn't expect the convert to share personal details if you aren't comfortable sharing personal details. Even if you have built a close friendship with someone, you still aren't expected to share every detail of your life to someone. Even if you consider a convert to be a close friend, you should still respect a convert's wishes to not share his or her story.
While I have addressed concerns about the tendency of "born Muslims" to ask converts about their journeys, I want to acknowledge that most people have good intentions. In Islam, the natural state of any person is one of righteousness.
I firmly believe that a friendship that isn't built on trust and the sharing of personal information isn't a genuine friendship. Therefore the key term in this context is "friend". If you wish to ask a convert his or her story, please make sure the following conditions are met:
- You are already friends with the convert to a point where asking a convert about his or her relationship with God isn't an intrusive question. Ask yourself, "Are we close enough where we can share other personal details of our lives with each other?"
- You have a well thought out reason as to why you believe in Islam.
- You don't feel entitled to know about the convert's journey and that you will allow the convert to choose not to share such information if the convert doesn't wish to.
- You don't probe into the convert's relationships with other people.
- You aren't just asking the question to somehow feel validated about your belief in Islam.
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Dawah and Interfaith
10 Lessons I Learned While Serving Those in Need
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I have spent about a decade serving the impoverished domestically and recently, abroad. I don't work for a major charity organization, I work for my community, through grassroots efforts. It was something embedded in me while learning Islam. Before starting a charity organization, I started studying Islam with Dr. Hatem Alhaj (my mentor) and various other scholars. The more I studied, the more I wanted to implement what I was learning. What my community needed at the time was intensive charity work, as it was neglected entirely by our community. From that, I collected 10 lessons from servicing those in need.
1. My bubble burst
One of the first things I experienced was the bursting of my bubble, a sense of realization. I, like many others, was unaware of the hardship in my own community. Yes, we know the hadith and see the events unfold on the news and social media, but when a father of three cried before me because a bag of groceries was made available for him to take home, that moment changed me. We tend to forget how little it takes, to make a huge difference in someone's life. This experience, made me understand the following hadith of the Prophet Muhammad (peace be upon him): "Every Muslim has to give in charity." The people then asked: "(But what) if someone has nothing to give, what should he do?" The Prophet replied: "He should work with his hands and benefit himself and also give in charity (from what he earns)." The people further asked: "If he cannot find even that?" He replied: "He should help the needy, who appeal for help." Then the people asked: "If he cannot do (even) that?" The Prophet said finally: "Then he should perform good deeds and keep away from evil deeds, and that will be regarded as charitable deeds." – Sahih Al-Bukhari, Volume 2, Hadith 524. I
t is simply an obligation, due to the amount of good it generates after you do this one action. I then realized even more how beautiful Islam is for commanding this deed.
2. Friendships were developed on good deeds
Serving the poor is a great reward in itself. The Prophet Muhammad said: "Save yourself from hellfire by giving even half a date-fruit in charity." – Sahih Al-Bukhari, Volume 2, Hadith 498. But it is better done with a team, I began building a team of people with similar objectives in serving the needy. These people later became some of my closest friends, who better to keep close to you than one that serves Allah by helping the neediest in the same community you reside in. Prophet Muhammad said: "A person is likely to follow the faith of his friend, so look whom you befriend." [reported by Abu Dawood & Tirmidhee] This is turn kept me on the right path of pleasing Allah . Working with a team removes a lot of the burden as well and the depression that might occur seeing the saddest stories on a daily basis. Allah says in the Qur'ān, "Indeed the believers are brothers." (49:10). Sometimes there is a misconception that you have to have a huge office or a large masjid in order to get work done. But honestly, all you need is a dedicated group of people with the right intention and things take off from there.The Prophet Muhammad (peace be upon him) said: 'If you love the poor and bring them near you. . .God will bring you near Him on the Day of Resurrection.' - Al-Tirmidhi,Click To Tweet
3. Made me thankful
This made me thankful for whatever I had, serving the less fortunate reminded me daily to turn to Allah and ask for forgiveness and so be thankful. This kind of service also puts things into perspective. What is truly important in life? I stepped further and further away from a materialistic lifestyle and allowed me to value things that can't be valued by money. I learned this from the poorest of people in my community, who strived daily for their family regardless of their situation — parents who did what they can to shield their children from their harsh reality. The Prophet Muhammad (peace be upon him) said: "If you love the poor and bring them near you. . .God will bring you near Him on the Day of Resurrection." – Al-Tirmidhi, Hadith 1376. They had a quality about them, despite their poverty status. They were always some of the kindest people I have known.
4. People want to do Good
I learned that people want to do good; they want to improve their community and society. I began to see the impact on a communal level, people were being more engaged. We were the only Muslim group helping indiscriminately in our county. Even the people we helped, gave back by volunteering at our food pantry. We have schools where small kids (under adult supervision) partake in preparing meals for the needy, local masajids, churches, and temples, high school kids from public schools, and college organizations (Muslim and nonMuslim) visit frequently from several cities in neighboring counties, cities, and states. The good spreads a lot easier and faster than evil. People want to do good, we just need more opportunities for them to join in. United we can rock this world."We need more light about each other. Light creates understanding, understanding creates love, love creates patience, and patience creates unity." Malcolm X. Click To Tweet
5. Smiles
Smiles, I have seen the wealthiest smiles on the poorest people. Despite being on the brink of homelessness, when I saw them they had the best smile on their faces. This wasn't all of them, but then I would smile back and that changed the environment we were in. The Prophet Muhammad (peace be upon him) said: "Charity is prescribed for each descendant of Adam every day the sun rises." He was then asked: "From what do we give charity every day?" The Prophet answered: "The doors of goodness are many…enjoining good, forbidding evil, removing harm from the road, listening to the deaf, leading the blind, guiding one to the object of his need, hurrying with the strength of one's legs to one in sorrow who is asking for help, and supporting the feeble with the strength of one's arms–all of these are charity prescribed for you." He also said: "Your smile for your brother is charity." – Fiqh-us-Sunnah, Volume 3, Number 98. Smiles are truly universal.
6. It's ok to cry
It was narrated that Abu Hurayrah said: The Messenger of Allah said: "A man who weeps for fear of Allah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allah and the smoke of Hell will never coexist." Narrated by al-Tirmidhi and al-Nasaa'i. There are situations you see that hit you hard; they fill your heart with emotions, but that never swayed my concrete belief in Allah's wisdom. Crying before Allah, not just out of fear, but to be thankful for His Mercy upon you is a relief.
7. Learning to say no
It was one of the hardest things I had to do, a lot (if not all) of the requests I received for help were extremely reasonable. I do not think anyone asked for anything outrageous. Our organization started becoming the go-to organization in our area for help, but we are one organization, with limited resources, and a few times we were restricted on when or how we could help. This is where learning to say no became a learned skill. Wedid do our best to follow up with a plan or an alternative resource.
8. It is part of raising a family and finding yourself
How so? Being involved in your community doesn't take away from raising your family, it is part of it. I can't watch and do nothing and expect my children to be heroes. I have to lead by example. Helping others is good for my family's health. Many people living in our country are consumed with their busy lives. Running out the door, getting to work, driving the kids to their after school activities, spending weekends taking care of their families, etc. So people have a fear of investing hours in doing this type of work. But in reality, this work puts more blessings in your time.
One may feel they are taking time away from their family, but in reality, when one comes back home, they find more peace in their home then they left it with. By helping others, I improve the health and culture of my community, this in turn positively impacts my family.
I enjoy being a softie with my family and friends. I am a tall bearded man, and that image suited me better. I am not sure what made me softer, having kids or serving the poor. Either way, it was rewarding and defined my role and purpose in my community.
I learned that you make your own situation. You can be a spectator, or you can get in there and do the best you can to help. It gave me an opportunity to be a role model for my own children, to show them the benefit of doing good and helping when you can.
It came with a lot of humility. Soon after starting I realized that all I am is a facilitator, Allah is giving an opportunity of a lifetime to do this work, a line of work very little people get to engage in regularly. My advice to my readers, if you can serve the poor do so immediately before you get occupied or busy with life.Helping others is good for my family's health.Click To Tweet
9. Dawah through action
As I mentioned before I did spend time studying, and at one point developed one of the top dawah initiatives in the country (according to IERA). But the reality is, helping the less fortunate is my type of dawah, people started to associate our food pantry and helping others with Islam. As an organization with one of the most diverse groups of volunteers, people from various religious backgrounds found the environment comfortable and hospitable. I began working with people I never would have worked before if I had stuck to traditional dawah, studying, or masjid involvement, all of which are critical. This became a symbol of Islam in our community, and while serving, we became those that embodied the Quran and Sunnah. For a lot of those we served, we were the first Muslims they encountered, and Alhamdulilah for the team we have. Allah also says in the Quran: "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" (3:159). It is our actions that can turn people away or towards Islam.
10. Once you serve the needy, you do this for life
I wasn't volunteering on occasion,— this was an unpaid job that was done regularly. I got requests and calls for emergencies daily at times. It took up hours upon hours every week. As a charity worker, I developed experience and insight in this field. I learned that this was one of the best ways I could serve Allah [swt. "They ask you (O Muhammad) what they should spend in charity. Say: 'Whatever you spend with a good heart, give it to parents, relatives, orphans, the helpless, and travelers in need. Whatever good you do, God is aware of it.'" – The Holy Quran, 2:215
I believe the work I do with the countless people that do the same is the best work that can be done in our current political climate and globalization. My views and thoughts have evolved over the years seeing situations develop to what they are today. This gave me a comprehensive outlook on our needs as a society and allowed me to venture off and meet people top in their fields like in social activism, environmentalism, labor, etc.
I want to end with three sectors in society that Muslims prosper in and three that Muslims can improve on. We strive on individual education (noncommunal), distributing and organizing charity, and more recently being politically engaged. What we need to improve on is our environmental awareness, working with and understanding unions and labor rights, and organizing anti-war movements.
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He Catches Me When I Fall: A Journey To Tawakkul
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While discussing an emotionally-heavy issue, my therapist brought up the point that in life we can reach a point of acceptance in regards to our difficult issues: "It sounds cliche, but there's no other way to say it: it is what it is."
"Okay, I thought, as I listened. Acceptance. Yes, I can do this eventually. She went on to add: "It is what it is, and I know that everything will be okay.""
Tears had already been flowing, but by this point, full-blown sobs started. "I…can't….seem…to ever…believe that." There. I had said it. I had faked being confident and accepting, even to myself. I had faked the whole, "I have these health problems, but I am so together" type of vibe that I had been putting out for years.
Maybe it was the hormones of a third pregnancy, confronting the realities of life with multiple chronic diseases, family problems, or perhaps a midlife crisis: but at that moment, I did not feel deep in my heart with true conviction that everything would be okay.
That conversation led me to reflect on the concept of tawakkul in the following weeks and months. What did it mean to have true trust in Allah? And why was it that for years I smiled and said, "Alhamdulillah, I'm coping just fine!" when in reality, the harsh truth was that I felt like I had not an ounce of tawakkul?
I had led myself to believe that denying my grief and slapping a smile on was tawakkul. I was being outwardly cheerful — I even made jokes about my life with Multiple Sclerosis — and I liked to think I was functioning all right. Until I wasn't.
You see, the body doesn't lie. You can tell all the lies you want to with your tongue, but after some time, the body will let you know that it's holding oceans of grief, unshed tears, and unhealed traumas. And that period of my life is a tale for another time.
The short story is that things came to a head and I suddenly felt utterly overwhelmed and terrified daily about my future with a potentially disabling disease, while being diagnosed with a second major chronic illness, all while caring for a newborn along with my other children. Panic attacks and severe anxiety ensued. When I realized that I didn't have true tawakkul, I had to reflect and find my way again.
I thought about Yaqub (Jacob). I thought long and hard about his grief: "Yaa asafaa 'alaa Yusuf!" "Oh, how great is my grief for Joseph!"
He wept until he was blind. And yet, he constantly asserted, "Wallahul-Musta'aan": "Allah is the one whose help is sought." And he believed.
Oh, how did he believe. His sons laughed and called him an old fool for grieving over a son lost for decades. He then lost another dear son, Binyamin. And yet he said, "Perhaps it will be that my Lord will bring them to me altogether."There is no sin in grief Click To Tweet
So my first realization was that there was no sin in the grief. I could indeed trust Allah while feeling a sorrow so profound that it ripped me apart at times. "The heart grieves and the eyes weep, but the tongue does not say that except which pleases its Lord. Oh, Ibrahim, we are gravely saddened by your passing." These are the words of our Prophet for a lost infant son, said with tears pouring down his blessed face, .
I thought of the Year of Grief, Aamul-Huzn, when he, Allah's peace be upon him, lost the woman who was the love of his life and the mother of his children; as well as an uncle who was like a father. The year was named after his grief! And here I was denying myself this human emotion because it somehow felt like a betrayal of true sabr?
Tawakkul, tawakkul, where are you? I searched for how I could feel it, truly feel it.Click To Tweet
Through years of introspection and then therapy, I realized that I had a personality that centered around control. I expressed this in various ways from trying to manage my siblings (curse of the firstborn), to trying to manage my childbirth and health. If I only did the "right" things, then I could have the perfect, "natural" birth and the perfect picture of health.
When I was diagnosed with a chronic disease, these illusions started to crack. And yet even then, I thought that if I did the right things, took the right supplements and alternative remedies and medications, that I wouldn't have trouble with my MS.
See, when you think you control things and you attempt to micromanage everything, you've already lost tawakkul. You've taken the role of controlling the outcome upon yourself when in reality, your Lord is in control. It took a difficult time when I felt I was spiraling out of control for me to truly realize that I was not the master of my outcomes. Certainly, I would "tie my camel" and take my precautions, but then it was a matter of letting go.
At some point, I envisioned my experience of tawakkul as a free-fall. You know those trust exercises that you do at summer camps or company retreats? You fall back into the arms of someone and relinquish any control over your muscles. You are supposed to be limp and fully trust your partner to catch you.
I did this once with a youth group. After they fell–some gracefully and trusting, some not — I told them: "This is the example of tawakkul. Some of you didn't trust and you tried to break your fall but some of you completely let go and let your partner catch you. Life will throw you down, it will hit you over and over, and you will fall–but He, , will be there to break your fall."
I am falling. There is a degree of terror and sadness in the fall. But that point when through the pain and tears I can say, "It is what it is, and no matter what, everything will be okay", that right there is the tranquility that comes from tawakkul.
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Cavalry is a dark, gray, twilight blue with a lavender undertone. It is a perfect paint color to make a stunning statement on a front door or dining room. Pair it with white shiplap or off-white trim for an updated look.
Request a Color Card Buy Online Find In Store
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subset: commoncrawl


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Huawei Mate 10 Case Electroplated Transparent Stand Holder TPU Protective Cover with Holder for Huawei Mate 10 Pro Case
- Perfect case for Huawei Mate 10 Mate 10 Pro
. 2. Anti shock and light weight.
- Impact Resistant, shatterproof, protector for dirt/bumps/scratch.
- Easy installation and easy to clean.
- Ultra durable.
Comfortable feeling.
Perfect design for all ports.
Easy to put on. Items Includes: 1 x For Huawei Mate 10 & Mate 10 Pro case.


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What's on your voice readiness checklist!?Posted by sjocchiogrosso in Geek Speak on Sep 8, 2014 11:01:13 AM
I was thinking a good place to start off a VoIP discussion was with the topic of deploying VoIP! As many of us know voice has become a common staple in many IP networks and is typically designed into the network from day 1. However there are definitely still networks out there that are not currently running VoIP and are looking to implement these VoIP & mobility services. If you have had the opportunity to integrate voice into an existing IP network you know there is definitely some prep work that will have to be done. After all, if implementing VoIP into a network was a simple thing we wouldn't get paid the big bucks right?
Like many implementations and deployments after you have done a couple, they become easier and you learn how to avoid the more common pitfalls and setbacks. Many people have went as far as to create a 'checklist' of sorts for making VoIP deployments easier providing an simpler work flow to follow. Below are going to be a few bullets from my own checklist:
Power - How do you plan on powering VoIP equipment (Hand held phones, conference phones, desktop phones, etc), sure you can use power bricks or you can rely on PoE (Power over Ethernet) switches this way you don't have to worry about the additional overhead of the power bricks (ordering, inventory, cost, shipping, etc). You may also have to consider the power budget of those switches, depending on what (if any) other PoE capable devices are already receiving power. Remember many wireless-N & AC access points require more power than the older 802.3af standard could provide to fully operate, or perhaps you also have PoE capable surveillance systems? If you are deploying wireless handheld phones do you need some larger multi-device charging docks, or should you account for spare batteries?
Guides for the end users - This may sound trivial but we can't forget about the end users. Making sure the users know how to access their voice mail and use the IP Phones the way they need ensures we get fewer questions from the end users, which makes everyone's life easier.
QoS (Quality of Service) – This is definitely a very important aspect in every VoIP network. Without QoS to protect the signaling and RTP audio streams from the rest of the IP data network traffic the VoIP system could be rendered completely un-usable. Where should you create your trust boundary and how should you allocate your queue's?
IP Addressing/VLAN Assignment - Depending on the size of your deployment, you might have to take some extra care into your address assignments and DHCP scope creations (Do you need to create any special DHCP Options?). What if your routing schema is summarizable and hierarchical to the core of your network how can you maintain that standardization?
Authentication/Security - How are the IP Phones going to authenticate to the network will you need to deploy certificates or require the phones to participate in Dot1X authentication? Do you need to consider security compliancy with any governing bodies? (PCI, HIPPA, CJIS, SOX, etc)
Site Surveys - More aimed toward VoWLAN (Voice over Wireless LAN) deployments. The RF spectrum is the layer-1 medium for wireless networks, performing a site survey & knowing the RF environment of your WLAN gives you an amazing advantage from a support and maintenance perspective. If you are aware of the extent of your coverage and what interferes are in your environment you can either eliminate those obstacles or work around them eliminating issues before they even arise.
Those are just a few topics, what items are on your VoIP deployment/readiness checklist that you look out for and why do you consider them to important aspects during a VoIP deployment?


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Goodbye to Sophomore Me
As assignments are being finished, and the preparations for finals begin, another academic year is being completed and the promise of summer with warmer days looms nearly close enough to grasp. In the second part of my goodbye series, I reflect on sophomore year.
Two years down. Two more years to go. The halfway point in a football game. The middle of the bridge. The light at the end of the tunnel now more visible. It brings slight panic to the pit of my stomach as I realize college is getting closer to being finished and the "then what?" question becomes a reality in my life.
Lessons have been learnt and true friendships have been established in this past year. The beginning of sophomore year filtered away all the fake freshman friends and those who are no longer needed to be a part of my life leaving me in a better and happier place. New friends have been made and more faces have become familiar when walking around campus, along with new opportunities and experiences that I will continue with next year, including being Writing Director and Senior Editor for Her Campus.
I started sophomore year with new second piercings, my 21st birthday and a drivers license. Going into my second year at college I thought I knew more of what to expect and that I would be prepared. To some degree I was right, but I also thought I knew myself pretty well, it turns out I was wrong. I know this sounds cliché, but there is no other way to put this. I have learnt so much about myself this year, which makes me excited to see what growth I have in my junior year.
So what have I learnt?
I've learnt that the community I decided to be part of two years ago is stronger and more amazing that I ever could have imagined or wished for. The Borderline shooting and the Woolsey Fire shook this community to its core in a matter of 24 hours in November 2018, ruining lives and homes. As a result I have seen endless love come pouring from every direction possible; from students, professors, members of the community, high school friends and even Lutheran churches across the US making quilt blankets for the students at CLU. But undoubtedly it has also changed us and the community I am part of. It has changed me.
I consider myself lucky as neither I, nor my friends were there that night, neither was my home evacuated or burned down, but it still has had an impact and I am not alone. More than ever I have now become aware of my surroundings, watching the behavior of those around me and searching for my nearest exit when entering a building. A quiet voice sitting in the back of my mind telling me be careful and be aware. Thousand Oaks felt so safe before November, now I look at the places I consider safe differently, no longer wearing rose tinted glasses.
Photo Courtesy of bestrongfamilies.org
This year I became a journalist for the school newspaper. For a whole semester I spent each week churning out a new story, putting myself under pressure to find sources and write it in time for class on Friday. On the outside you probably know me as the quiet girl that chooses not to raise her hand to speak in class, preferring to absorb rather than partake. She has become the girl running around school creating stories for others to read campus wide. I'm not afraid to say I am proud of myself. If someone had told me that I would be doing this at the beginning of freshman year I would have laughed.
I've also learned how headstrong I can be, whether it is staying up late to finish an article or to study, or dealing with multiple things at once in school, or handling multiple personal matters at the same time. Each time I can pull myself up and through it, coming out of the other side stronger than before. I think all of us can relate to this to some degree, whether it is serious or more trivial. Even bad days are only 24 hours.
I can't wait to see what junior year brings me. It will be different not just because of new classes, being a junior, a new dorm room with different roommates as my roommate travels abroad next semester, but because I will become a little bit more me. A fresh start is just what we all need at this point in the year, a little movement in our comfort zones to grow a bit more. But for now, I think we all need summer.
Here is to a new year and goodbye to Sophomore Me.
Photo Courtesy of Pinterest


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Old Forest
From Corruption of Champions II
|Old Forest
|Frost Marches
|Level range
|Accessible from
|Leads to
Corrupted Garden (north)
Westbank (west)
|Neutral Hub
The Old Forrest is a vast wooded wilderness north of Hawkethorne.
Places of interest
- Ruined Shrine - south-east end of the map
- Kitsune Camp - south-west end of the map if helped the Forest Kitsune
- Westbank - in the middle of the west central branch, appears only during the events of Dog Days
- Ancient Archway - in north-east guarded by Sigrune
- Brint - found when initially exploring the forest
- Eryka - will remain hostile until helped
- Forest Kitsune - friendly if helped, hostile if not (remains until the Alraune is defeated)
- Ninian - remains hostile until invited to Hawkethorne
- Sugo - can be encountered, stuck
- Alraune Effigies
- Azyrran - found outside the Corrupted Garden
- Fountain Goddess - encountered randomly
- Hornet Drone & Hornet Worker - always hostile until the Alraune is defeated
- Sigrune - guards the entrance to the Ancient Archway
- Wyld Elf Band
- Wolves
Items Found
- Fox Berry
- Ice Shard
- Cackle Berry
- Lycanthorn
- Pristine Wood
- Witch Outfit:
Items under this category are encountered when exploring that don't lead to items or characters and can provide helpful or harmful effects.
- Anal Probing - Foolsiversary
Quest Related
In Her Footsteps
The source of corruption seems to be coming from the Alraune located at the Corrupted Garden
Dog Days
Garth has asked you to searched for his missing son Garret
Caparison Hunter & Nothing Like Housework
Pristine Wood can be found while exploring the Old Forest


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Events for September 7, 2019
Events Search and Views Navigation
Heritage Days
Pine River celebrates history during Heritage Days! Events include a high tea, "Tea At The Station" and a 1830s historic encampment! You'll also enjoy a free Hobo Stew lunch at noon at Forbes Park on Saturday! Admission to the encampment is free! The public is welcome!Find out more »


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Summer Essentials for Your Wedding Theme
Published on: July 24, 2019 All Articles, Blog
Summer is here! And with it comes long days, short nights, and lots of love for all things in bloom.
It's really the perfect time for relaxing sunsets and whimsical weddings.
A summer wedding date offers lots of opportunities to embrace this gorgeous season surrounded by the people you love.
Need some summer wedding inspiration? Here are some tips to help you plan.
Decorate with Macramé
Macramé decorations delicately enhance any ceremony and reception space and are an endearing symbol of "tying the knot."
You can use macramé as a backdrop during the ceremony. Or use it as accent pieces for plant hangers to create a romantic bohemian vibe.
After the wedding ends, the plants can be offered as a gift for your guests as a symbol of your growing love.
Utilize Citrus Accents Wherever Possible
Nothing radiates summer more than sweet citrus accents. Try incorporating citrus accents into your summer color palette.
These accents easily integrate into your theme; bouquets, boutonnieres, centerpieces and even as cake decoration.
Even more, you can use citrus in water for surprising flavors or incorporate a custom citrus cocktail for your summer wedding theme.
These fresh fruits will be an unexpected twist your guests will love.
Play Lawn Games
Lawn games are a great source of entertainment for your guests, and an easy way to introduce your guests to each other.
From Cornhole to Yardtzee to Mega Jenga – your day will be a hit. Even when you're busy taking photos or dancing, your guests will be entertained through the night.
Celebrate with Ice Cream for Dessert
Enjoy the summer wedding celebration with this creative take on wedding desserts.
From self-serve carts, to ice cream sandwiches, or a full ice cream sundae bar; no one will be upset with this sweet, refreshing, and cold addition to your summer day. This sweet is a serious upgrade to any wedding this summer.
Can't decide? No worries, cake and ice cream go great together. Just have both!
Historic Celebrations Start Here
The Historic Post Office is a unique and beautiful venue for the perfect summer wedding in Kansas City.
Our friendly, dedicated wedding professionals ensure a simplistic and personalized planning process to make sure your day is as beautiful as ever.
Interested in learning more? Schedule a tour and see this gorgeous historic venue in person. Email email@example.com or call 913.305.7172.


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Keyword Hero - Match keyword to session in google analytics
Google analytics does not do a good job revealing your organic keywords. You get (not provided) instead of a list of keywords people search for when they find you. Keyword hero is a solution that solves this problem.
Tags: search, analytics, keyword analysis5 1
Page 1 of 1


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La Carrie-Italian exclusive
in accessories
Bags of the Italian brand LA CARRIE are only trendy models of the modern world, which occupy the first places on the world podium of goods, and the quality and design of the brand's manufacturers are not inferior to the skill of fashion designer from Italy.
Distinctive features of La Carrie bags
-Rigorous design, high performance, uniqueness and practicality are the main rules describing the high popularity of La Carrie bags.
-Classic models for elegant ladies, practical for everyday use and bright for young people – the range attracts with its variety!
-The models are made of soft saffron leather, textiles and high-quality eco leather, also imitating the skin of reptiles.
-Bright fittings, durable straps, jewelry in the form of chains, stones and rhinestones make the model exquisite, stylish and amazingly beautiful.
-Collections are represented by bags, clutches, backpacks and small cosmetics bags.
Wholesale clothing is an opportunity to buy quality bags, which are distinguished by high wear resistance and affordable price.
The best brands of clothing and handbags with delivery from Italy in bulk at the online store RaZnO.


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Group Members
Twitter Followers
Staff members
HD Dev is one of two HD Community groups; it is home to our skilled selection of developers, and provides a platform for our 50,000+ members to discuss topics on game development and suggest ideas for upcoming projects.
The ObliviousHD Fan Group is home to over 300,000+ members and is the centre of discussions for videos. The ObliviousHD Fan Group also provides an opportunity for members to gain exclusive insights into future videos and release dates.
Discord is a free voice and text chat app that enables easy communication between users. The HD Community Discord Server was established in 2017 and has grown to a community of over 4000 members. Our awesome staff ensure members are kept up to date with the latest news and events, whilst maintaining a safe and friendly environment for everyone to talk in.
We currently have two Twitter accounts: @ForeverhdRBX and @ObIiviousHD, with a combined following of over 40,000 people. We frequently post insights into the development of our projects, release dates and promo-codes for followers to use in our games.


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1994: The 40 Best Records From Mainstream Alternatives Greatest Year
Green Day, Nirvana, Pearl Jam and 35 other bands who made the word alternative lose all meaning
At no point between Smells Like Teen Spirit and Nookie was the alternative bubble more booming than 1994. A record breaking eight alt-rock albums topped Billboard that year, and Lisa Loebs Stay let alternative nation plant a rare flag atop the singles charts. The Offspring sold more of their indie label record than Pink Floyd did on their major label record. Green Day stole Woodstock 94 from Bob Dylan. New Kids on the Block broke up and Earl Sweatshirt was born. Heres the 40 best albums from the year where the losers finally won.
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Higher payment PUBLIC(local government) position is available in Seongdong-gu Seoul.
Posted By: Job Hunt Korea <[email protected]>
Date: Monday, 13 January 2020, at 5:14 p.m.
The following positions are looking for experienced active, creative and enthusiastic ESL teacher in Seongdong-gu Seoul.
The position is NOT private academy neither Public School.
It is Global English Center run by local government office of Seongdong-gu Seoul.
Everything is clear and following the labor law in Korea.
- Location: Seongdong-gu ,Seoul
- Starting Date: End of Feb 2020
- Number of positions: 1
- Type of school: Global education center (running by district office)
- Teaching level: Various (but mostly elementary students)
- Working hours: M-F / 8 hours a day (mostly 0900-0600 including break times)
- Salary: 3.0 mil won
- Housing allowance 600,000 won
- One way Airfare + severance pay + medical insurance + pension
- 15 days of vacation a year and 7 sick days a year
- Settlement allowance 300,000 won
- It is not private academy. It is more like English experience center for students in Seongdong-gu.
- You need to have teaching experience in Korea.
- You may need to participate into development of new creative curriculum although they have all the curriculum set. (only upon requested by employer)
- The center is owned and run by local government. Everything is clear.
- You need to get along with new students easily.
- TESOL or other teaching related certificate is mandatory
- This one is Exclusive position of Job Hunt Korea.
- Majored in English or education will be an asset.
- You need to attend the personal interview at the district office on the set date.
- To apply, you need to fill up and hand in their application form (will be provided)
- You must be in Korea to attend their interview.
- To apply, you must send your recent resume with your recent photo.
If you have any other questions please contact us with the following email address.
Application: [email protected]
We also have few F4 visa positoin in Gangnam Seoul.
Its salary is staring 3.14 mil. KRW.
If you are F4 visa holder(bilingual) and interedted in the position pleaes contact us.
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Dave's ESL Cafe Korean Job Board is maintained by Dave Sperling with WebBBS 4.33.
Dave's ESL Cafe is maintained by the one and only Dave Sperling.
Banner Advertising | Bookstore / Alta Books | FAQs | Articles | Interview with Dave
Copyright © 2019 Dave's ESL Cafe | All Rights Reserved | Contact Dave's ESL Cafe | Site Map


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A contemporary design with a little flare of retro, the Wisp brings a balance of finesse and joviality directly into your home. The unique curvature in the blades adds a touch of personality to an otherwise clean, elegant design. The result is a composition with a light, airy aura that will inspire joy and comfort throughout the entire room.
- Pewter finish
- 3 painted pewter blades
- One 18-Watt LED bulb included
- Includes dimmable lighting to help to create the ideal ambiance in your room
- Includes integrated light kit with cased white glass
- Low wattage LED light kit included
- Reversible motor allows you to change the direction of your fan from downdraft mode during the summer to updraft mode during the winter
- Installer's choice canopy
- 4 in. and 2 in. down rod included
- Includes fan/light universal handheld remote control
- For indoor use only
- Direct drive motor provides unparalleled power, silent performance, and reliability over decades of daily use
- 4 speeds
- Casablanca's comprehensive warranty includes a lifetime motor warranty, 1-year parts and electronics warranty, and 120-day in-home service
- How to choose the right ceiling fan for your home
- Click here for more information on Electronic Recycling Programs


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ECB sees rising risks to global growth
Updated : June 28, 2018 01:35 PM IST
The near-term prospects of greater trade protectionism have increased, which could have a significant impact on global activity and trade.
Have you signed up for Primo, our daily newsletter?It has all the stories and data on the market, business, economy and tech that you need to know.
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