For the last four years, I’ve been working as an attorney in the housing sector in California. I have worked directly with tenants at risk of being evicted; and I have also worked on the policy side with those fighting for legislative change at the local, state, and federal level. On both fronts, I have witnessed the massive failure of our government to preserve and increase affordable housing. Housing is a basic essential need and therefore should be a right of all U.S. citizens. In a 2022 report, the authors state, “Federal law does not yet recognize a right to housing, in the Constitution or via legislation. The United States Constitution only protects civil and political rights such as freedom of speech and trial by jury. It does not recognize social and economic rights, such as food or housing. Federal housing legislation grants the government discretion to assist persons in need, but it does not go as far as recognizing a general right to housing. This leaves federal agencies under no specific obligation to uphold housing rights.” As an attorney working in the housing sector, I witnessed firsthand how a lack of security in housing can send people into a downward spiral impacting their mental health and their ability to find or keep a job. Why is that? Because if you do not have a safe and comfortable place to eat and sleep at night, it becomes harder to maintain a routine and preserve stability in your mind, body, and soul. This is why shelter is at the base level of the pyramid set out by Maslow’s hierarchy of needs. When I worked as an eviction-defense attorney at a Legal Aid in Northern California serving low-income communities, I witnessed how easy it was for families to end up living on the streets. Sometimes the root cause was divorce that left a single mom to have to work part-time while being the sole care-giver for her young children. Other times it was an injury that forced an elderly person out of the work force and into massive credit card debt, leaving them unable to pay their rent. There were so many instances when a little bit of misfortune or misdirection had a domino effect and caused people to be at risk of losing everything. Now, as I work on the policy side, fighting for reform at the local and state level, I have learned how the government, both at the state and federal levels, is ill-equipped to help our most vulnerable individuals and families stay housed or get housed. I have also learned about ways that we can forge ahead to find positive and long-lasting solutions. Current State of Affairs Two years ago, I wrote an article about homelessness in the aftermath of the 2020 covid-19 crisis. At that time, there were lingering protections in place to keep tenants who had been impacted by the pandemic housed. Since then, the housing crisis has worsened. The number of homeless persons has been increasing due to rising inflation and out-of-reach rents. There is research that rising rent costs lead to an increase in homelessness of both individuals and families The numbers show a rise in homelessness among Hispanics and Blacks. Nearly 40% of the unhoused were Black and a quarter were seniors. Those numbers do not take into account individuals who are at risk of being homeless – those sleeping on their friend’s or family member’s couch or who live with multiple families in one house. It has traditionally been thought that homelessness is a problem in big cities like Los Angeles, New York, and D.C, but it has spread to historically more affordable parts of the country. Texas, Ohio, and Arizona are just a few of the states with a reported growth in unsheltered populations due to rising local housing costs. Harvard’s Joint Center for Housing Studies found that roughly 653,000 people reported  homelessness in January of 2023. That figure was a 12 percent increase from the same time a year prior. Harvard researchers report that as the largest single-year increase in the country’s unhoused population on record. Possible Solutions: A Fork in the Road States like California have attempted to use a coordinated effort of state and federal funds to improve shelter options. Programs like Homekey and Project Roomkey have helped tens of thousands of Californians stay off the streets. While these programs have shown positive effects for vulnerable communities, it is not enough. It has proven to be only a band-aid approach to solving the housing crisis. Because billions of federal pandemic relief funds have expired for California, and the $97.5 billion surplus from 2022 has dried up, there is now a “funding cliff.”  Without new avenues for funding, the California housing crisis may slip backwards rather than move towards achieving its goals. Lawmakers and housing policy analysts say that there is a fork in the road: one way is to innovate and dedicate ongoing funding to development of affordable housing; the second way is to continue to make ad hoc investments that are nothing more than band-aid fixes to a massive problem. The first option addresses homelessness as an ongoing challenge that compels hands-on creative solutions, coupled with reforms to justice, health, and the foster care systems. There must be a willingness to consider radical change like “social housing,” a European term that refers to “government-owned or regulated affordable housing,” in practice in Vienna and Singapore as two prime examples. Social housing was popular in the U.S. in the 1930s during the Great Depression. It was a mixed-income type of housing sponsored by tenant and labor unions. Last year, California passed SB555, the first state “social housing” legislation in the U.S., which requires the state “to produce a study and recommendations on expanding the state’s social housing sector.” Social housing tackles the housing crisis by removing the development  of housing from only the hands of for-profit entities. It prioritizes setting rent prices at rates that individuals and families can practically afford. By re-tooling and re-investing in housing models like community land trusts and public housing,

It is said you can never know what it feels like until you experience it for yourself. No number of words nor detailed descriptions can adequately portray the encounter. Likewise, no pictures, as professional and emotionally moving as they may be, can do justice to the actual human spectacle and religious landscape as witnessed by the eye. Nothing captures the literal likeness of what your senses feel, and it is said that the feeling is like no other. Every culture and era has written poignant poetry and transcribed hymns down generations, attempting to visualize a snapshot of what it is to visit this land. Could it be anything other than this? For this land is most beloved to Him, Azza wa Jal (Mighty and Majestic) whom we love more than any other — it holds Baytu Allah, the House of Allah, for whom we would lay down our lives. Rasool Allah (sallallahu ‘alayhi wa sallam), the man whom we love more than ourselves and everything we hold dear, shed blessed tears of longing for the land when he looked towards it, even after having been persecuted there. There is no city dearer to Allah and to Rasool Allah than this city. How could it be anything less than magnificent to us, His servants? The splendid sacredness of the land of the House of Allah transcends our earthly attempts at praise and honor. It is so blessed, that the fragrance can be felt even from afar, yes felt, not just smelled. And all the senses weave together and heighten one another here, so your heart may skip a beat or your eye may shed a tear, just from a trace of the aroma. The mesmerizing chant of the adhan (call to prayer) reverberates through hills and mountains, through the bustling markets and grand hotel lobbies, and through the chambers of your heart and soul. You don’t just hear it; you feel its profound meaning, and you are motivated to establish salah and hurry to do so. You long to hear it between salah times, and that longing begins to ache when you leave the land. You then realize that this is the essence of prayer: This is actually how salah is to be established and treated. It should make us ponder deeply — do our rushed few minutes spent on salah, in between stressful meetings, performed while we’re out of breath because the time is almost gone, with our buzzing cell phones in our pockets, do justice to this most essential form of worship in the lives of Muslims? Does it have the effect it should on us and our lives when performed in that way?  And yet, the Prophet told us, “The first action for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers…” (al-Tirmidhi). The city is so honorable that even glorifying it becomes an act of worship. The honor one gives it, and the sincerity in performing the rites and rituals within it, are tied to the level of piety in one’s heart. Could anything else explain how and why there is a consistent circling around the magnificent cube, the House of Allah, as if it were the heartbeat of the ummah, past, present and future. In the constant bustling Tawaf, the encircling round and round, how is it that one feels utter peace, and even with multitudes of other souls circling around with you, you feel completely alone with Him. It is as if you are the only one there. Why else would so many, more than two million souls last year, travel from across all the corners of the earth, leaving behind their lives, work, and families, some with great financial or health difficulty, to perform religious rituals and be a guest in His House? The pull to travel to this land and perform the rituals — the desire of each and every Muslim to do so— has not diminished in 1400-plus years and never will. It is miraculous that nothing in the past one and half millennia lessened this great, burning desire of every single Muslim from every corner of every continent to glorify this city. He SWT has made glorifying this city one of the most honorable acts of worship, one by which a person draws close to Him. He says: “…And whoever honors the symbols  of Allah — indeed, it is from the piety of hearts” (Qur’an 22:32). There exists a piece of heaven in this land, an actual piece of the place we all dream about. The Black Stone is from that place we all aspire to ultimately attain through worship, goodness, and du’a.  “A piece of heaven” is an endearing term used to evoke feelings of one’s intense love for a place, time, or object. This literally has it, the Black Stone given to Prophet Ibrahim, alaihi salam, from Jannah (Paradise).  There is a rush to be in its presence more than any other spot in this Masjid al-Haram. The circumambulating intensifies at the corner where The Black Stone is set in the Ka’aba. There the prayers heighten in yearning. Makkah, this land of the House of Allah, is the birthplace of the most beloved man throughout all history, the most revered and the most followed, the most studied and the one for whom we all, every one of the 1.8 billion of us, make durood (salutations) multiple times a day, every day. The one to whom we send peace and blessings upon every single time we hear his name. This city is the place where “the world’s most influential person” was raised. It neighbors the other beloved city, Madinah, the one which accepted our beloved in its comforting borders when he was emigrating there, away from persecution in Makkah. He came to love the city so much that whenever he approached it he would spur his horse to a gallop because of his love for the city (Bukhari). It holds the most revered spot after the Ka’aba: our beloved’s home and

An Interview with Devalle Muhammad- Social Service Coordinator and Prison Outreach Chaplain for the Muslim Community of Knoxville, TN   Tell us a little bit about yourself My name is Devalle Muhammad, and I live in Knoxville Tennessee. I am the Social Service Coordinator and Prison Outreach Chaplain for the Muslim Community of Knoxville (MCK). Having spent time within the State’s penal system I am intimately aware of the trials and tribulations Muslims must endure while incarcerated. As a result, we here at the MCK are in our second full year of being perhaps the only outside community within the State of Tennessee with a consistent program of volunteer chaplains conducting weekly Jumu’ah Khutbahs, Ta’alims and Eid commemorations in three separate State-run facilities. Alhamdulillah. We are looking to expand our reach through regional cooperation with other outside communities throughout this State in shā Allah. In doing so we can build on the active Dawah model established and reach more Muslim brothers and sisters in this condition. Providing spiritual upliftment, sound Deeni instruction, and preparation for eventual reintegration into society on sound Islamic footing. What is the state of US prisons today? With the highest incarceration rate in the world prisons across this country continue to face challenges with overcrowding, inadequate healthcare, staffing shortages, and a myriad of issues related to racial disparities and systemic injustices within the criminal justice system. Efforts towards reform are ongoing, with initiatives focused on reducing rates of incarceration, implementing rehabilitation programs, addressing root causes of crime, and introducing reentry services. What are the difficulties in fasting, praying, and observing religious holidays in prison? The problems faced are consistent throughout the U.S. penal system. Fasting presents the dilemma of serving suhoor and iftar provisions on time. Moreover, the foods provided for these meals-when they are served-are lacking adequate nutritional value forcing Muslims to rely on either carbohydrate-laden commissary items they must purchase themselves or run the risk of disciplinary action for stowing away food items from the dinner halls. All these efforts attempt to have provisions for evening or pre-dawn meals. Insofar as prayer is concerned, finding suitable space within the confines of a prison environment can be difficult at times. Some prisons may not provide designated prayer areas, or they may limit prayer sessions, and or attendance. This can make it difficult for Muslims to fulfill their religious obligations and maintain their spiritual connection. Finally, observing Eid al-Fitr and Eid al-Adha can be challenging in prison settings. Restrictions on gatherings and a lack of mechanisms to allow for holiday meals can impact and diminish the significance of these occasions for the Muslim population. Are people able to access education, attain life skills, and plan for a positive reintegration experience while in American prisons? Tell us more about that. The short answer is yes. Despite its plethora of issues, education, life skills, and planning for positive reintegration are possible within the U.S. prison system. In fact, as a matter of policy, institutions offer two of the three components mentioned above which can enhance the prospect for positive reintegration. What is vital to the equation however is the focused will of the individual to take advantage of what is offered. That first step of responsibility is the key to future success. Is there anything that you would change about the US Prison System? Yes. Addressing excessively lengthy sentences and how they are carried out. How can we help people currently serving time in prison right now? The easiest way to make a difference is to get involved. There is a desperate need for outside communities to provide volunteer chaplains willing and able to enter penal institutions and do Dawah. Muslim populations suffer similar abusive conditions throughout the country whether it’s a lack of Islamic spiritual guidance, yearly Ramadhan drama, access to adequate places and times for prayer, nutritional halal daily diet options or a proper Islamic burial in the event of death. Put another way, incarcerated Muslims are buffeted about like discarded wool. The common denominator of these situations is the lack of direct Muslim community involvement. As a seed, this prescription, if planted and nurtured, will grow, in shā Allah.  What’s one thing you would like people to know about US prisons, incarcerated people, and the criminal justice system? I will start by qualifying what I will say by stating that Allah Subhaanah Wa Ta’ala grants us all voluntary will. We all have choices. Those choices, however, can be shaped or influenced by a myriad of factors. At the end of the day, it remains our choice. That said, it is critical to understand that US prisons are an industrial complex. Its roots can be traced to 1865 and post-Civil War attitudes towards slave labor perpetuation. The various components that make up this industrial complex work hand in glove to maintain the fuel that keeps the engine running. There are very few evil people. Many prisoners are there because of the various pipelines the system has in place that encourage or exacerbate unchecked passions, untreated latent trauma, or addictions to medicate a wounded soul. This does not happen overnight. It is a process that develops over time. Many people in prison made a mistake-they may be guilty-but they recognize it was a mistake and do what they can to make amends. These people, if given a chance, will be productive citizens once back in society. Finally, the criminal justice system itself; it is neither fair nor blind when it comes to justice.

Muslims claim that the Quran is a literary masterpiece of unparalleled eloquence and structural complexity. While the full depth of its linguistic miracles may not be easily accessible to non-Arabic speakers, the Quran’s extraordinary literary miracle can be accessed by anyone, even when studied in translation. The Arabic language has long been celebrated for its rich literary tradition, with sophistication in areas like poetry, oratory, and linguistic artistry. Against this backdrop of Arabic literary excellence, the Quran stands out as a work of unmatched eloquence, style, and linguistic genius. Even those proficient in Arabic marveled at the Quran’s inimitable literary form when it was first revealed. However, the literary miracles of the Quran are not limited only to its use of the Arabic language. The Quran exhibits remarkable structural complexity, profound wisdom, overarching internal coherence, and ingenious literary techniques that transcend language barriers. These literary miracles are accessible even in translations. This allows people of different linguistic backgrounds to appreciate the argument for the divine origin of the Quran. In other words, while the intricacies of the Arabic linguistic miracle may be more challenging for non-Arabic speakers to fully grasp, the literary miracles of the Quran, such as the ring composition in the Chapter of Joseph, stand as a testament to its divine origin and literary excellence, open for all to witness and appreciate, regardless of their linguistic background. In this article, we will explore this remarkable literary miracle found in the Chapter of Joseph, shedding light on the Quran’s unmatched structural complexity and the profound wisdom encoded within its verses through this ingenious literary technique. By examining this example, we aim to provide a window into the Quran’s literary miracles, which continue to captivate and inspire people across cultures and generations. What is a Ring Composition Structure? Ring composition is a literary practice where a sequence of events or ideas is presented, and then that same sequence is repeated, but in reverse order. This creates a circular, mirrored pattern around a central point. Here is a simple example, imagine telling a short story: A: You arrived at the park B: You played on the swings C: You got an ice cream cone C: You finished your ice cream cone B: You got off the swings A: You left the park You will notice how the events now “ring” around the central point of going to the park? The story begins and ends with going to the park, with the other events mirrored around it. This circular, symmetrical structure puts emphasis on the central idea or event by surrounding it with parallel, repeated sequences. The mirroring of events reinforces the pivotal center.While the example above shows a simple three-step ring, these compositions can be extremely complex, with multiple layers of mirrored sequences weaving around a central axis within a larger narrative. This intricate patterning is considered a sophisticated literary technique. When reading the Chapter of Joseph in the Quran, it’s importantto keep in mind the remarkable context in which it was revealed.The Prophet Muhammad, peace be upon him, the recipient of the Quran, could not read or write. He was not a poet or scholar, nor was he aware of the stories in the Bible. Interestingly, the chapter of Joseph, spanning 111 verses, was revealed to Prophet Muhammad when the Jews of Medina posed him a challenge. They asked him about the story of Joseph, assuming an unlettered man could not possibly know such a detailed narrative. However, they were shocked and surprised when he recited the entire story in a single sitting. The Ring Structure in the Chapter of Joseph In the chapter of Joseph, the ring structure is a profound and intricate masterpiece that demonstrates the divine origin of the Quran. The chapter begins with an introduction in verses 1-3, providing an overview of the story. Before getting into a more detailed example, let us look at a broad example from the chapter. Then a sequence of events unfolds: A: Verses 4-6: Joseph shares his dream of the stars, sun, and moon bowing to him. B: Verses 7-18: This leads to family tension and his brothers scheme against him, and he is separated from his father. These events are then mirrored in reverse order later in the chapter: B: Verses 58-98: After many trials, Joseph is reunited with his family, and they all bow to him, fulfilling his childhood dream. A: Verses 99-101: His dream is fulfilled. The Central Axis: The Kings Dream While space constraints in this article do not allow us to show the ring structure of the entire chapter, here is an example of the ring structure around the pivotal moment when Joseph interprets the king’s dream in verses 43-49. This event serves as the turning point in the narrative, around which the events and themes are symmetrically arranged in a profound ring composition. A: Verses 19-21: Joseph is enslaved. B: Verses 24-35: He faces the assault of the minister’s wife, accused of rape, and is imprisoned. C: Verses 36-42: While in prison, he interprets the dreams of two inmates. Critical Juncture: Verse 43: King has a dream C: Verses 44-49: Later, he interprets the king’s dream. B: Verses 50-51: He is freed from prison and cleared of the accusations against him. A: Verses 54-57: He is made a treasurer by the king. The intricate symmetry extends even to smaller details. For example, the sequence of events surrounding Joseph’s separation from his family is carefully mirrored later in the chapter when the situation is reversed during the reunification. Initially, we see: A) Joseph’s brothers scheming against him in verses 7-10, as they plot to get rid of him out of jealousy. B) Then in verses 11-14, they plead with their father to allow them to take Joseph along. C) Finally, in verse 15, they abandon Joseph in a well. This sequence is strikingly mirrored later in the chapter, but in reverse order, when the family is reunited: C) Verses 69-79: The brothers unwittingly lose Benjamin, just as

We are in it. Ramadan. A time for increased worship, a month of food and festivities, of gatherings and decorations, and of so much more. A transformative event unlike any other, that involves each of your five senses, as well as your heart, mind, and soul. As deeply intricate and masterfully woven our deen is, no ritual or ruling in it stands alone; everything is somehow connected to another and makes sense on many levels. There are multiple reasons for performing a task, and just as many affects by fulfilling an obligation.  “There are people who fast and get nothing from their fast except hunger…” (Ibn Majah ). Clearly, Ramadan is not about refraining from food and drink alone. Preparing For It With the wisdom that comes with age, we realize that as with most things in life, we get out of a thing what we bring to it, that the more prepared we are, the more productive. Like those who physically prepare by changing their diets will often fare better when dealing with hunger, those who spiritually studied the importance of the month, read about the lofty status of Ramadan, will treat this guest better than those who had not. It behooves us to study how the month and all we do in it came about, by reflecting on relevant verses. It will benefit us to study Seerah (Prophet Muhammad’s (s) life) how he and his companions dealt with the month and how their lives changed through its meaning and purpose. One cannot rationally expect it to be easy if he or she doesn’t feel the intensity and potency  of this fard (obligatory) act of worship. Nor  can one be motivated if he or she  doesn’t realize the immense reward that comes from it. It is not just another month. Not one day in this month should be like any other day. Spring Cleaning Everything gets stale if untouched or unmoved; anything can become  stagnant. We get the urge to deep clean every so often, to get rid of dust from our living spaces or start new hobbies to freshen up our mental states and lives. Spiritually, this “deep clean” is needed more than anywhere else as this is our foundation. Our Creator has  gifted us the month of Ramadan exactly for that purpose. We get to reboot all our systems, physical, mental, emotional, spiritual, and everything in between. We recalibrate back to the focus on our Lord, so our spiritual vision is shifted as needed, and corrected. What we, as Muslims, aim for is to access a deeper spiritual realm, to clarify the mindset until it fastens itself to the greatest mooring of all — the guidance of Allah’s deen. Alter the Routine Make your month distinctive, your days special, your hours fresh, by coming out of your automatic daily routine during this month. If something as simple as dressing differently helps you gain greater consciousness and mindfulness, go for it; keep your newer clothes for this time. Your “different” will not be my “different,” as we each  have our own normal routine of living. Just change your routine. A writer in psychology, Jane Porter, explains it well: “Breaking out of your daily routines can be a powerful way to unlock new ideas…Deviate from your routine …when it is done with intention…can be a powerful way to stimulate new thinking, breaking bad habits…” Sleep less than you’re used to, and you’ll be surprised by how far your stamina can take you and how much more can be achieved in the extra time. An extra thirty minutes you aren’t used to will feel like an hour. In that extra time, you can do a good deed. Muslim scholars and secular accomplishers alike always have advocated for taking advantage of the early hours. The Messenger of Allah (s) stated “O Allah! Bless my people in the early part of the day” (al-Tirmidhi and Abu Dawud). Just as the addition of good habits is crucial during Ramadan, so too is the removal of bad habits. Reflect on what you need removed from your life that is displeasing to Allah SWT and try to commit one less of those deeds per day. Find ways to increase your armor to fight the desire to commit that act. Sometimes it is as simple as spending less time with company that encourages those bad deeds.  Even if unable to completely stop at the time, simply reflecting on the sin will still have a great positive effect. Our sins will become magnified in our own eyes, our sensitivities heightened to our wrongs so they will seem like the mountains they are. If nothing else, they should become harder to do. Breaking bad habits begins with breaking routines. Adding Intentional Study to the New Routine It is important to hone the time we spend studying. Don’t shy away from listening to a lecture you already heard, reading a  book that didn’t interest you before, or conversing on spiritual topics with learned folks. Every sentence hits differently each time you hear it, because your mind is in a different state — you have added experiences to your repertoire of devotional living, and new ideas sprout as you reflect on the meaning of your existence and the purpose of your life. Because we are constantly changing, our absorption of knowledge continues to vary and so the influx of lessons from our deen must be constant. This reorganizing will fall into a newly realigned mentality more in tune with our Rabb, to get us through another year of greater obedience and a more in-depth and proactive practice of the deen. Every Journey Starts with a Small Initial Move If your sights are set on lofty statuses and great accomplishments that some are blessed and talented enough to attain, you may become overwhelmed and, therefore, underachieve. The beauty in our deen is its simplicity in starting anything by making a clear and precise intention; and wisdom in its design — the Prophet

Ramadan is upon us once more, and I am excited. For Muslims across the world, it is the most important month of the entire year, filled with immense blessings and rewards. During this month, most people not only decorate their homes or re-stock their pantries, but they also generate ideas of how to increase their ibadah. This might include memorizing a new surah, listening to more lectures, going to tarawih prayer, and/or increasing acts of charity. There are so many different ways to increase closeness to Allah. One practice that I have adopted is attempting to memorize and understand more of the 99 names of Allah. In doing so, I gain greater understanding of the attributes of Allah and am able to incorporate their significance and ramifications into my daily life. Al-Salam One of the first names I studied is Al-Salam. Salam means peace, soundness, safety, and security. It also means perfection and freedom from fault. I am witness to Allah’s attribute of Al-Salam as the giver of peace and serenity because of the goodness He instills within mankind. Allah has created a world with dueling forces of good and evil. But He has promised us that ultimately it is the good within us that will lead us to Paradise. While it may seem strange to pinpoint human beings at the center of an example about Allah’s peace, it makes sense when you remember people in your life and in the world that embody peace. Have you ever met someone whose very demeanor and presence brings a feeling of calm over you? Or what about well-known leaders and scholars who have been the champions of peace in periods of intense conflict or war? Allah’s ability to create peace and inspire it in the heart of man, is something that brings me immense comfort. On the other hand, I connect with Allah when I personally am in need of peace, and it is life circumstances or human beings that have disrupted my peace. In moments when I need to find calm, I turn to Allah. Complaining to Him about my troubles and asking Him to bring me peace of mind and heart always leads to alleviation of stress. One du’a of the Prophet that I make is the following: “O Allah, I seek refuge with You from worry, grief, incapacity, laziness, miserliness, cowardice, debt, and being overpowered by others.” Al-Jabbar Another name of Allah that I ponder is Al-Jabbar. It means The Compeller. Yaqeen Institute breaks the meaning down further into two parts: 1) the One who is able to compel and subdue all His servants, with all of creation submitting to Him; and 2) the One who mends the broken and enriches the poor. As the world currently watches a worsening genocide, it brings me comfort to know that Allah will enact control over the oppressors and bring to justice those who have injured, harmed or murdered the innocent. The Prophet (s) said, “The arrogant and the tyrants will be gathered on the Day of Resurrection as tiny particles. The people will trample upon them due to their disgrace before Allah Almighty.” Yaqeen Institute also described the name Al-Jabbar as the One who mends what is broken and the One who consoles the hearts. This brings me comfort to know that those whose hearts have been harmed due to the disregard and abuse from their fellow man, will have their hearts soothed by Allah and their wounds healed. Al-Rahman One of the most well-known names of Allah is Al-Rahman, the Most Merciful. Rahmah is tenderness, kindness, care and compassion. Allah says in the Qur’an, “My mercy encompasses all things.” In that same vein the Prophet (s) told us, “When Allah completed the creation, He wrote in His book with Him upon the Throne, ‘Verily, My mercy prevails over My wrath.’” I rely on this name when I am feeling lost due to all the mistakes I have made in my life. In those moments I start to doubt myself and my abilities to do good and receive good. It’s a comfort to remember that as long as I am able to turn to Allah to ask for help or ask Allah for forgiveness, He SWT will always respond with mercy. Reflecting on the Names of Allah I have only mentioned three of the 99 Names of Allah. According to the Prophet (s), the reward is great for memorizing all of His 99 names. The Prophet said, “Allah has ninety-nine names. Whoever memorizes them will enter Paradise” (Bukhari and Muslim). We know of course that memorizing and reciting His names comes with further responsibility. We have to strive to understand the meaning and scope of each name and to see how each one can connect to, and impact, our daily lives. For example, we mentioned above that He SWT is Ar-Rahman, The Most Merciful. He is also Ar-Raheem, the Bestower of Mercy. So, when one has sinned, calling upon Him with sincere repentance, and asking for His mercy, can bring relief and set things straight. Allah SWT tells us in the Qur’an, “And the most beautiful names belong to Allah, so call on Him by them” (7:180). What better time than Ramadan to learn His names, to memorize as many as we can, and to reflect on their beauty and power and meaningfulness.

Muslims in the U.S. might feel compelled or even morally obligated to educate others about the catastrophic destruction in Gaza, and many believe the First Amendment will protect their right to free speech. But can expressing their views about Palestine affect their current or future employment? In recent months, several prominent figures who have publicly voiced pro-Palestinian views have found their careers in jeopardy. Jackson Frank, a Philadelphia sports reporter, was fired after tweeting “solidarity with Palestine.” Michael Eisen, editor-in-chief of the journal eLife, lost his job after he retweeted a satirical article that he felt “calls out indifference to the lives of Palestinian civilians.” David Velasco, the editor in chief of the magazine Artforum, was terminated after he published an open letter from artists calling for “an end to the killing and harming of all civilians.” The Council on American-Islamic Relations (CAIR) reports, “Employees are experiencing intimidation should they choose to express support for Palestinian human rights. Multiple websites have emerged to target employees in recent days, documenting the names of individuals at major corporations who expressed support for Palestinians under attack in Gaza. Corporate executives, such as one JP Morgan Chase executive, have amplified efforts to intimidate employees who oppose the humanitarian crisis in Palestine. These efforts together send a clear message to employees: support for Palestinian human rights may cost them their career.” University students also have reason to believe their professional aspirations will be in jeopardy if they speak openly in favor of Palestine. An anonymous student at Harvard University told Al Jazeera, “Any graduate students who support Palestine have to come to a decision on whether or not they’re willing to put their future career on the line before they speak up.” Her worries are justified. When thirty student groups at Harvard signed a letter holding Israel “responsible for all the unfolding violence,” there was an immediate backlash. Some Wall Street executives demanded to know who was behind the letter so they could avoid hiring them. Additionally, many of the students were doxxed – their personal information was shared online to shame or intimidate them. On top of that, a conservative news media watchdog called Accuracy in Media parked a billboard truck by Harvard’s campus and displayed names and photos of students allegedly involved in the letter, calling them “Harvard’s leading antisemites.” Similar trucks appeared near other Ivy League campuses. In a country whose First Amendment supposedly guarantees the right of free speech, why are people being sanctioned for voicing their concerns, opposition, or opinions? Can Americans freely speak up about Palestine, or not? The answer is not black and white. Before you publicly share your opinions on Palestine, it would be wise to keep some things in mind: “Free speech” has limitations CAIR advises, “Employees should be aware that the First Amendment does not protect private employees from discipline because of speech. The First Amendment generally only protects public employees, like federal and state government employees, if they are speaking as a private citizen on a matter of public concern, and that speech does not disrupt the workplace. Some states have laws that protect employee speech, but not all do. It is your responsibility to be aware of your free speech limitations in your workplace.” CAIR adds, “Employees may have specific clauses in their employment contracts that impact their rights and legal remedies. Employees should review their employment contracts and consult with a local attorney to make informed decisions and protect their rights.” Take precautions on social media You might assume your employer isn’t reading your Instagram or Facebook posts, but if they’re public, anyone can see them. CAIR recommends that you take the following steps to ensure that you are not subjected to disciplinary measures at work: Set your social media accounts to private. If your account is public, use a pseudonym and remove any personal identifying information such as personal photos and location. Never identify your employer on your social media accounts. Do not post hateful or threatening content. Employers should be equitable Your private-sector employer might decide to sanction you for expressing pro-Palestinian sentiments, but in that case, they should also discipline anyone who voices pro-Israel opinions. CAIR notes, “Under both Title VII and Section 1981, employers should be mindful not to treat their Palestinian or Muslim employees differently than their Israeli or Jewish counterparts. A situation in which we believe an employee may have an actionable claim would be if a Palestinian or Muslim employee was disciplined for posting a Palestinian flag or expressing Pro-Palestinian sentiments at work, but an Israeli or Jewish employee is not disciplined for posting an Israeli flag or expressing Pro-Israeli sentiments at work. An employer would be discriminating against the Palestinian employee on the basis of national origin, or the Muslim employee on the basis of religion. Moreover, if employers are offering benefits such as paid compassionate leave to their Jewish or Israeli employees, an employer should offer the same benefits to their Palestinian or Muslim counterparts.” Resources if you face disciplinary measures or discrimination in the workplace “ANTI-PREJUDICE TOOLS: Guidance to U.S. Employees in Response to Islamophobic and Anti-Palestinian Rhetoric in the Workplace” https://pa.cair.com/actionalert/islamophobic-workplace-employee/ “What do I do if human resources wants to speak with me about my Palestine social media content?” https://islamophobia.org/wp-content/uploads/2023/10/What-do-I-do-if-Human-Resources-wants-to-speak-with-me-about-my-Palestine-posts-on-social-media-1.pdf   Finally, remember that you do have the right to feel safe and fairly treated in your workplace. Title VII of the Civil Rights Act of 1964 protects employees and job applicants from employment discrimination based on race, religion, color, sex, and national origin.  If you believe that your rights are being violated, contact CAIR immediately. Report any incidents of bias, discrimination, and/or harassment.

There seems to be an impression among many that it is impossible to unite the Muslim world. However, unity does not imply: 1) unanimous agreement at all levels of government and society, and 2) unity does not imply conformity of views. Firstly, unity is not conformity. There are certain aspects of Islam that unite people across lines of jurisprudence, and even across theological lines (e.g., Sunni and Shia), and one clear-cut example of that is the profound issue of Palestine. Unity does not imply conformity of views; in fact, coalition-building itself, socio-political charters, like that of the Madinah Charter, did not imply that Muslims, Jews, and others held identical views. Prophet Muhammad (s) established a charter that governed all of Madinah, and it included non-Muslims, each with rights and responsibilities as citizens of the city. Unity is a political, societal, and structural tool, with a goal in mind. It’s critical to challenge the misconception that social cohesion requires conformity. The 1400-year-old Islamic tradition, especially within the vast community of 1.8 billion Sunni Muslims, is a testament to the strength found in diversity. The problem with equating unity and conformity is that some people, unfortunately, see disagreement as a cause and an evidence of conflict and enmity. Allah SWT’s words form the bedrock of unity in Islam: “And hold firmly to the rope of Allah all together and do not become divided” (3:103).  This divine directive calls for unity that transcends worldly resources or constructs like wealth, political power, nation-states, citizenship, ethnicity, language, or any other distinction. In Islam, unity is a powerful, spiritual bond that brings together hearts and minds in a diverse yet harmonious collective, striving towards a common goal. In 7th century Arabia, an era dominated by the chains of slavery, the arrogance of the elites, and the social hierarchy that marginalized the weak, Allah SWT delivered a revolutionary message: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted” (49:13). This profound verse shattered the entrenched class systems of Arabia, igniting a powerful transformation. It empowered Muslims to rise above societal norms and aspire for God-consciousness and piety, placing these virtues above all else. Moreover, this verse stands as a formidable beacon of diversity in Islam. It commands Muslims to acknowledge, respect, and celebrate the rich tapestry of differences in language, skin color, ethnicity, and all worldly distinctions. It’s a call to unity in diversity, where the true measure of nobility is not in one’s lineage or status but in their righteousness and love and fear of God. This is a clarion call for a world where equality and understanding must triumph over division and prejudice, echoing through the ages as a timeless reminder of the true essence of humanity. When the innocent in Palestine endure suffering, it sends waves of anguish across the globe to Muslims in New Zealand. The displacement of Muslims in Sudan resonates as deep sorrow in the hearts of their brethren in Pakistan. The trials faced by the Rohingya, Uighur, Yemeni, Syrian, and suffering Muslims anywhere around the globe, ripple through the ummah, a shared agony that unites us all. This collective empathy is akin to a person trying to sleep while besieged by a relentless fever or a throbbing headache, finding no solace in rest. Prophet Muhammad (s) profoundly stated: “The believers in their mutual kindness, compassion, and sympathy are just like one body. When any part of the body suffers, the whole body feels pain” (Sahih Muslim). We are that singular, interconnected body – transcending borders, transcending birthplaces. Our unity is not defined by geography but by the shared pulse of our passionate belief in Islam, feeling each other’s pain as if it were our own, standing in solidarity against the tide of suffering — unwavering and resolute. The Muslims who fled persecution from the pagan elites in Makkah and migrated to Madinah were known as the Muhajiroon (those who emigrate). The Muslims of Madinah, who welcomed and supported them upon their arrival, were called the Ansar (supporters). Upon their arrival in Madinah, Prophet Muhammad (s) paired each individual from the Muhajiroon with a member of the Ansar. This pairing aimed to facilitate assimilation, provide financial support, if possible, and extend a warm welcome to the families of the Muhajiroon in Madinah. Among the Ansar, individuals like Sa’d bin Rabi’ exhibited extraordinary generosity— he offered half of his wealth to his Muhajiroon companion, Abdulrahman bin ‘Awf. Abdulrahman, an intelligent businessman, politely declined the offer but requested to be shown to the marketplace so he could start building his livelihood from scratch. Whether Family or Society, Differing Opinions Are Expected Muslims are consistently instructed in the Qur’an and authentic hadith to maintain familial bonds, exercise patience and forgiveness, even towards those who may not reciprocate kindness, and to embody a higher standard of character. This ethos aims to foster family unity. However, this guidance should not be misconstrued as a tolerance for injustice or as overlooking urgent situations that necessitate intervention to prevent abuse and harm. It primarily addresses everyday interactions with relatives and family members who may be rude, irritating, argumentative, or unkind, despite one’s own kindness and exemplary character. Prophet Muhammad (s) stressed the importance of sustaining family ties, even when another family member may sever them. This does not mean, however, that family members are expected to have unanimous views on all matters. Should differences of opinion within a family lead to enmity and conflict? Of course not. Just as families are encouraged to embrace diverse viewpoints while working together and avoiding division, so too is the Muslim ummah expected to operate in a similar spirit of unity amidst diversity. There is unity of belief in the foundational principles of Islam such as the five pillars, the primary pillar of tawheed (oneness of