As Muslims, we believe that tawakkul, trust in and reliance on God, is one of the most important core principles and values in maintaining our spiritual identity and continued growth toward closeness to Allah. The concept of tawakkul is highly emphasized in the Qur’an and ahadith and by many great scholars. However, in this day and age, we have unfortunately come to oversimplify the meaning and understand it as a one-dimensional and depthless trust in God. But in reality tawakkul is a nuanced concept with far-reaching and profound implications. With everything going on in the world, it is important that we don’t lose sight of the foundation of relying on Allah and understanding that not everything is in our control. Tawakkul:  Qur’an and Ahadith Allah says in the Quran, “And whoever has tawakkul, then Allah is all that he needs” (Qur’an 65:3).  This verse illustrates how tawakkul is directly connected to reaching a state of contentment where we feel that God is all we need. Allah also tells us to “rely upon Allah, and sufficient is Allah as disposer of affairs” (Qur’an 33:3). The phrase “rely upon Allah” encourages believers to put their complete trust in Allah and rely on Him for guidance, help, and protection. It requires acknowledging that Allah is the ultimate source of strength and that He is fully capable of managing and taking care of all affairs. Truly tawakkul is one of the most important keys to living a life that is in accordance with the Qur’an and sunnah and gives us the security to thrive and flourish, to achieve our full potential. This tawakkul in Allah gives us the strength to stay steadfast in our decisions as well. Allah says in the Qur’an, “So when you have decided, then rely upon Allah. Indeed, Allah loves those who rely” (Qur’an 3:159). We get the comfort of knowing our decisions have God’s support when we have tawakkul. Making decisions and taking action, interwoven with tawakkul, earns Allah’s love! What more could we want for ourselves? It gives the understanding that no matter what happens, that is what was meant for us because that is what Allah decreed. It gives us the motivation to continually renew our faith in qadr (divine destiny). There is a beautiful hadith of the Prophet: “Strange are the ways of a believer for there is good in every affair of his, and this is not the case with anyone else except in the case of a believer. If he has an occasion to feel delighted, he thanks [Allah], thus there is a good for him in it; and if he gets into trouble and demonstrates sabr [patience and perseverance], there is a good for him in it” (Sahih Muslim). This hadith very clearly lays out how to construct our thoughts and attitudes around all types of events that befall us or surround us. If something good happens, we say “alhamdulillah,” and if something that we perceive as negative happens, we stay steadfast and patient and rely on Allah, knowing that this is what was written for us. The cultivation of these beliefs ensures that nothing can break our resolve and steadfastness in our belief in God and the meaning and purpose of our lives.  How amazing to live a life in which encountering both favorable and unfavorable conditions and circumstances leaves us surrendered to, and content with, the decree of our Lord. Prophet Muhammad (s) also said, “If you were to rely on Allah with the required reliance, then He would provide for you just as He provides for the birds. They go out in the morning empty and return full” (Sunan at-Tirmidhi). I may have nothing, come from nothing, and start the day with nothing, but with tawakkul, I know God will always provide what is needed. Our Prophet (s) also said, “If you ask, ask from Allah, and if you seek help, seek help from Allah” (Sunan Abu Dawood). Why should we turn to anyone other than God? In Surah Ra’ad (13:28) Allah says “…those who believe and whose hearts find comfort in the remembrance of Allah, surely in the remembrance of Allah do hearts find comfort.” We can choose to remember Allah constantly, and in times of trial and tribulation, we can find comfort in dhikr, ultimately leading us back to tawakkul. We know that this is what was meant for us and this is the best for us. Ibn Abbas reported that the Prophet (s) said, “Seventy thousand from my nation will enter Paradise without reckoning. They are those who do not rely on incantations, nor believe in omens, but rather they trust in their Lord” (Sahih al-Bukhari). Not only will this trust help us in our earthly lives, it will more than suffice us if we can enter paradise without reckoning! From this brief overview, we can conclude that tawakkul involves placing trust in and reliance on Allah in all aspects of our lives.  It is intertwined with other Islamic values such as patience, gratitude, and acceptance of Allah’s decree. Tawakkul also teaches Muslims to have faith in Allah’s wisdom, providence, and guidance, knowing that He truly is the ultimate provider and controller of all affairs. Tawakkul requires active and sincere effort, aligning our beliefs and behaviors in such way that trust in Allah’s wisdom and decree imbues our lives with ultimate meaning, purpose, resolve, and sustenance. From these ayahs and ahadith, we are encouraged to rely on Allah, seek His help through prayer and supplication, and trust that He will guide and support us. This belief then fosters inner peace, contentment, and a sense of surrender to the Divine Will. Tawakkul: Scholarly Commentary Ibn Taymiyyah Sheikhul Islam Ibn Taymiyyah discusses in his various writings the concept of tawakkul, a fundamental aspect of faith, and how it positively affects the believer’s heart and actions; and he emphasizes the significance of tawakkul in one’s relationship with Allah and in getting closer to Allah. Ibn Taymiyyah highlights the need

Like many young Muslims in this country, I’m second-generation American. My parents immigrated to this country in the ‘90s, and me and my siblings grew up as third culture kids — intermixing Urdu phrases in our English, jeans with a “kameez” (a long cultural shirt) was the height of fashion, and we learned to eat with our hands before ever touching a spoon. There’s often a lot of dialogue on the difficulties that children of immigrants face, that feeling of never quite fitting anywhere. But I wonder how many of us have thought about how much it must ache to truly belong to a place – to live in a place where everyone speaks how you speak, where everyone eats what you eat, where everyone dresses how you dress – and then to have to give it all up and move to a land where you become a “minority” that is mocked and ridiculed for the very things that are the cornerstones of your identity? I wonder sometimes, if I would have been able to make the kind of sacrifice that my parents made. Would I have been able to leave my country, my people, and everything that defined me, to immigrate to a different continent, just so I could give my own children their very best opportunity for success? I’d like to think I would, but I genuinely don’t know. That requires a level of strength and tawakkul that I’m not sure I possess. And then, imagine watching those very children, the ones you gave it all up for, go through that phase where they become ashamed of your culture. The food our moms’ make, imbued with so much love and care, suddenly becomes “boring”, or even “gross.” We’d love to be called multilingual, but in something exotic like Italian or French, not the Urdu and Arabic that is our birthright. There is this defining moment that almost every child of an immigrant goes through — you’re asked a question, in what should be your native language, that you understand completely and you know the answer to, but you have no clue how to articulate it. Your tongue stutters, and your throat seizes, and your thoughts race in English but never translate over, and you feel absolutely humiliated. This loss of language might be the most heart-breaking part of it all. Language is the soul of community. To know a people, we must know their language. How many stories lay untold on the tongues of our grandparents because we can barely stutter our way through a sentence in Arabic? How many of our uncles, our aunts, our cousins, those who should be some of our closest family, have we barely scratched the surface in getting to know them, because their English might be broken but our Urdu is still yet worse? How many gems sit in the bookshelves of our parents’ personal libraries, in the hearts of our scholars back home, that we have allowed to become inaccessible to ourselves? Urdu is a beautiful language. There’s a gentleness and an eloquence to it, and it quite literally sits softer on the tongue and the throat. There’s a common stereotype of Desis (those of South Asian descent) not having the best pronunciation of the Qur’an, and that’s actually because a lot of Arabic letters rely heavily on the back of the throat while Urdu is spoken almost completely from the mouth. But despite these pronunciation differences, Urdu is very similar to Arabic in vocabulary. Neither of my parents have formally studied Arabic. They couldn’t tell you all the grammatical rules, the different morphological patterns, or the reasons for a word’s vowels. But their Urdu is fluent. Me, on the other hand, I’ve been taking an intensive Arabic course for the past 9 months. I can break down a verse into all its components and tell you the root letters of almost any word. But my Urdu is broken. And the longer I study Arabic, the more I realize that the level of comprehension of the Qur’an that my parents have, which is miles ahead of mine, is almost purely founded on their grasp of Urdu vocabulary. In allowing my own Urdu to weaken, I lost with it a critical understanding of Qur’anic vocabulary. And while I can still learn Qur’anic vocabulary now, and am taking steps to do so alhamdulillah, I often think of how much easier I know this all would’ve been if I had just retained my Urdu. My parents really tried their best to encourage us to embrace Urdu as much possible – it used to be tradition in our household to only speak Urdu at the dinner table. But as we grew from naïve children into insecure teenagers, we were desperate to find our footing in American culture and we made such a fuss about speaking English, my parents eventually gave in. And now, as an adult with too many responsibilities and barely enough time, I look back and truly regret the moments that could have been spent solidifying my native tongue, but instead was wasted on trying to prove to myself that I was American enough. If it was just about Urdu as a language, I would still have these regrets of course, but perhaps they wouldn’t be as strong. But it’s also about how Urdu ties into Arabic and Arabic is the language of the Qur’an and the Qur’an is the Word of Allah. It is quite literally God’s Message to me and you. So, it is regret for the loss of the language itself, yes, but more importantly it’s the regret of knowing how much stronger my connection with the Qur’an could have been. But we can’t waste our lives on regret. Regret is meant to be a teacher – it should drive us to do better, it should force us to reflect on our errors, but it should never paralyze us. Our relationship with Allah in particular is the one part

As May unfolds and the promise of flowers after April showers is fulfilled, we find ourselves in the middle of another vibrant spring. With Ramadan and Eid-ul-Fitr behind us, the Muslim community in the United States is left to the routine of shifting American celebrations. Easter décor makes way for Mother’s Day preparations and Fourth of July fireworks. Amidst this seemingly never-ending cycle of festivities, another notable occasion passed unnoticed in the first week of May. Many Americans recently, in a mindless way,  celebrated Cinco de Mayo, or the Fifth of May, a holiday often misunderstood and adopted from Mexican culture, characterized by fiestas replete with sombreros, tacos, and margaritas. Frequently confused with Mexico’s Independence Day (which falls on September 16), Cinco de Mayo is vastly different. Contrary to popular opinion, it has no connection to Mexican independence from Spain but instead commemorates a battle against France with surprising ties to Islamic history. The Franco-Mexican War erupted from 1861 to 1867 due to Mexico’s suspension of debt repayments to European powers, triggering French intervention. Napoleon III used Mexico’s economic situation to justify invading in 1861 to expand French influence in the Americas and establish a French-controlled regime. In 1863, the French captured Mexico City and established the Second Mexican Empire, with Maximilian I as Emperor, aided by the French military. The conclusion of the American Civil War in 1865 prompted the United States to pressure France to withdraw its troops. US intervention, coupled with internal Mexican resistance, led to the empire’s collapse, Maximilian’s execution, and the end of French involvement in Mexico. The Battle of Puebla occurred on May 5, 1862, during the Franco-Mexican War, and it holds profound significance as a pivotal victory for Mexican forces against the sizable and better-equipped French army. Despite daunting odds, the Mexican army successfully defended the city of Puebla against French invasion. This triumph became emblematic of Mexican resilience and patriotism, strengthening morale and inspiring resistance against French occupation. While the Battle of Puebla did not stop the eventual French occupation of Mexico City and the establishment of the Second Mexican Empire, it endures as Cinco de Mayo, a holiday commemorating the Mexican army’s triumph over a superior French force. Cinco de Mayo is celebrated in the city of Puebla and other places in Mexico on a lesser scale, with parades and re-enactments of the battle between Mexican and French soldiers. It is not considered a major holiday in Mexico, but according to History.com, Cinco de Mayo was popularized in the U.S. in the 1960s by Chicano (Mexican American) activists inspired by the victory of indigenous Mexicans over European forces. Now, Cinco de Mayo is celebrated more in the U.S. than in Mexico. Notably, the connection between Cinco de Mayo and Muslims arises from a lesser-known aspect of history. During the Franco-Mexican War, while France engaged Mexico, it concurrently held colonies in North Africa and the Muslim world. This context meant that Muslim Algerian and Egyptian subjects from French colonies participated in the conflict alongside French soldiers, including the Battle of Puebla. Depictions of this battle often feature Muslim soldiers, identifiable by their attire, adding a unique layer to the historical narrative. Reflecting on the role of Muslims in the Franco-Mexican War prompts questions about their agency and the complexities of their involvement. Perhaps they sympathized with the indigenous Mexicans who fought to protect their land from the same colonizing force they once faced. Were they coerced combatants fighting battles for their oppressors in foreign lands, or did they willingly align with their French colonizers? Did any of these soldiers get captured, surrender, or flee and go on to settle in Mexico? These inquiries compel deeper examination and contemplation. What is certain is the undeniable presence of Muslims on Mexican lands during that crucial time. Muslim Imprints on Mexico Muslims have left enduring imprints on Mexican soil throughout history, from early colonial encounters to contemporary migrations. From the 16th century onward, waves of Iberian, African, and South Asian Muslim migrants have been involved in shaping Mexican society, contributing to its cultural fabric. Aside from the documented presence of Iberian and North African Muslims and enslaved West Africans during the colonial period, the Spanish also sought indentured laborers from South Asia, predominantly British India (present-day India, Pakistan, and Bangladesh), to fill labor shortages in Mexico. Among this group were Muslims, Christians, and Hindus. Over time, the descendants of enslaved Muslims and migrants integrated into Mexican society, while others maintained distinct cultural identities within diaspora communities. The legacy of these influences persists, evident in architectural motifs, culinary traditions, and religious practices across Mexico. In contemporary times, the presence of Islam in Mexico continues to evolve. The late 20th and early 21st centuries witnessed a resurgence of Islam among Mexicans and Latin Americans, contributing to a vast and diverse Muslim population throughout the region. Still, more Mexican Muslims find themselves here on U.S. soil as immigrants and descendants of immigrants, joining the greater Latino Muslim presence in America’s mosques. While some members of this community are converts, others trace their heritage to generations of practicing Muslim families. Educating youth and elders within our communities about this shared history is essential to cultivate appreciation for the cultural, historical, and spiritual connections between Islam and Latin American culture. The influence of Islam on Mexican society is profound and enduring, evident in even the day-to-day lives of its citizens. Guadalajara, one of Mexico’s largest cities, bears an Arabic name derived from Wadi al hijara (Valley of Stones). Some celebrities like Salma Hayek, Jaime Camil, Alejandro Bischir, and Peso Pluma have Arab ancestry. One of Mexico’s most beloved culinary treasures, tacos al pastor, traces its origins back to Lebanese immigrants. Although many Arab immigrants were also Christian, there have also been Muslim-Arab and Turkish migrations since the 20th century. With over 120,000 Muslims currently residing in Mexico and a significant conversion trend observed among indigenous Mexican Mayans in the state of Chiapas since 1989, Islam’s presence in the country is becoming more visible and continues to

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