The Quran and Sunnah are the Islamic blueprints for peaceful resistance
In the dusty valley of Ta’if, the Messenger of Allah (SAW) stood with bleeding feet and a heavy heart. He (SAW) had come with a message, and his intention was not to conquer the lands, but to invite people towards a path of righteousness. He (SAW) spoke calmly to the leaders of the town, hoping that they might listen. However, instead of giving such a merciful, humble, patient, and kind man any sort of a welcome, he (SAW) was met with insults, laughter, and eventually, pelted with stones from head to toe. The children were unleashed on him, chasing him out, and the adults merely stood by and watched as the Mercy to Mankind (SAW) was dripping in his own blood, and mocked out of the city. This was a moment of sheer and total rejection by the ignorant. This is a moment where, for most people, retaliation from the Prophet (SAW) would have indeed been justified and maybe even necessary; however, the Prophet (SAW) raised his hands not to strike back, but to make a heartfelt dua. Afterwards, when the Archangel Jibraeel (AS) came offering to crush the people of Ta’if between the mountains, the Prophet (SAW) replied, “No. I hope that Allah brings from their descendants those who will worship Him alone without associating any partners with Him.” (Sahih Bukhari) This story isn’t one that we should just read in our sirah books and then move on from to the next page. This requires a great deal of reflection from us as Muslims because this is a window into the moral weight of Islam. In that moment, the Prophet (SAW) demonstrated something that very few people understand today: non-violence is not a sign of weakness, surrender, or defeat; it is an act of high faith. In a world increasingly defined by anger, vengeance, and reaction, Muslims are often caught between two extremes—those who encourage passive silence and those who believe that dignity can only be reclaimed through aggression. The truth, however, lies in The Quran and in the Sunnah of the Prophet (SAW). Islam is a religion of justice without cruelty, strength without oppression, and mercy without compromise. Regardless of what the media may try to feed the people in the West, our history is a huge testament to the fact that Islam always was, and will always be, a nonviolent religion. This article will explore how non-violence is understood within Islam not as an imported political theory, but as a deeply rooted prophetic principle. We will examine how The Quran defines restraint, how the Prophet (SAW) practiced it, and how the Muslim community can apply it today, especially in moments of tension, hardship, or injustice. The Quran’s teachings on how to respond to misconduct and harm in a way that pleases Allah (SWT) The Quran has never called upon or encouraged the Muslims to surrender their dignity, but it has taught them to rise above impulsive retaliation. In The Quran, Allah (SWT) says, “The true servants of the Most Compassionate are those who walk on the earth humbly, and when the foolish address them improperly, they only respond with peace.” (The Clear Quran®, 25:63) Here, the believers are described not as timid or passive, but as dignified and deliberate. Their power lies in choosing peace over provocation. Their response is calm, not because they cannot fight, but because they are conscious of Allah (SWT). Another powerful verse on non-violence is, “Good and evil cannot be equal. Respond to evil with what is best, then the one you are in a feud with will be like a close friend.” (The Clear Quran®, 41:34) The scholars of tafsir mention that this verse is not simply about being polite. It refers to moral resistance, to choosing the higher path when dealing with hostility. It requires deep self-control and sincerity, especially when your emotions are high. However, this does not mean that Islam ignores oppression. In fact, the same Quran that praises patience also permits defensive resistance when necessary. Allah (SWT) says, “Permission to fight back is hereby granted to those being fought, for they have been wronged. And Allah is truly Most Capable of helping them prevail.” (The Clear Quran®, 22:39) The balance here is critical, and that is, non-violence is the default, but when justice demands action, Islam allows it, under strict ethical guidelines. Rasulallah (SAW) has taught us how to live a life of restraint and moral discipline If anyone had the right to retaliate with force, it was the Prophet (SAW). Yet, the overwhelming pattern of his life was one of restraint, even when insulted, threatened, or attacked. The clearest examples come from the Makkan period, where the Muslims were mocked, tortured, and economically boycotted. Yet, the Prophet (SAW) never organized retaliation during that time. Not because he (SAW) lacked courage or support, but because he (SAW) was training his followers in sabr, mercy, and long-term thinking. Even after the conquest of Makkah, when the Quraysh expected vengeance, he (SAW) declared, “Go, for you are free.” (Ibn Hisham) He (SAW) had power in that moment, but he (SAW) used it for reconciliation, not revenge. He (SAW) modeled leadership based on mercy and humility. However, there were also moments when force was used such as in the battles of Badr, Uhud, and others. However, even then, the Prophet (SAW) imposed strict rules: Do not kill women, children, or the elderly. Do not harm crops or animals. Do not mutilate bodies. Do not pursue those who flee. These rules are not the norms of ancient warfare; they are the ethics of a Prophet who understood that even in conflict, Muslims must remain spiritually and morally accountable. How can we all live a life of peace and moral discipline in a world of injustice? Many Muslims today are unsure of how to apply these teachings because it can be quite difficult with what we see happening around the world. In a time of injustice from Islamophobia to tensions overseas, is non-violence still a valid path? The answer is, yes, but not in the way the modern world defines it. Islamic non-violence is not
Why a civilization can never flourish without the elderly
In many homes, we often find that there is a quiet space that is maybe overlooked on a day-to-day basis, but carries the most tranquility and blessings that is not found anywhere else in the household. Perhaps near the window, where the morning light falls most softly, a worn chair has been placed with a folding table in front of it. The chair’s fabric may be frayed just like the patterned musallah that is draped upon the table, the chair’s frame must be slightly tilted with time or due to the prolonged hours of having sat atop it for worship, and the room is blanketed with a fragrant aroma caused by the itar coming from the small number of clothes that are tidied and tucked away into the closet. In that chair, we are blessed to see one of our elders sitting there with their faces bearing the markings of experience and whose silence is filled with so much wisdom and ilm. Unlike many others in the household who might be struggling to catch up with the urgency of life, for the elderly, every moment of their life is now spent in a manner that is slow, appreciative, and reflective. Time has slowed their steps and softened their voice, yet their dignity remains intact. This person has lived through eras, weathered hardship, raised generations, and worshipped their Lord through days of ease and difficulty. Their lives are composed of moments that others quickly forget such as the quiet labor of raising children, the long nights spent in dua, the endurance through illness, poverty, or war. These are individuals who carried nations on their backs while remaining unseen, and now, in the twilight of their years, they ask for little such as a comfortable presence, kindness, and recognition of their place in the moral fabric of society. On this International Day of Older Persons, the world rightly pauses to acknowledge the elderly but, in Islam, such acknowledgment is not a commemorative act, it is a continuous command. The elderly are not simply members of our community, they are truly its moral anchors, its spiritual reserves, and often, the very source of barakah in a household. Islam teaches us that aging is not a form of decline in life like how many people think it is. The era of aging is actually a form of elevation. It is not the fading of purpose, but its refinement. To grow old in Islam is to carry the weight of time with grace, and to be honored for it. This article explores how Islam has always centered the elderly from divine revelation to prophetic action, from family structure to societal values, and this shows us that honoring the elderly is an obligation, and one that speaks to the very heart of Islamic ethics. Aging has one of the best spiritual opportunities after your years of youth In many societies today, aging is seen as decline, a slowing down of life, a retreat from relevance. Careers start to wind down, physical strength diminishes, social circles may shrink, and there is often a sense of being left behind. However, The Quran teaches to flip that perception completely. To Allah (SWT), aging is not a phase of loss, it’s a phase of elevation. It’s a station of life where mercy becomes more visible, humility becomes more valuable, and dua becomes more powerful. It is not the beginning of disappearance, but the deepening of presence. For example, when we go into the masajid, our parents often instruct us to look after the seniors of our community by helping them if they need to stand, walk, or sit. We are encouraged to get them water should they need it, to throw away their trash so they don’t have to exert themselves, and to approach them and greet them in a way that is respectful, soft-spoken, and kind. These are such small actions, but what do we see happens as a result of it? Their aged faces brighten with a smile. They place their hands affectionately atop our heads. A string of prayers falls nonstop from their lips as their hearts soar just because someone aided them. Referring to Surah Al-Isra, this chapter of The Quran contains some of the most beautiful illustrations of how Allah (SWT) views old age. After commanding us to worship Him alone, He (SWT) immediately follows with an ethical instruction when He (SWT) says, “For your Lord has decreed that you worship none but Him. And honor your parents. If one or both of them reach old age in your care, never say to them even ‘ugh’, nor yell at them. Rather, address them respectfully.” (The Clear Quran®, 17:23) Then, Allah (SWT) says in the very next verse, “And be humble with them out of mercy, and pray, ‘My Lord! Be merciful to them as they raised me when I was young.’” (The Clear Quran®, 17:24) Why does Allah (SWT) command us to do these things immediately after instructing us to worship Him? Because as our parents grow older, they return to a kind of childlike vulnerability not in their mindset, per se, but in dependence. The very hands that once held you through sickness, you hold to help them walk. Allah (SWT) doesn’t stop at just telling us to be kind, he (SWT) commands us not to even utter a sound of frustration. This is remarkable. In a world that often loses patience with the slow or forgetful, Islam teaches us that restraint in tone is part of righteousness. Yet beyond commands, The Quran offers something more personal, and that is dua. When we ask our Creator to have mercy on our parents because they raised us when we were small, this is a divine reminder that our parents would wake up in the middle of the night to check if we are breathing. They would hold our trembling hands on the first day of school. They have sacrificed, worried, prayed, and they’ve done all of this silently. So when they reach the age where they forget things, or move more
The neuroscience of Salaah: How prayer rewires the brain
Have you ever had that moment in your life when everything around you feels super overwhelming, and everything that you thought you had under control suddenly feels so chaotic and disorganized? For example, you find that suddenly deadlines are piling up at work or school, you have an influx of messages that you have to get back to, your space is filled with so many responsibilities that have piled up out of nowhere and suddenly, your chest feels so hollow. It feels like the walls are closing in on you, like it’s becoming harder to breathe, you’re trying to make sense of it all only to become even more overwhelmed. All you want in that moment, all your mind wants in that moment is to seek stillness, silence, and tranquility not just to escape for however long, but to realign yourself once again so you can easily tackle your goals and get back on track. All of a sudden, you hear the loud call of “Allahu Akbar.” Despite the dark cloud looming above your head you rise, perform ablution, adorn yourself in modest clothing, lay out the prayer mat and stand. Then you bow. You let your knees hit the ground to prostrate before your Lord in sheer devotion. With that one sajda, you’ve reminded yourself once again that such trivial matters and difficulties are to be left to Allah (SWT) so your difficulties may be eased. And that you are in this world for an hour, metaphorically speaking, and your end goal is to always re-center yourself with your Creator when He (SWT) commands your attention. While this is a spiritual act, there are neurological and biochemical elements to your salaah as well that are not often discussed. When you perform the actions of prayer, you activate networks in your brain that are associated with peace, gratitude, and self-awareness. You physically re-shared the architecture of your mind and quite literally rewired your brain in the five minutes you took to silence every single thing happening around you. In recent decades, neuroscience has made remarkable strides in uncovering how consistent behaviors influence the structure and function of the human brain – a phenomenon known as neuroplasticity. Practices like meditation, mindfulness, and breath-focused rituals have been shown to regulate stress, enhance emotional control, and even change the size and connectivity of various brain regions. For over 14 centuries, though, Islamic tradition has emphasized the transformative power of Salaah. Our obligatory prayers are a safeguard for the soul and a regulator of conduct. Salaah occupies a central role in the life of a practicing Muslim. Allah (SWT) says in The Quran, “Recite what has been revealed to you of The Book and establish prayer. Indeed, genuine prayer should deter one from indecency and wickedness. The remembrance of Allah is an even greater deterrent. And Allah fully knows what you all do.” (The Clear Quran®, 29:45) This Quranic verse highlights the tangible effect of prayer on human behavior, which is a concept now supported by growing scientific literature on how structured spiritual practices impact the brain’s emotional and moral regulation systems. This article explores the intersection of Islamic prayer and neuroscience, addressing how the design and repetition of Salaah not only align with, but may actively facilitate, measurable improvements in brain health and mental well-being. Neuroplasticity is the brain’s ability to rewire through repetition One of the most significant discoveries in neuroscience is neuroplasticity: the brain’s ability to change its structure and function through experience and repeated behavior. In studies on long-term meditators and religious practitioners, researchers have observed that repeated engagement in focused, intentional practices leads to: Increased gray matter in regions associated with self-regulation, attention, and compassion. Strengthened neural pathways related to emotional resilience. Reduced activity in areas responsible for rumination and stress responses. A study published in Psychiatry Research: Neuroimaging in 2011, found that individuals who engaged in regular mindfulness practice for just eight weeks showed increased critical thickness in the hippocampus (the area of the brain responsible for memory and learning), and decreased volume in the amygdala (the area of the brain responsible for stress and fear). Islamic prayer, performed consistently five times a day with structured recitations, postures, and moments of reflection, is a deeply embodied practice that fulfills many of the same conditions used in neuroscientific studies on mindfulness, including focused attention, intentional breathing, and physical stillness. This positions Salaah as a natural spiritual modality for harnessing neuroplasticity. Prefrontal cortex aviation enhances focus and self-control The prefrontal cortex (PFC) is the executive center of the brain where it governs decision-making, attention regulation, self-control, and moral judgment. Strengthening this region is key to developing discipline and emotional maturity. Research published in the Journal of Cognitive Enhancement in 2020, showed that individuals engaged in structured contemplative practices had increased PFC activity, correlating with better impulse control and reduced emotional reactivity. The daily act of turning away from worldly distractions to focus on Allah (SWT) requires cognitive inhibition, activating the PFC. Reciting Quranic verses, focusing on their meaning, and maintaining proper sequence in physical movements engage working memory and sustained attention. The required concentration (khushu) in prayer encouraged a neurological state of “top-down control,” counteracting reactive emotional patterns. The Prophet Muhammad (SAW) was described as maintaining deep composure and attention during prayer. In his Sunnah, even minor distractions were addressed with care and gentleness, emphasizing mental discipline. The amygdala regulates emotional stress and fear The amygdala plays a central role in processing emotions such as fear, anxiety, and aggression. Overactivation of the amygdala is associated with chronic stress, panic disorders, and negative emotional bias. A 2019 fMRI study published in NeuroReport assessed Muslim participants during sujood and found that the posture of prostration was associated with decreased amygdala activation and increased feelings of safety and grounding. In multiple ahadith, the Prophet (SAW) encouraged prayer as a response to psychological distress. It is recorded that, “Whenever something distressed the Prophet, he (SAW) would turn to prayer.” (Abu Dawood) This reflects the biological calming that prayer can induce. The physical posture of sujood, combined with intentional breathing and sense of surrender to a higher
Why Islam was always ahead on human rights
When the phrase “human rights” comes up, most people think of events that have happened in modern history such as The Universal Declaration of Human Rights (1948), the Civil Rights Act (1964), the Geneva Conventions (1864~), or the abolition of slavery in the 19th century. These moments are celebrated as milestones where humanity finally recognized the dignity of an individual. But for Muslims, the story is much older. Fourteen centuries older, in fact. At a time when baby girls were buried alive, when slaves were treated as property, when women were excluded from inheritance and legal identity, and when the poor had no protection from the rich, The Quran was revealed to a man in the deserts of Arabia with a radically different message. Every soul has dignity, value, and rights granted directly by Allah (SWT). Islam did not wait for the world to evolve morally. It introduced principles that challenged power structures, protected the vulnerable, and laid down a framework of rights and responsibilities that the modern world would only later begin to echo. This article explores why Islam was always ahead on human rights – not as a slogan, but as a lived reality grounded in revelation, embodied by the Prophet (SAW), and enshrined in the practices of early Muslims. Human dignity as a divine right in Islam Modern human rights declarations rest on secular foundations such as law, politics, or philosophy. Islam grounds human rights in something deeper: the will of the Creator. Allah (SWT) says in The Quran, “Indeed, We have dignified the children of Adam, carried them on land and sea, granted them good and lawful provisions, and privileged them far above many of Our creatures.” (The Clear Quran®, 17:70) Here, dignity – also known as karaamah – is not contingent upon race, gender, wealth, or social class. It is universal. By virtue of being human, every person is honored. This was revolutionary in seventh century Arabia, and remains a radical message in societies still divided by hierarchy and prejudice today. Islam’s abolition of oppression before its time Before Islam, female infanticide was a cultural practice to avoid shame or financial burdens. In The Quran, Allah (SWT) condemned it in unflinching terms. He (SWT) speaks of the transgressions that will speak against us when we our souls are held to account and, among them, is the cry of the girl child: “[…] and when baby girls, buried alive, are asked for what crime they were put to death […].” (The Clear Quran®, 81:8-9) This was not only a ban, it was a recognition of the child’s moral standing, giving a voice to the voiceless in a society that denied it. While the West only began legally granting women inheritance in the late 19th century, Islam established these rights in the seventh-century. Allah (SWT) says in The Quran, “For men, there is a share in what their parents and close relatives leave and, for women, there is a share in what their parents and close relatives leave—whether it is little or much. These are obligatory shares.” (The Clear Quran®, 4:7) Women could own property, conduct business, and retain their financial independence – rights that were denied to women in much of the world until recent history. Further, slavery was a global institution and it was left unquestioned for millenia. Islam immediately restricted it, humanized it, and laid the groundwork for its eradication. Freeing slaves was elevated as an act of worship and atonement. Allah (SWT) says with disappointment in Surah Al-Balad, “If only they had attempted the challenging path ˹of goodness instead˺!” He (SWT) proceeded to qualify what deed would be included in such a path: “It is to free a slave, or to give food in times of famine to an orphaned relative or to a poor person in distress, and—above all—to be one of those who have faith and urge each other to perseverance and urge each other to compassion. These are the people of the right.” (The Clear Quran®, 90) The Prophet (SAW) himself urged, “Your slaves are your brothers. Allah has put them under your authority. So, if one has his brother under his authority, he should feed him with what he eats and clothe him with what he wears.” (Sahih Bukhari) No other civilization of the time treated slaves with such humanity, nor encouraged their liberation as a pathway to Allah’s (SWT) pleasure. Islam’s social justice vision Human rights are not only about individual freedoms, they are also about social responsibility. Islam uniquely integrates both. The Quran makes care for the poor a central pillar of faith. Allah (SWT) says, “Establish prayer, pay alms-tax, and bow down with those who bow down.” (The Clear Quran®, 2:43) While zakat is defined commonly as just “charity,” it is actually the haq (right) that the poor have over the wealthy. Thus, Islam institutionalized wealth redistribution 1,400 years before welfare systems. The Prophet (SAW) has also declared in his Farewell Sermon, “All mankind is from Adam and Eve. An Arab has no superiority over a non-Arab, nor does a non-Arab have superiority over an Arab; a white has no superiority over a black, nor does a black have superiority over a white, except by taqwa.” (Musnad Ahmad) At a time when tribalism defined identity and worth, this declaration was nothing short of revolutionary. The world would not see similar civil rights language until centuries later. Islam recognized freedom of belief even for non-Muslims under Muslim rule when Allah (SWT) said, “Let there be no compulsion in religion, for the truth stands out clearly from falsehood. So whoever renounces false gods and believes in Allah has certainly grasped the firmest, unfailing hand-hold. And Allah is All-Hearing, All-Knowing.” (The Clear Quran®, 2:256) Non-Muslim minorities retained their rights to worship, property, and safety under Islam. While the West struggled with religious wars and forced conversions, Muslim lands became sanctuaries of relative coexistence. The Prophet (SAW) is the living embodiment of human rights The life of the Prophet (SAW) is the clearest proof that Islam was ahead on human rights. He (SAW) treated orphans with compassion, women with respect,
When culture clashes with Islam, what should you follow?
In every society, human beings live by two invisible forces: culture and religion. Both shape how we think, behave, and belong. Both offer guidance, meaning, and a sense of order. But while they often coexist in harmony, there are moments, sometimes quiet, sometimes explosive, when they clash. Culture is the set of customs, values, behaviors, and shared assumptions passed down through generations. It includes everything from how we greet one another to how we marry, mourn, raise children, and resolve conflict. It is deeply emotional, largely unconscious, and fiercely defended. Culture is not chosen, it is absorbed. Religion, by contrast, is revelation. It is deliberate, divine, and eternal. Islam is not simply one element of a Muslim’s cultural identity. It is a total worldview, revealed by Allah (SWT), that calls for unconscious submission to something higher than heritage, sentiment, or social expectation. Unlike culture, Islam is not inherited passively. It must be understood, internalized, and practiced with intention. In theory, culture and religion can support each other. Islam has always embraced cultural diversity, as long as it does not compromise tawheed or moral boundaries. But in practice, culture can become so dominant, so deeply woven into our sense of right and wrong, that it begins to override what Allah (SWT) has actually revealed. This is not merely an academic distinction. It is a crisis of identity, authority, and allegiance that plays out in Muslim communities every day. A daughter is denied the right to choose her spouse because of ethnic expectations. A son is pressured into cultural rituals he knows have no basis in the Sunnah. A convert is welcomed into Islam but not into the community. A family insists on celebrating milestones in ways that prioritize reputation over righteousness. These are not small matters of “preference.” They are signs of a deeper confusion: when Islam and culture disagree, who do you obey? Your heritage, or your Creator? This question is not new, and nor is it difficult to answer; however, we find that some people still find it difficult to choose between. The Quran has repeatedly challenged those who blindly follow their forefathers. The Prophet (SAW) himself was sent to a people who resisted revelation in defense of tribal norms and inherited customs. The early Muslims had to choose between what they knew and what Allah (SWT) had revealed, and often at great personal cost. Today, the struggle has returned in quieter but no less significant forms. It appears in wedding halls, family expectations, social norms, and unspoken community rules. And for many Muslims, especially the youth and converts, the pressure to conform to culture is louder than the call to submit to Allah (SWT). This blog article seeks to examine that tension. Not to vilify culture, but to understand its place, its limits, and its influence. Through Quranic reflection, prophetic guidance, and contemporary realities, we ask the central question: when culture clashes with Islam, what should you follow, and why does your answer matter? What does Islam’s relationship with culture look like? What do the preservation, refinement, and boundaries look like? To begin, it must be understood that Islam does not seek to erase culture. Rather, it recognizes cultural diversity as a divine sign. Allah (SWT) says, “O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may get to know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware.” (The Clear Quran®, 49:13) existence of different cultures, ethnicities, and social traditions is not a flaw of humanity, it is part of Allah’s (SWT) design. Cultural expressions such as language, dress, food, and art are not only permissible but are part of what makes the Ummah richly diverse. However, Islam draws a clear line: culture is acceptable, as long as it does not contradict Islamic principles. When it does, it must be abandoned. This is where Islam’s refinement role comes in. The Prophet (SAW) did not reject all pre-Islamic Arab customs, he retained many that were harmless or praiseworthy (such as hospitality, eloquence, tribal solidarity when used justly). But he also reformed or outrightly abolished practices that conflicted with the message of Islam. Among those abolished were: The burying of infant daughters (a practice stemming from shame-based culture). Tribal arrogance and ethnic superiority. Inheritance laws and that excluded women. Superstitions and rituals tied to shirk (associating partners with Allah (SWT)). The problem of blind cultural loyalty One of the strongest warnings in The Quran is directed at those who cling to culture at the expense of revelation. Allah (SWT) says, “When it is said to them, ‘Follow what Allah has revealed,’ they reply, ‘No! We only follow what we found our forefathers practicing.’ Would they still do so, even if their forefathers had absolutely no understanding or guidance?’” (The Clear Quran®, 2:170) This verse captures the fundamental nature of blind cultural loyalty – an emotional, uncritical attachment to inherited practices, regardless of their truth or consequences. It exposes a psychological truth that still applies today: people often conflate ancestral authority with moral authority. To follow one’s parents, elders, or community customs is not inherently wrong. But when those customs violate the clear guidance of The Quran and Sunnah, obedience to anyone other than Allah (SWT) becomes spiritually dangerous. The Prophet (SAW) has taught us, “There is no obedience to the creation in disobedience to the Creator.” (Musnad Ahmad) This is a critical ethical principle. Our loyalty to family, tribe, or nation must never supersede our loyalty to Allah (SWT) and His Messenger (SAW). Real-world examples of how culture competes with Revelation To make this issue more concrete, consider how culture competes with Islam in several contemporary scenarios. One of the most painful areas of cultural interference is in marriage. Many Muslim families refuse marriage proposals not on the basis of religion or character, but race, nationality, or social class. This is explicitly condemned in the Sunnah. The Prophet (SAW) said, “If someone whose religion and character you are pleased with comes to you [seeking marriage],
What does the heart of a Prophet look like?
The emotional intelligence of our beloved Prophet Muhammad (SAW) In an age where emotional intelligence is praised as a hallmark of effective leadership, great character, and self-mastery, the life of Prophet Muhammad (SAW) stands as a shining, timeless example. Long before modern psychology coined the term “emotional intelligence” in the 1990s, and long before self-mastery books about emotional intelligence were published, the Prophet (SAW) was a living example of the most important principles one should have within themselves: self-awareness, empathy, emotional regulation, social skills, and motivation. Indeed, the Prophet’s (SAW) exemplary modeling of these values is the best mankind has ever seen. When you look at the life of the Prophet (SAW), you find that there are many glorious dimensions to his contributions and efforts outside the realm of prophethood. He was a statesman, a warrior, a teacher, a reformer, all while being a deeply, emotionally attuned human being. His ability to understand people’s feelings, respond with compassion, and lead with ilm drew even his enemies near to him out of sheer awe. In a time when tribalism and harshness were norms in society, our Prophet (SAW) taught the importance of rahmah. Where vengeance was a norm, he modeled forgiveness. His emotional insight was not merely a personal trait, but a manifestation of divine guidance. This is why Allah (SWT) blessed him with the honorable title not used before for any prophet, Rahmatun lil ‘Aalameen (A Mercy for the Worlds). This article will explore the emotional intelligence of the Prophet (SAW) by reflecting on key moments from his life, supported by authentic sources, demonstrating how this prophetic quality remains relevant and transformative for every generation. This article is especially important for today’s youth because it highlights how emotional intelligence is not just a modern concept, but one that is deeply rooted in the Sunnah of the Prophet (SAW). By reflecting on his example, young Muslims can develop stronger character, healthier relationships, and a deeper sense of self-awareness grounded in faith and compassion. Self-awareness and emotional regulation One of the primary components of emotional intelligence is self-awareness, and this is the ability to recognize one’s own emotions and manage them appropriately. The Prophet (SAW) exemplified this quality in both private and public moments. A powerful example is found in the famous hadith recorded in Sahih al-Bukhari and Sahih Muslim where it is recorded that a man approached the Prophet (SAW), seeking his advice. The Prophet (SAW) simply said, “Do not become angry.” The man repeated his request for advice several times, and the Prophet (SAW) gave the same response each time. This concise instruction demonstrates how the Prophet (SAW) emphasized emotional regulation as a key to personal development and social harmony. Anger is not denied as a human emotion, but the Prophet’s (SAW) guidance indicates that we must be mindful of how we express it. In this, he is encouraging self-awareness where we have to pause, recognize the emotion, and respond with control. Recorded in hadith, Ali ibn Abi Talib (RA) described the Prophet’s (SAW) character when he said, “The Prophet (SAW) never struck anyone with his hand, neither a woman nor a servant, except when he was fighting in the path of Allah.” (Sunan Abu Dawood) Nowadays on social media, we find that many people encourage the idea of seeking revenge upon others if they are perceived to have wronged you, especially if that person is a mo’min, your own brother in faith. This does not garner us the love and appreciation of Allah (SWT), and it certainly does not bring us closer to Him, either. Lady Ayesha bint Abu Bakr (RA) is recorded in hadith stating, “The Messenger of Allah (SAW) never took revenge for himself, but when the limits of Allah were transgressed, then he would take revenge for the sake of Allah.” (Sahih al-Bukhari) Despite the immense pressures that the Prophet (SAW) had to face – hardships unlike those borne by any prophet before him, including immense betrayal, war, and personal losses – he (SAW) never allowed anger or grief to cloud his judgment. In fact, at the death of his beloved son Ibrahim (RA), when the ignorants would laugh and taunt the Prophet (SAW) that his legacy was no more, our Prophet (SAW) wept – the best of mankind, the strongest and most masculine of men, showed emotion, teaching us that it is not a sign of weakness at all. This balance between acknowledging emotion and staying grounded in faith shows the Prophet’s (SAW) incredible emotional maturity. Empathy and understanding others Perhaps the most defining feature of the Prophet’s (SAW) emotional intelligence was his empathy. He could understand and respond to the emotional states of those around him whether it is family, companions, or even enemies. One of the most moving examples is a story of the younger brother of Anas bin Malik (RA) whose pet bird had died This seemingly small encounter reveals much more than what meets the eye. The Prophet (SAW) noticed the boy’s sadness and gently engaged him with this playful and compassionate question, taking the time to comfort the child. This level of attentiveness and emotional sensitivity speaks to a heart deeply connected to the emotions of others, even children. Another example is how he treated those who made mistakes. Everyone makes them; it’s a part of being human. SubhanAllah, we find that Muslims encourage other Muslims to publicly speak and shame on the mistakes made by other mo’mins in the form of gossip, rather than guiding privately. This is not the Sunnah of Rasulallah (SAW). A Bedouin once urinated in the mosque, which is a major offense. The companions rushed to stop him, but the Prophet (SAW) told them to leave him, and later advised him gently. (Sahih Bukhari) Instead of reacting with anger, he (SAW) responded with hikmah and emotional insight. He (SAW) recognized the man’s ignorance and taught with patience. Social skills and relationship building The Prophet (SAW) built strong relationships with people of all types, whether they were companions, enemies, tribes, or complete strangers. He (SAW) used kindness, listening, and tailored communication to connect with people at their level. In Shama’il al-Tirmidhi, it is documented that, “The Prophet (SAW) used to
The Caliphate of ʿUmar ibn al-Khattab (RA): A Legacy of Justice, Courage, and Devotion
Long before the rise of the Islamic empire, a man walked in Arabia with such presence that even his enemies paused. ʿUmar ibn al-Khattab (RA) was tall, broad-shouldered, and physically imposing. His skin was fair with a reddish hue, and his voice was deep and commanding. He was known to walk so fast that people struggled to keep pace with him and, when he spoke, his words struck with clarity and conviction. Born around 584 AD into the noble tribe of Quraysh, Umar ibn al-Khattab (RA) grew up in a society steeped in tribal loyalty and idol worship. He was a skilled wrestler, horseman, and poet. He was also one of the few Qurayshis who could read and write – a rare skill in pre-Islamic Arabia. His intellect was sharp, and his judgment so sound that Quraysh often appointed him as a mediator in tribal disputes. These qualities – strength, eloquence, and wisdom – would later become pillars of his leadership. But his greatest transformation came not through battle or politics, but through revelation The Turning Point The story of ʿUmar ibn al-Khattab’s (RA) conversion is one of the most dramatic in Islamic history. He was on his way to kill the Prophet Muhammad (SAW), enraged by what he saw as a threat to Qurayshi tradition. Along the way, he learned that his own sister and brother-in-law had secretly embraced Islam. He stormed into their home in anger, but paused when he heard his sister recite a verse of the revelation: Something shifted. The words pierced through his rage. He asked to read more. And in that moment, the man who had once vowed to extinguish Islam became one of its fiercest defenders. The Prophet Muhammad (SAW) had prayed: “O Allah! Strengthen Islam with either Abu Jahl or ʿUmar ibn al-Khattab (RA).” (Jami al-Tirmidhi) Allah (SWT) chose ʿUmar ibn al-Khattab (RA). Unlike many early Muslims who worshipped in secret, ʿUmar ibn al-Khattab (RA) declared his faith publicly. He marched to the Ka’bah and led Muslims in prayer, daring anyone to stop him. He famously said: His boldness earned him the title al-Faruq: the one who distinguishes between truth and falsehood. Due to his strength and outspokenness, Muslims became less afraid to practice their faith more openly. At the Prophet’s (SAW) Side ʿUmar ibn al-Khattab (RA) became one of the Prophet’s (SAW) closest advisers. He fought in every major battle – Badr, Uhud, Khandaq – standing firm beside the Prophet (SAW). At Uhud, when Abu Sufyan taunted the Muslims, ʿUmar ibn al-Khattab (RA) shouted back: “You are a liar, O enemy of Allah!” (Sahih al-Bukhari) His vigilance extended beyond the battlefield. When a man named Ibn Sayyad claimed prophethood, ʿUmar ibn al-Khattab (RA) asked the Prophet (SAW) for permission to kill him. The Prophet (SAW) declined, saying: “If he is the Dajjal, you will not be able to kill him.” (Sahih Muslim) His opinions were even often affirmed by divine revelation, a testimony to his clarity of thought and intent. A few examples, as recorded in Sahih al-Bukhari, include: Maqam Ibrahim as a Place of Prayer During the early days in Madinah, ʿUmar ibn al-Khattab (RA) suggested to the Prophet (SAW) that the station of Abraham (Maqam Ibrahim) – the stone upon which Prophet Ibrahim (AS) stood while building the Ka’bah – should be designated as a place of prayer. This was a moment of reverence and continuity with the Abrahamic legacy. This verse institutionalized the practice of praying two rakʿat after tawaf at Maqam Ibrahim, a ritual still observed by pilgrims today. It also affirmed ʿUmar ibn al-Khattab’s (RA) spiritual insight and connection to the legacy of monotheism. The Veiling of the Prophet’s (SAW) Wives Concerned about the privacy and dignity of the Prophet’s (SAW) household, ʿUmar ibn al-Khattab (RA) urged the Prophet (SAW) to have his wives remain hidden in the presence of visitors, since all kinds of people would visit him. This marked the formal introduction of the hijab for the Prophet’s (SAW) wives, setting a precedent for modesty and boundaries in Islamic ethics. It also demonstrated ʿUmar ibn al-Khattab’s (RA) protective nature and his concern for communal morality. Warning to the Prophet’s (SAW) Wives When the Prophet’s (SAW) wives, including Umar ibn al-Khattab’s (RA) daughter Lady Hafsah (RA), were being difficult, ʿUmar ibn al-Khattab (RA) warned them that if they continued to trouble the Prophet (SAW), Allah (SWT) could replace them with better wives. This verse echoed ʿUmar ibn al-Khattab’s (RA) exact words, reinforcing his moral clarity and role in defending the Prophet’s (SAW) emotional and spiritual well-being. Family and Personal Life Behind the statesman was a devoted father and husband. ʿUmar ibn al-Khattab (RA) was married to noble women, including Zaynab bint Mazʿun, sister of ʿUthman ibn Mazʿun (RA), ʿAtiqah bint Zayd, who was known for her piety and intellect, and Lady Umm Kulthum bint Ali ibn Abu Talib, daughter of Ali ibn Abu Talib (RA) & Lady Fatima bint Muhammad (RA) and granddaughter of the Prophet (SAW), symbolizing the strong unity among the Prophet’s (SAW) companions. Among ʿUmar ibn al-Khattab’s (RA) children were ʿAbdullah ibn ʿUmar (RA), a renowned scholar and narrator of hadith, ʿAsim ibn ʿUmar (RA), known for his piety and wisdom, and Lady Hafsah bint ʿUmar (RA), who became one of the Mothers of the Believers when she was married to the Prophet (SAW). That marriage deepened the bond between the Prophet (SAW) and ʿUmar ibn al-Khattab (RA), and Lady Hafsah (RA) later became the guardian of the compiled Quran manuscript during the caliphates of Abu Bakr as-Siddiq (RA) and ʿUthman ibn Affan (RA). The Mantle of Leadership When Abu Bakr as-Siddiq (RA) passed away in 13 AH, he named ʿUmar ibn al-Khattab (RA) as his successor. The decision was met with admiration and Abu Bakr as-Siddiq (RA) told the people: “He is strong, but he will be gentle when he becomes responsible.” So began one of the most transformative caliphates in Islamic history, marking a golden era in Islamic governance, defined by justice, accountability, and expansion of the Islamic state. Expansion Without Excess Under ʿUmar ibn al-Khattab’s (RA) leadership, the Islamic state expanded rapidly. His generals
The Psychology of sin: A journey through the soul
Sin, in the Islamic worldview, is a deeply existential and psychological event. It is the moment when human beings, endowed with divine guidance from The Quran and moral awareness, act in contradiction to their inner moral compass and their divine purpose, the latter of which is to please Allah (SWT). Islam treats sin with remarkable seriousness where The Quran and ahadith have spoken about intentional wrongdoing in both the spiritual and psychological frameworks. To understand sin properly is to understand the human soul in its full complexity—its inclinations, its struggles, its potential for error, and, most importantly, its capacity for return. Here, we explore the nature of sin by weaving together rich insights from The Quran and Sunnah with contemporary understandings from the fields of psychology and cognitive science, aiming to show that the path to repentance and inner purification is as much about knowledge and self-awareness as it is about divine mercy. The soul’s moral trajectory The Quran presents a multi-layered understanding of the self. Islamic scholarship has long identified three principal states of the soul, each representing a stage in moral and spiritual development: Nafs al-Ammarah: the soul that incites to evil, characterized by impulsivity and a lack of remorse. Nafs al-Lawwamah: the self-reproaching soul, which experiences guilt and seeks moral correction. Nafs al-Muṭma’innah: the tranquil soul, which has attained serenity through submission to Allah (SWT) and mastery over the ego. These states are not static; rather, they reflect the soul’s moral and spiritual development. These three stages bear a striking resemblance to modern psychological models, particularly the theory of moral development and the layered structure of the psyche as discussed by Freud and later psychologists. For instance, the base desires of the nafs al-ammarah coincide with the Freudian ‘id.’ The nafs al-lawwqmah resonates with the emergence of moral conscience, or the ‘superego’, which seeks to align behavior with internalized values. And the nafs al-muṭma’innah could be likened to the integrated self—emotionally balanced, morally mature, and at peace. The role of Shaytan and internal conflict Sin often emerges from a moment of internal conflict. From a Quranic perspective, this conflict is not merely between good and evil, but between truth and falsehood, sincerity and self-deception, clarity and delusion. The process begins within the self, but it is often amplified by external influences, particularly the whispers of Shaytan. Allah (SWT) clarifies that Shaytan has no real power over the believer except through suggestion. “[…] you will certainly have no authority over My servants, except the deviant who follow you […].” (The Clear Quran®, 15:42). In psychological terms, Shaytan is not a controlling force but a cue, an external stimulus that activates latent desires within the self. Just as behavioral psychology shows how certain stimuli can trigger conditioned responses, Shaytan operates by exploiting the internal vulnerabilities of the nafs. He beautifies sin, minimizes its consequences, or encourages delay in repentance. His tools are distortion, justification, and procrastination which are tools that the human psyche, left unguarded, can easily internalize. Cognitive Dissonance and the living conscience One of the most important psychological experiences associated with sin is what is now known as cognitive dissonance. This occurs when a person’s actions are at odds with their values, creating mental tension. Islam describes this experience in vivid terms The believer who sins may feel anxiety, restlessness, or guilt, and these are manifestations of a conscience still alive. This dissonance, far from being destructive, is in fact a divine mercy. It is the sign of a healthy soul, one still sensitive to its moral condition. However, if this tension is repeatedly ignored or rationalized, the soul becomes desensitized. Allah (SWT) refers to this as the heart being covered with a rahn—a rust or stain caused by persistent sin (The Clear Quran®, 83:14). In modern psychological terms, this corresponds to the desensitization effect, wherein repeated exposure to morally problematic behavior reduces emotional responsiveness. The initial guilt fades. Sin becomes habitual. The heart becomes numb. This leads to another critical mechanism: rationalization. When a person finds it psychologically uncomfortable to recognize their own wrongdoing, they may engage in a process of justification. This is well-documented in cognitive psychology as a defense mechanism, where one seeks to protect their ego from the pain of self-reproach. Sin is sometimes masked by noble language or good intentions. People compare themselves to others, “At least I’m not as bad as so-and-so,” or minimize the sin, “It’s just a small matter,” or defer repentance, “I’ll make tawbah later.”. All of these are symptoms of the soul resisting accountability. Yet, Islamic teachings are unequivocal: transformation begins only when there is honest self-assessment, muhasabah, and sincere remorse, nadm. Tawbah: A model of psychological and spiritual healing But if sin has such psychological weight, is it necessarily paralyzing? On the contrary, Islam offers one of the most psychologically healing models of redemption. The concept of tawbah is not merely a legal remedy but a complete emotional and spiritual process. The word tawbah means ‘to return’, and its conditions, recognition of the sin, sincere remorse, immediate cessation, and firm resolve not to return, align remarkably with contemporary models of behavioral change and moral repair. What makes tawbah unique, however, is its theological foundation. Allah’s (SWT) names At-Tawwab, Al-Ghafur, and Ar-Rahim. The believers are not left in a state of existential guilt. Rather, they are invited to return, to renew, to be cleansed. This is not a celebration of sin, but a profound encouragement to never despair. The worst sin is not falling, it is believing that one cannot rise again. This hopeful paradigm is deeply consistent with what contemporary psychology teaches about self-forgiveness and resilience. Research has shown that excessive guilt, when not coupled with self-compassion, leads to shame, depression, and withdrawal. Islam warns against this imbalance. Shaytan may initially push the believer toward sin, but once the sin is committed, he often attempts to push them toward despair. Allah (SWT) counters this with forceful mercy, This verse is perhaps one of the most psychologically healing in the entire Quran. It affirms that no human failure is final, and no sin is too great to be redeemed. The solution begins with the self It is worth noting that sin
When a slave became the voice of Islam
The desert sun was merciless. Blazing down on the sands of Makkah, it spared no one – least of all the man lying flat on his back, a heavy stone crushing his chest, his skin searing against the scorched earth. His lips were cracked. His hands trembled. And yet, from somewhere deep within him, a single word rose, again and again: “Ahad. Ahad.” “One. One.” The slave master screamed. Onlookers winced. Though his body was battered, his spirit remained unbroken. His name was Bilal ibn Rabah (RA) – and, on that day, he wasn’t just defying his master. He was rising above him. Bilal (RA): A slave with a different kind of freedom Born into slavery in Makkah, Bilal (RA) was the son of an Abyssinian woman. His skin was dark, his status deemed low, and his life – by society’s standards – was worth little. But what no one saw was the strength Allah (SWT) had placed within him. A strength that would one day shake the idols of Makkah and echo across the world. When the message of Islam began to spread quietly, Bilal (RA) listened. The call to worship one God, free from fear of idols or men, resonated deeply. This was haq – truth. Not freedom of the body, but of the soul. He embraced Islam quietly, wholeheartedly. But secrets don’t stay hidden for long. His master, Ummayah ibn Khalaf, a fierce enemy of Islam, made Bilal (RA) a public example. For his defiance – for accepting Allah (SWT) as the True and Only Master – he was tied, beaten, starved, and dragged through the streets. Yet he never recanted. He never called out to the idols. He simply repeated: “Ahad. Ahad.” “One. One.” Word of his torture reached the Prophet Muhammad (SAW), who was deeply moved. The noble companion Abu Bakr as-Siddiq (RA), known for his compassion, went to Ummayah and negotiated Bilal’s (RA) freedom. And just like that, the chains of slavery fell – along with the chains of fear. Bilal ibn Rabah (RA) was no ordinary free man. He was now a companion of the Prophet (SAW), a man who had proven with his body and soul that he would give everything for the sake of Allah (SWT). The first voice of Islam When the Muslims migrated to Madinah, they began building a new society in which faith was lived openly, without fear of persecution. One day, the Prophet (SAW) gathered his companions to discuss how to call people to the five daily prayers. Some suggested hoisting a flag, others suggested using the bell like the Christians or the trumpet like the Jews, but the Prophet (SAW) did not like any of these ideas. Then Umar ibn al-Khattab (RA) shared a dream – of a man calling to prayer with his voice. The Prophet (SAW) affirmed it was a true dream. Bilal ibn Rabah (RA) stood tall. His voice, deep and resonant, rose over the rooftops of Madinah: “Allahu Akbar, Allahu Akbar.” “God is the Greatest, God is the Greatest.” People froze. Doors opened. Hearts stirred. This was the first Adhan ever called. The sound of Islam had found its voice – and it came from a man who once couldn’t speak without painful consequence. The beloved of the Prophet (SAW) Bilal ibn Rabah (RA) wasn’t just the muadhin. He was beloved to the Prophet Muhammad (SAW). He walked beside him, prayed behind him, and stood by him through every trial – not only in the mosque, but on the battlefield. Bilal (RA) fought in the most pivotal battles of Islam: Badr, Uhud, and Khandaq, proving that his courage extended far beyond words. After the conquest of Makkah, Bilal (RA) stood beside the Prophet (SAW) at the Kaaba. When Abu Sufyan, a former enemy of Islam, expressed discomfort at Bilal (RA) and other formerly enslaved companions standing in such honored positions, the Prophet (SAW) rebuked him. It was a defining moment: Islam had shattered the social hierarchy of the Quraysh. Honor was no longer about lineage – it was about piety, sacrifice, and truth. This commitment and act of beautiful submission led to today’s recommended practice of Tahiyyatul Wudhu, the 2-rak’ah nafl (voluntary) prayer to be performed after Wudhu. A simple act. Yet Allah (SWT) sees everything – and raises in rank whom He (SWT) wills. The day the Adhan broke hearts Then came the day for which none was prepared. Prophet Muhammad (SAW), the Seal of the Prophets of Allah (SWT), had passed away. The sun still rose, but the world went dark. Bilal ibn Rabah (RA) tried to give the Adhan in Madinah. But when he reached the line “Ash hadu anna Muhammad ar-Rasool Allah.” “I bear witness that Muhammad is the Messenger of Allah.” …his voice broke. Tears streamed down his face. He could not continue. The memories were too heavy. The pain, too deep. He stopped giving the Adhan and quietly left Madinah for the lands of Syria. Years passed. He fought in battles. He lived among believers. And the Adhan never left his soul. Two deeply cherished historical narrations – preserved in classical sources like Tarikh Dimashq by Ibn Asakir – offer glimpses into moving moments when Bilal’s (RA) Adhan left everyone speechless, but in tears. Overwhelmed by longing, Bilal (RA) returned to Madinah. Upon his arrival, the Prophet’s (SAW) grandsons, Hassan (RA) and Hussain (RA), pleaded with him to call the Adhan once more. He agreed. As his voice rang out across the city, people rushed from their homes, overcome with emotion. It is said that no day after the passing of the Prophet (SAW) saw more tears in Madinah than that one. In another narration, when Caliph Umar ibn al-Khattab (RA) visited Bilal (RA) while he was residing in Syria, the companions requested that Bilal (RA) call the Adhan again. At first, he declined. But eventually, he agreed. As his voice filled the air, the companions silently wept – transported back to the golden era of Islam, to the days when the Prophet (SAW) walked among them. The sound of Bilal’s (RA) voice stirred hearts and broke them all at once. Though these accounts are not found in the major hadith collections and their chains of narration are debated among scholars, they
Will the Muslim world ever be united? Let’s talk about it.
When the emigrants arrived in Madinah – dust on their clothes, hope in their hearts – the Prophet (SAW) paired strangers as brothers. Unity wasn’t just preached; it was practiced. It lived beneath shared roofs, around shared meals, and through shared prayers. Later, Allah (SWT) made this principle explicit: And again: But Madinah had already learned this lesson in practice. Unity didn’t mean uniformity. It meant justice, mercy, and good character. It meant guiding the tongue, reconciling quickly, assuming the best of others, and standing together even when opinions differed. The Prophet (SAW) said believers are like one building – each brick supporting the next. We should be a community that stays upright when its people lean toward one another. That’s how Islamic unity lives: turning neighbors into kin, and disagreements into opportunities for grace. How did the Prophet (SAW) establish unity during his leadership? The Prophet (SAW) didn’t build unity with speeches alone. He (SAW) built it through worship, justice, and gentle discipline. In Madinah, migrants arrived with little more than faith. He (SAW) instituted mu’akhah – pairing families so wealth, shelter, and dignity could be shared. The meeting between Sa’d ibn Rabi and Abd al-Rahman ibn Awf is a timeless example of generosity met with gratitude and self-reliance. No exploitation. No humiliation. Just hearts learning to stand side-by-side. He also oversaw the Charter of Madinah, which recognized Muslims as a minority while honoring covenants with others. Unity here meant cooperation, not conformity. In The Quran, Allah (SWT) calls believers “brothers”, and that comes with obligations. When siblings fight, they reconcile. They protect each other’s honor and share burdens. The Prophet (SAW) said believers are like parts of a building, interlaced like fingers (Sahih al-Bukhari), and like one body – if one limb suffers, the whole body feels it (Sahih Muslim). These aren’t poetic metaphors. They’re diagnostic tools. If we feel nothing for another Muslim’s pain, our hearts are ill. What’s preventing unity? Unity has enemies. One is arrogance. Scholars have always differed on legal details, weighing texts and contexts differently. But they still prayed behind one another, exchanged knowledge, and kept their words disciplined. Allah (SWT) warns: A strong Ummah isn’t one without differences – it’s one that manages them with knowledge, patience, and good manners. That’s why the Prophet (SAW) said: “Shall I not tell you what is better than fasting, prayer, and charity? Reconciling people…” (Sahih At-Tirmidhi) Another enemy is the tongue. A sharp phrase can tear what took years to weave. Surah Al-Hujurat outlines social rules to protect unity: no mockery, no hurtful nicknames, no suspicion, no spying, no backbiting. Elsewhere, Allah (SWT) says: The Prophet (SAW) summarized it: “The Muslim is the one from whose tongue and hand people are safe.” (Sahih al-Bukhari) Today, the “hand” includes the keyboard. The public square includes timelines and comment sections. A believer reads before forwarding, verifies before accusing, and prefers to correct in private. These aren’t minor courtesies – they’re safeguards for the unity we ask Allah (SWT) to bless. Unity in light of The Quran Unity has divine roots. Allah (SWT) reminds us: Money can arrange meetings. Only mercy can write affection. Tawheed isn’t just belief – it’s a purifier of motives. Unity collapses when we seek victory for a faction over the pleasure of Allah (SWT). It strengthens when we choose patience, ask Allah (SWT) to cleanse our hearts, and make du’a for one another – even in disagreement. The Prophet (SAW) would pray: “O Allah, bring our hearts together, reconcile between us, and guide us to the paths of peace.” (Musnad Ahmad) These words are not just beautiful – they’re a program. Bring hearts together by truth. Reconcile by fairness. Walk paths that lead away from injury and toward safety. Unity is not a cover for wrongdoing. Allah (SWT) commands: When harm appears, it must be addressed with knowledge and proportion. Allah (SWT) says: And: Truth without mercy becomes a weapon. Mercy without truth becomes flattery. The Prophetic way is to remove harm, preserve the person, and leave the door of repentance wide open. Is unity possible for today’s Ummah? So what does this mean for us? It means the most powerful project for unity begins in small spaces: A home where prayer is established and harshness is kept out A mosque that teaches the Quran and Prophetic manners as a shared language A community that serves the poor and refugees shoulder-to-shoulder Standing in rows for prayer – rich and poor, Arab and non-Arab, Black and White – reminds us five times a day what hierarchy Allah (SWT) recognizes: nearness to Him. Ramadan and Hajj extend this schooling, dissolving status and synchronizing our days with worship, not argument. We will always differ. That’s part of life. But we can differ like students of the same teacher, not rivals for a stage. When we hear a view we don’t hold, we begin with good suspicion: that our fellow believer is following what they believe to be evidence. If advice is needed, we offer it as sincere, private, and gentle nasihah. If disagreement persists, we keep justice. We don’t inflate minor points into measures of faith. We don’t turn debates into character assassinations. We keep the Friday line unbroken and the greeting of peace on our tongues. A rumor can be a sin. A reconciliation can be worship. Unity also asks us to honor cultural differences while keeping a single compass for values. In The Quran, Allah (SWT) tells us: Dress, food, and language can vary. Honesty, modesty, and mercy should not. A masjid that allows lawful cultural expression while teaching a common ethic becomes a home for many families. It’s hard to fight someone beside whom you’ve cooked, studied, prayed, and served. Finally, unity is kept by leaders and laypeople together. Those who speak from the minbar and those who speak from screens carry trust. They can inflame or calm, divide or heal. A wise leader avoids naming and shaming. A wise audience avoids demanding it. Both prefer clear principles
