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