But some of us will not be able to take part in all the things that make this month so special.

Some of us may have to take medicines or are anemic or are going through a difficult pregnancy and cannot fast.

Some of us may be bedridden for a large part of the month and will not be able to pray taraweeh (Ramadan night prayer).
And some of us may be so ill that we cannot even lift the Qur’an to recite it.

But it is easy to compare ourselves to others, or to our old selves, and it easy to confuse means for ends. What makes fasting, praying taraweeh, and reciting the Qur’an so special are not the actions in and of themselves, but rather that they are done in obedience to Allah (swt) and in hope of His mercy, love and rewards. They are the means, and God’s pleasure is the ends.

For example, fasting is forbidden on the days of Eid. An act that has so much virtue as both an obligatory act during Ramadan and a voluntary one outside of Ramadan actually becomes a sin on the days of Eid. Not fasting during those days becomes an act of worship and obedience, and thus an action that brings us closer to the Most High.

Remember that at the very essence, it is your intention that is important. Had you been in good health, you would have fasted and done all the things that your health permitted. The Prophet ﷺ described two men: one man whom God has bestowed upon wealth and knowledge, and he acts upon that knowledge and gives from his wealth; and another man whom God has given knowledge but no wealth, and that man says, “If I had the wealth he had, I would do the same”. The Prophet ﷺ said “And they are rewarded the same”. (Ibn Majah)

So when you see the people and think, “If I was ok, I would be fasting this month,” or when your family leaves the house to pray taraweeh and you say, “I wish I could have been with you,” you are rewarded exactly the same as those who are doing the actions. In the eyes of God, you are just as special as the person praying all night; as the person completing the Qur’an; as the one who is thirsty and tired from his fast.

Moreover, you have a special relationship with Allah (swt) through your illness. The Prophet ﷺ tells us, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that,” (Bukhari). In another narration, a companion visited the Prophet ﷺ when he was ill. The Prophet ﷺ told him: “No Muslim is afflicted with any harm but that Allah will remove his sins as the leaves of a tree fall down,”  (Bukhari).

Thus you are in the realm of God’s forgiveness as you are ill. Moreover, there is a different type of need for God when we fall all. The Prophet Job called to Allah (swt) in his illness:

“Indeed, adversity has touched me, and you are the Most Merciful of the merciful.” (Qur’an, 21:83)

Your calling to Him in your illness is a form of worship, one that many others may never experience. Moreover, any patience that you show is appreciated by Allah (swt). He tells us in the Qur’an: “Indeed, the patient will be given their reward without account.” (Qur’an, 39:10)

Remember that the point of worship is not to break you, but to build you. Once the Prophet ﷺ walked into the mosque and saw a rope hanging in between its two pillars. He asked, “What is this rope?” The people said, “This rope is for Zainab who, when she feels tired, holds it (to keep standing for the prayer.)” The Prophet ﷺ said, “Do not use it. Remove the rope. You should pray as long as you feel active, and when you get tired, sit down.” (Bukhari)

Whatever actions you are able to do, no matter how small they appear to be, can only be truly quantified by God Himself. Allah (swt) will not judge you for the actions that you were not able to do, and it would be a distraction to focus on them. Rather if you can do other things – supplications, remembrance, charity – God will reward you for your seeking alternative ways to come close to Him. And even if you cannot do anything at all, Allah (swt) knows; the Most Generous rewards you for what you would have done.

And if your heart still aches because you actually love to worship Allah (swt) through fasting or taraweeh or Qur’an and you are unable, your love for that act of worship is loved by God, who rewards you for that love. A man was asked why he recited Surat al-Ikhlas in every prayer – something that we might criticize him for because it is a ‘short’ surah (chapter) – but he responded that, “It is because this surah describes the Most Merciful, and therefore I love to recite it.” Upon hearing the man’s reply, the Prophet said: “Tell that man that Allah loves him.” (Bukhari and Muslim)

Your love for certain acts of worship is appreciated and loved by God.

So if you are going through this Ramadan in illness, remember that you, too, are loved by Allah (swt). Even when you cannot take part in the actions of this month, Allah’s mercy, love and forgiveness descend upon you like they do for the fasting person, the one in night prayer, and the Qur’an reciter. You are with them in rank.

I always found myself drawn to people who had an element of certainty to them. It wasn’t the kind of insufferable single-mindedness of powerful people, nor was it the brazen overconfidence of youth. It wasn’t that they necessarily knew more than others, nor did they claim to. They didn’t always get things right, and that wasn’t their end game anyway. I’m not sure what the word was at the time to describe this it-factor. What I knew was that they had reasons – clearly defined, purposeful reasons for why they were doing what they were doing or saying what they were saying or behaving how they were behaving. And not in a carefully-curated, image-conscious way, because they were genuine people. It simply was never willy-nilly with them; they didn’t use the phrase “oh, just because.” Looking back, they were probably best described as intentional.

Sunday school taught me the various du`a’s (supplications) for niyyah (intention). I learned to make intentions before a prayer, before a fast. I was reminded to renew my intentions often, particularly when doing community work. But it wasn’t until later that I could understand the concept broadened to a lifestyle. The first of Imam Nawawi’s 40 hadith, “Actions are according to intention,” is a succinct illustration of the power of intention and the link between our hearts and our deeds. It implies a necessary connection of one’s internal and external states. In a goal-focused, action-oriented culture, it is the internal state that is so easily neglected, and it is cultivated in large part by this quality of being intentional.

Living intentionally is different from setting goals. Goals are yet another outward measure, an accomplishment set in the future, whereas being intentional is an inward existence, and one focused on the present. If goals are the mile markers on our life’s path, intention is our day-to-day walk along it – the pace we’re going at and the route we traverse upon. Without goals, we are caught in a drift, with little direction until we find ourselves asking, perhaps years later, “What am I doing here?” But without intention, we might find ourselves in an arguably worse situation: “What was the purpose of all this?” Intention gives meaning to our movement.
The value of intentional living is hardly taught and often lost, but establishing it results in a much more enriching existence. What I saw in individuals who practiced this skill was how purposeful they were and how much more of life they experienced. And it is a skill, which means it can be learned. Here’s what I have found to be a few ways to develop it:

Change the question


On a more macro level, start shifting the question from asking yourself, “What do I want to get done today/next week/this year?” to, “How do I want to be today/next week/this year?” On a micro level, ask yourself why you are doing the things you’re doing as they occur. Why am I participating in this activity? Why am I posting this status on Facebook? Why am I sharing this thing told to me in confidence, or why am I not sharing more of myself in this relationship?

Be mindful of the moment


Being intentional, by definition, requires us to be engaged with ourselves in the present. For those not introspective to begin with, start with mindful ‘extrospection’ – noticing things around you that you otherwise miss as you move about your day. Being present with your environment can help you better connect with yourself.

Examine your past


Whether it’s at the end of the day, the end of the year, or looking back all the way to your childhood, reflecting upon your past actions for their intentions gives you a better framework from which to either continue those or make changes. Your own history is the best determinant of your future.

Make niyyah


Just do it. And then keep doing it, before every action, big or small.

Samaiya Mushtaq is a resident physician training in psychiatry.  She is particularly interested in the intersection of mental health, wellness, and spirituality in Muslim populations.

The Prophet Muhammad ﷺ (peace be upon him) said, “Allah made the early hours blessed for my Ummah.”

— Ahmed

I was once a morning person.

Every day at a time when the rest of the world were a few hours into their sleep, I would wake up and get up from bed within a few seconds. I would then make wudhu before returning to my room to pray the night prayer and read Qur’an. There would usually be a considerable amount of time before Fajr so you would find me doing my homework/revising/reading until Fajr. Sleep was nowhere near as exciting as these moments and a little nap before I had to get ready for school was more than sufficient.

I understood everything I studied and with time I started to build a relationship with the Qur’an where I would not be able to leave it. My concentration and focus were on point in everything that I did and I enjoyed an immense vigour and energy in learning that I have not felt since.

Regrettably, it is something I have lost gradually over the past few years and I crave its return more than anything. Therefore, having previously experienced the barakah (blessings) of the mornings, I can truly say that success does lie in the mornings, and I pray that Allah subhanahu wa ta’ala (exalted is He) allows myself and others to seize this remarkable treasure of time from now onwards.

“Whoever prays the Fajr prayer, he or she is then under Allah’s protection. So beware, O son or daughter of Adam, that Allah does not call you to account for being absent from His protection for any reason.”

— Muslim

No wonder there is something very special about this time in the morning. To be under the guard of The One who created us and the very world we live in is indeed an extraordinary endowment. Imagine having the protection of the most powerful being that has ever existed for the rest of the day, every day. Is it not worth winning the battle of the bed for this?

Some of the greatest people in history seized these very hours, which is why they managed to achieve exponentially more than we are able to using the same 24 hours in each day. This portion of time is what allows us to train ourselves, prepare our minds, our hearts, our characters ready to take on the rest of the world and the rest of the day. It is a time were we reconnect with our mission and our purpose. We meet with God to begin our days and we are no longer lost like the man without a mission, wandering aimlessly throughout the day.

It is prime time. Contrary to popular belief it is a time where we possess our highest levels of focus, willpower and energy; we unlock these treasures only when we know how to seize this gift from Allah (swt), and what a gift it is. What better way is there to start our days than by meeting with God? What better way is there than by receiving His Protection? Fajr sets the tone for the day. The word itself means dawn in Arabic and is derived from the root word infijar, to ’burst forth’. This denotes the sunlight erupting into the darkness of the night at that time of morning,illuminating the world, replacing darkness with light, clarity and vitality. Likewise, this time of day replaces the darkness in our hearts with light, clarity, and vitality.

And you know what is really amazing about this gift?

It is offered to us every single day.

Every single day we are being given the chance to change our spiritual architecture for the better. We can start each day equipped with a psychological edge and incredible mental confidence that carries through for the next 24 hours. It’s like a kaleidoscope. This barakah from Allah (swt) is like a kaleidoscope, a chain reaction. Once we are able to overcome the struggle within ourselves in the morning, it then opens more and more doors to success. Once seizing the morning becomes hardwired into our minds, it then becomes easier to incorporate other facets of discipline into our lives.

And that is how Allah (swt) guides the believers. We walk towards Him and He runs towards us. He gives and gives and gives.

The question is, will we take it?

We have awoken, and all of creation has awoken, for Allah, Lord of all the Worlds. Allah, I ask You for the best the day has to offer, victory, support, light, blessings and guidance; and I seek refuge in You from the evil in it, and the evil to come after it. Ameen.

Q: Why do you create this training and why do you think it’s important?

A: I created this training because a lot of times a simple awareness of religious beliefs / cultural practices can make a big difference in a patient’s care. Healthcare providers care for patients from all walks of life, including many Muslims, and a basic understanding of Islam would help make a patient’s visit a little more comfortable.

Q: Have healthcare professionals been open to your advice on how to work with the Muslim community?

A: Yes, the response and demand for this lecture has actually been overwhelmingly positive and encouraging. I get many notes of appreciation for shedding light on a topic that doesn’t get a lot of exposure.

Q: How do you recommend we go about creating similar training in our healthcare settings?

A: The training is basically a simple introduction to the tenets of faith and how those play a role in the life of an average Muslim. I think anyone with a good foundational understanding of Islam and an ability to present material in an interesting manner can do the same thing. Keep it simple and focus on the basics; you’ll be surprised by how much people don’t know about Islam and how much they appreciate the similarities that exist within the Abrahamic faiths.

Q: What would be your biggest piece of advice for a healthcare professional working with a Muslim patient? 

A: My biggest piece of advice for a healthcare professional, whether working with a Muslim patient or not, is to leave your baggage at the door. Practice the “care” in healthcare by practicing cultural humility. You are there to care for your patient and you can best do that by appreciating the role their culture/faith plays in their life.

By Noor Hani Salem

With Ramadan in the midst of summer this year, we need nothing more than hydration and good eating habits to keep us going. However, Ramadan is not only about omitting food and drink from sunrise to sunset. It’s not about sleeping all day and waking up an hour before sunset to prepare a meal. It’s not about indulging all night and sleeping all day. No, Ramadan is a spiritual car wash for our souls. It’s a time to check in on ourselves, omitting desires, and focusing on what we were initially created for: worshipping Allah subhanahu wa ta`ala (exalted is He).

While we focus on our spiritual upbringing, we also need to focus on our physical well-being. Instead of praying Maghrib and rushing to eat, set your intention to eat to nourish your body so that you can stand and pray. In this case, you make eating an act of worship and get rewarded for it, Allah (swt) willing. Set your intention to eat suhoor (the meal before sunrise) to worship and have energy all day. Set your intention to eat iftar (the meal after sunset) to worship and pray during the night. Now, let me share a few tips on what to eat to stay hydrated, energized, and motivated all day long.

1)     Eat dates.

• I personally don’t question any food that was eaten by the Prophet Muhammad ﷺ (peace be upon him) or recommended by him.
  • Anas Ibn Malik radi Allahu `anhu (may God be pleased with him) narrated: “The messenger of Allah ﷺ  used to break his fast before praying with some fresh dates, but if there were no fresh dates, he had a few dry dates, and if there were no dry dates, he took some mouthfuls of water.” [Sunan Abu Dawud]

• Fasting all day means facing difficulties reaching the required daily value for many essential vitamins and nutrients. Dates are known to provide many of these nutrients with just a few pieces:
  • Dates have immense health benefits, including high fiber, potassium, magnesium, copper, and B vitamins.
  • Dates are known to regulate blood sugar, weight loss, blood pressure, cancer, and arthritis. Dates also aid in facilitating oxygen to the brain and the formation of healthy skin.

• Tip: Eat three or more dates at suhoor to give you energy all day. Break your fast on dates and pray Maghrib. This regulates your blood sugar and causes you to not overeat at iftar.

2)     DON’T skip out on suhoor.

• Yes, it’s 4 a.m. and yes it’s going to be difficult, but my number one piece of advice is don’t skip out on suhoor. The Prophet ﷺ advised us to eat suhoor and promised barakah (blessings) in it. Abu Hurairah (ra) narrated: “The Messenger of Allah ﷺ said: ‘Eat suhoor, for in suhoor there is blessing.’” [Sunan Al- Nasa’i]

• Eating a meal before sunrise will give you energy to keep going during the long day ahead of you.
• If you skip out on suhoor, you are putting your body in starvation mode and actually only going to cause yourself to overindulge at iftar.
• So, EAT SUHOOR!
• Tip: Eat a light but nutritious, breakfast-like meal:
  • Try a zatar  or cheese pie with some cucumbers. Tomatoes and a cup of fresh-squeezed orange juice are also excellent sources of vitamins and nutrients.
  • Have nutrient-dense whole-grain toast with almond butter, cashew butter, or all-natural peanut butter. Top with berries or banana slices.
  • Try some quinoa with almond milk, raisins, cinnamon, raw honey, and bananas. It will definitely give you fuel for the day.
  • A bowl of steel cut oats or whole grain cereal and organic milk/almond milk are also great.
  • Don’t forget the dates. 😉

3)     Eat hydrating foods like watermelon, cucumbers, citrus fruit, and tomatoes.

• It’s not only summer time, but we are fasting 17+ hours. Many of us have work and others are taking summer courses. We are going to lack energy and need as much nutrients as we can get from the food we eat. Hydrating ourselves with water-dense foods will keep our bodies from dehydrating in the heat.
• Tip: Other foods with high water content include: lettuce, pineapple, berries, citrus fruit, and spinach.

4)     Drink plenty of water between iftar and suhoor

• Water is the most purifying drink;  it cleans out toxins from your body and prevents you from getting headaches (especially when you’re not drinking or eating all day).
• Tip: Skip the soda! Drinking soda with your iftar will only make you thirstier, and dehydrate your body more than it already is. Drink water with your meal and keep it at hand throughout the night.  Break your coffee and tea addiction.

• If possible, regulate your body to get rid of your caffeine addiction before Ramadan starts. If you are drinking 3-4 cups of coffee daily, and on the first day of Ramadan you don’t drink any, you may get headaches and lack energy.
• Tip: If you really need energy, opt for dates instead. Coffee and tea are known to dehydrate the body even more.

I hope that you find these eating tips helpful! I assure you that making these small changes in your Ramadan and even regular diet, will substantially improve your overall health and fitness.

The Affordable Care Act (ACA) has provided American Muslims with a unique opportunity to put our faith into practice: signing up for health insurance helps us to look after our own health more productively, as well as the health of others in our community.

It is narrated in a hadith (narration) of the Prophet Muhammad ﷺ (peace be upon him) that “Your body has a right over you,” (Sahih Muslim). In other words, Allah has blessed and entrusted us with a physical body, and we have an obligation to take proper care of it. Indeed, dietary restrictions and the instructions to perform ablutions before any prayers indicate the importance of maintaining one’s physical health. By having the proper tools, such as health coverage, one can better afford routine appointments with primary care physicians, who can provide important advice on maintaining a healthy lifestyle. Health insurance also makes preventive services such as cancer screenings more affordable, so that many cancers can be detected and treated before they become dangerous. Thus, taking care of one’s own health is a way of giving thanks to God for His gifts.

In addition, Islam stresses the importance of looking after others in society. The Qur’an says, “They ask you as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer, and whatever good you do, God surely knows it,” (Qur’an 2:215). Many Muslims receive health insurance through a spouse or parents; thus, buying a health insurance plan enables Muslims to provide healthcare access to their entire family. The ACA makes this process easier by allowing children to stay on their parents’ insurance plans until they are 26 years of age, and making it illegal for insurance companies to charge men and women different premium rates.

Finally, it is the responsibility of American Muslims to look after our community’s well-being. Thus, signing up for health insurance is critical to our community’s long-term prosperity in the United States. It is narrated to us in another hadith of Prophet Muhammad ﷺ that, “The believers, in their mutual mercy, love and compassion, are like a (single) body; if one part of it feels pain, the rest of the body will join it in suffering,” (Sahih Bukhari). Inadequate insurance coverage can lead to severe financial hardship when disaster strikes, and medical bills are the most common cause of bankruptcy in the United States. As a relatively small community in America (Muslims are roughly 1% of the U.S. population), it hurts us all when even a single brother or sister faces financial trouble. If we want to contribute to American society we can start by signing up for health insurance and protecting ourselves against financial ruin.

We urge all Muslim Americans to at least become better informed about their options. It is also important to note that signing up for health insurance is not in and of itself enough to improve one’s health; indeed, one must take personal responsibility for one’s health and make sure to keep regular doctor’s appointments, take appropriate medications, and follow nutritional guidelines, among other things. Visit www.HealthCare.gov for more information or to sign up for health insurance today.

Obesity has become a worldwide epidemic, especially in affluent and developed societies. Despite intense social pressures to have an ideal physique, rates of obesity continue to increase at alarming rates. The health impact of obesity has been staggering, as it is associated with chronic and life-threatening diseases such as diabetes, high blood pressure, sleep apnea, arthritis, and cancers.

Radical bariatric surgical procedures have become one of the most effective methods in reducing weight in morbidly obese patients.  These surgeries dramatically reduce the capacity of the stomach and impact satiety. However, these surgeries have many risks and carry long-term health consequences as well. No optimal method of prevention has been formulated and adopted to address this growing problem.

The wisdom of the Prophet Muhammad ﷺ‎ (peace be upon him) and his approach to eating and satiety can fill volumes of books. One of his narrations sums up the challenge of eating and satiety that can have a profound impact on individuals, communities and whole societies.

It has been narrated that the Prophet ﷺ‎ said, “No man fills a container worse than his stomach. A few morsels that keep his back upright are sufficient for him. If he has to, then he should keep one-third for food, one-third for drink and one-third for his breathing.” (At-Tirmidhi)

This single narration defines the “eating” problem, especially as it relates to an intense struggle with one’s desires, advocates prevention, and provides practical advice.

The first portion of the hadith (narration) warns of the dangers of filling one’s stomach. Not only will there be health consequences, but an impact on our iman (faith). Eating to satiety is the tendency of the nafs (spirit), which ultimately commands to harm. There are indeed strong hunger impulses and satiety hormones that are closely related to the capacity of the stomach and one’s need for nutrition. The architecture and orientation of muscle fibers allows distention of the stomach, thus allowing one to over-consume, prior to the sensation of satiety. If we rely on our body’s feedback to stop eating, we will always eat in excess. In essence, the stomach can be seen as a trap.

Every time one eats, the body has to respond to the meal intake, not only by absorbing nutrients, proteins and carbohydrates, but by storing anything that is in excess as fat. Unfortunately, excess fat in our bodies results in many disorders, such as insulin resistance, chronic inflammation and atheriosclerosis.

In his book on “Breaking the two desires”, Imam Al-Ghazaly claims that happiness can be achieved when one struggles for control over his nafs and desires, and misery results when one is controlled by their desires. Once one is aware that consuming food is inherently a struggle between the nafs and the soul, we may start to appreciate the magnitude of the problem.

In the second portion of the hadith, the Prophet ﷺ teaches us about what our bodies really need. Very little is actually required to keep us up and running. As fasting teaches us, we can eat a third or less of what we typically eat and be fully productive. This concept has been advocated in the form of caloric restriction and intermittent fasting in recent medical literature. This was the Prophet’s ﷺ practice through out his prophethood; he fasted frequently and every week, and never ate to satiety.

The third part of his hadith gives us practical advice. While it is implied that one should ideally not fill one’s stomach, there is still understanding for our weakness, especially with the matter of food and satiety. He advises us to divide our capacity in three: a third for food, a third for fluids, and a third for air. This strategy encourages us to plan our meals, to prepare healthy foods without waste, and always be conscious of how much we put in our stomachs.

He ﷺ has encouraged us to make less while preparing foods:

“The food of two persons suffices for three persons, and the food of three persons suffices for four persons.” (Al-Bukhari)

In these few prophetic words, the Prophet ﷺ teaches us the principle of prevention and thoughtful restriction, to be conscious of our eating habits, and to prepare and eat our foods with taqwa (consciousness) and responsibility.  He always looked for blessing in his food and praised Allah subhanahu wa ta`ala (exalted is He) for what he was given. Hopefully, Muslims can follow his prophetic method and expect to live healthier lives, free from excess weight and diseases, and gaining hasanat (rewards) for their actions.

Allah (swt) knows best.

Photo: Sharyn Morrow

By Noha Gomaa

The other day I passed by my University and noticed a blood drive taking place.  I have seen blood drives before, ads and signs asking people to give.  They became so frequent and like any other advertisement, I would just walk by.

But that day I was curious.  I turned around and decided to walk behind the curtains and peak inside.  I saw several people lying down, needles in their arm, their fists clenched, and a bag that would fill up with about a liter of their streaming precious blood.

Some of the donors looked tired yet there was something about them that seemed peaceful and I felt it from where I stood.  I asked one of the volunteers about the duration of the procedure and she said 15 minutes.  This meant that after 15 minutes, they are done giving blood and have possibly saved up to 3 lives.

I stood there and pondered upon the idea of how one could give away some of their blood to save others.  How it is physically possible for us to sacrifice something that is part of us, flowing and circulating into our bloodstream, feeding every single cell and organ in our body, without harming it in any way. It is our source of life and what we need in order to function, to live, and to survive.   Yet, people like me and you are giving part of it away, even multiple times during their lifetime.

I realized how Allah subhanahu wa ta`ala (exalted is He) does indeed give us plenty because He is the Most Generous and that we actually do not need all of our blood in order for us to function, to live and to survive.  It’s true that after some has been given away, soon our body replaces what has been taken.

So why do we have more blood than we actually need?

He also gives us many gifts such as money, shelter, food, water, clothing, time, and health.  And the same way some of us are able to donate a portion of our blood without risking our health, we can also give some of our money, our time, our clothes, and our food without affecting our ability to function.

We tend to take things for granted and assume that everyone has what we have.  But in reality, for someone who is involved in a car accident or is suffering from an illness or battling cancer, that one liter of blood can mean their life.

Similarly, that extra clothing in our closet that we hardly wear, the food that is stacked in our fridge that rots by the end of the week, and our time that we spend vegetating in front of the television set – these could be things that someone else is in desperate need of.

The answer to my question became clear in my mind.  Allah (swt) is the Most Generous and is teaching us the importance of giving.  “And spend [in the way of Allah ] from what We have provided you,”(Qur’an 63:10)

He has blessed each one of us in many ways with something that we can offer.  It may even just be a helping hand for an elderly woman crossing the street carrying heavy groceries.

I am reminded that everything that we have is not actually from our “hard work” or “good luck”.  Everything is from Allah (swt):  “To Him belongs what is in the heavens and on earth and all between them, and all beneath the soil,” (Qur’an 20:6). When we live by this mindset, we come to realize that we are only tools, a means used by Allah (swt) to help others.

Prophet Muhammad ﷺ (peace be upon him) said: “God has ninety-nine names, one hundred minus one.  The one who enumerates them enters Paradise,” (Abu Huraira).  Allah (swt) gives us, in our small way, an understanding of Him through His Revealed Names and we can exemplify these qualities and attributes in our daily lives.  By donating blood, money, time, services, or goods, Allah (swt) provides us with the opportunity to experience a hint of His beauty through generosity and kindness.

Since Allah (swt) is the Most Generous, the source of all Generosity, how else can we find our way towards that source, towards Allah (swt) where He is, to Paradise except through actions that exemplify His beauty and Revealed attributes?

Even more beautiful is knowing that all that is with Allah (swt) is never lost. Prophet Muhammad ﷺ tells us, “You will never give up a thing for the sake of Allah (swt), but that Allah will replace it for you with something that is better for you than it,” (Ahmad).  So, When we give blood, Allah (swt) sustains us with a replacement and recent studies show that donating blood is as good for your health as it is good for the receiver.  So then what are we losing when we give?

On my way out from the blood drive, I asked a woman resting and drinking her juice how she felt after giving blood.  She said, “I bled to help someone else, someone I’ll never meet but someone whose life may be saved in part because of me.  And this makes me happy.”

This woman may not be Muslim.  She may not even realize the power of her generosity; but, she showed me something, that somehow, we are irresistibly drawn towards Allah’s attributes, without even knowing it.  When we do them, we feel good.  It is an act that is loved by Allah (swt), an act that takes us closer to our original nature, to our Home, nearer to our Lord, to the Source of it all.  Allahu Akbar. (God is the Greatest.)

Photo: Marji Beach

By Shabaana Kidy

With the developments of the 21^st century, we have come to expect variety, ease and speed in the way we buy and sell. However, most of us might not realize how the intense demands of the consumer culture we find ourselves in have put immense strain on all areas of production. We hear frequent horror stories of laborers in Cambodia and China who work long shifts under terrible working conditions to satisfy demands for clothing and electrical items. We see chemicals and pesticides used to grow bigger, juicier fruits and vegetables that are just the right shape and size. And we see a serious and worrying decline in the levels of animal welfare to respond to heavy demands for meat and poultry.

Laying hens, for example, are often reared in cages in which each hen has an area barely the size of an A4 sheet of paper. These hens never experience the outdoors or feel the warmth of the summer sunshine. Their entire lives are spent in a small cage, around the same size of an average microwave, which is traditionally shared by 6 to 8 hens (see this infographic). The regular movement and behavior that a chicken would normally engage in, such as flapping its wings, perching, foraging and dust-bathing, is prevented due to the lack of space. When farmers are asked about these conditions, they respond that allowing birds a larger space would massively affect the egg yield and they would not be able to respond to the demand. Over 300 million chickens in the US live in these cramped cages and in the UK, 50% of all eggs come from caged hens.

Similarly, chickens that are reared for consumption are forced to grow in extremely cramped conditions, with little or no access to sunlight. These chickens are bred to grow much faster than normal and as such are more likely to get heart and leg problems which cause great suffering to the animal. Larger animals such as cows and sheep also face cramped indoor conditions and a lack of attention when animals fall ill due to the need for farmers to have larger herds to keep up with demand.

Allah subhanahu wa ta`ala (exalted is He) has commanded justice towards all of creation and the Prophet ﷺ (peace be upon him) was known for his unending kindness and compassion towards people and animals. In several stories narrated from his lifetime, we see the level of concern the Prophet ﷺ had for everyone and everything around him. The story of the woman who gave water to a thirsty dog and was rewarded with paradise ((Narrated by Abu Huraira, Muslim)) , despite spending much of her life in sin, and similarly the woman who treated her cat unjustly and was punished for doing so, ((Narrated by Abdullah ibn Umar, Bukhari)) are examples of the clear evidence in the Islamic tradition for looking after Allah’s creation.

Allah (swt) states in the Qur’an that He has created animals for us:

 “He created man from a sperm-drop; then at once, he is a clear adversary. And the grazing livestock He has created for you; in them is warmth and [numerous] benefits, and from them you eat. And for you in them is [the enjoyment of] beauty when you bring them in [for the evening] and when you send them out [to pasture]. And they carry your loads to a land you could not have reached except with difficulty to yourselves. Indeed, your Lord is Kind and Merciful.” (Qur’an 16:4-7)

Humans have been given a degree of authority over animals; the relationship between humans and the animal kingdom is a delicate balance. Whilst Allah (swt) has granted us the permission to take the life of an animal for the sake of eating and clothing, it’s important that we realize that this is a permission granted by Allah (swt) and in turn we carry two principle obligations:

1. That we treat the animal with dignity, respect and kindness during its lifetime.

2. That the life of the animal is taken in Allah’s name and fulfilling all the necessary conditions of the sacrifice.

As a community, we tend to focus heavily on the latter and ignore the former, without realizing that we are involved in a system which abuses and mistreats the creation of Allah (swt).

Imagine this: Your best friend gives you a precious gift – something that she or he has shaped, moulded and made just for you; maybe a jewellery box or a painting that she or he spent hours on. Imagine that you then left it to one side. In fact, you damaged it, knowingly. The example of Allah (swt) is far greater. The permission granted by Allah (swt) for us to eat meat is a gift from the Most Beneficent. To neglect—in fact to mistreat and abuse—that gift makes us undeserving of that privilege.

To abuse the gift is to be ungrateful to the One who bestowed it upon you.  

There is a deep disconnect that has emerged between us and the animal kingdom. I remember growing up constantly surrounded by animals, from the pet cat, to weekend trips to the safari park, and visits from the animal man in primary school (although the ethics of that might be debatable). Most children today however, have little or no interaction with animals and many children fear them. We see animals as unclean and inferior. It is no surprise then that we can go to the supermarket or butcher, pick up a chicken or cut of lamb or beef, and take it home without for a moment considering the animal that has given its life for our sake. By eating such meat without looking at the conditions that the animal was reared in, we indirectly support the continual exploitation and abuse of animals, and show deep ingratitude towards Allah (swt).

How do we respond?

There are a number of things we can do:

1)     Currently there are a small number of farms and outlets which offer halal, ethical meat and poultry. Do some research in your local area and see what is available. If you can access them, go for it!

2)     Buy free-range eggs. Most grocery stores have free-range eggs available and have to mark those eggs that come from caged hens. You know the conditions that caged hens live in—so choose free-range.

3)     Reduce your meat intake. As a community, we consume huge amounts of meat and chicken, and this places enormous strain on farmers to meet the demand.

But it’s too expensive!

A major concern for Muslim families is the difference in price between the mechanised, mass-produced meat/chicken/eggs compared with free-range. This is a real problem for families, especially due to the current financial situation that faces us all. Each family knows their situation best and how much free-range produce they can afford. You do not need to switch your entire weekly shop to a free-range one if that is not financially possible—but try to buy free-range once in a while, with the aim of switching over when you can afford to do so. The most important thing is that we all make some sacrifice and move towards free-range.

“Never will you attain the good [reward] until you spend [in the way of Allah ] from that which you love. And whatever you spend – indeed, Allah is Knowing of it.” (Qur’an 3:92)

On an individual level, we each need to do what we can and identify where we are able to make sacrifices. However on a community level, a shift in thinking is massively needed. During Prophetic times, meat was a luxury. In fact this was the case throughout history in different communities and cultures (think of Sunday Roast, or weekend family meals like meatloaf). It is only recently that we have become so accustomed to such huge amounts of meat, often making it a daily feature of the menu! Maybe we need a little more self-evaluation and introspection—are our demands for meat and poultry sustainable? Is the cost to animal welfare worthwhile? Is the cost to our relationship with Allah (swt) worth it?

Ultimately, can we make do with less?

To do so would seem to be taking a step back—why eat meat once a month when you can have it every day, right? However, growing in a way that is sustainable means not detracting from the ability of future generation to cater for their own needs, or exploiting others (whether that is people—think cheap labour in developing countries—or animals and the environment).

It takes a strong heart to make the conscious decision to reduce consumption, but it’s something inherent in our tradition. Every year in Ramadan, we make the conscious decision to do just that—to display self-restraint perfectly, to place Allah (swt) above our bodily desires, to make do with less.  You can reduce your meat intake—we all can, but the question is one of will.

If we as a community reduced our meat intake, the demand on the meat industry would start to drop, thereby allowing farmers to invest more into ensuring better welfare for their animals. Reducing meat and poultry intake would mean we have the finances to pay for one wholesome, well-treated chicken once a week, rather than three ill-treated chickens in the same time period. It’s a decrease in the physical sense but an increase in the spiritual one.

Centrally, the discussion on animal welfare is symptomatic of a wider problem we are faced with—one of confidence in our faith. Do we scuttle down the corridors of history fearing the challenges of widespread mass-production and globalization? Or do we hold firm to our principles of justice and fairness, having the confidence that our faith is a holistic one and can adequately respond to challenges given the chance? The only disservice currently, is the lack of confidence amongst Muslims about who they are. We’ve reached a point where we are hanging onto our faith by the skin of our teeth—sticking rigidly to the letter, whilst forgetting the spirit of our beautiful deen (way of life). ((Ramadan, T. (2009), “Radical Reform: Islamic Ethics and Liberation”, Oxford University Press.))  We’re obsessed with ensuring that our meat is halal in the sense of dying a ‘correct Islamic death’, but have little concern over how the animal was treated during its lifetime. If we are to lose the spirit of Islam, which promotes justice as one of its central tenets, we risk losing the beauty of our faith.

Photo: Stefano Curso

By Dr. Nisha AbdulCader

Question:

I am a sister who is anemic, and fasting is pretty difficult for me. Sometimes, I have a tough time getting out of bed, and I often feel dizzy when I get up. I think I have low blood pressure too, and I feel weak and light-headed sometimes. I want to keep fasting, and don’t feel like my condition is that extreme to break my fast. Do you have any tips for how I can have a healthy Ramadan this year?

Answer:

Many sisters face the additional challenges of anemia and low blood pressure when observing the fast of Ramadan. It is important to differentiate anemia and low blood pressure, although the symptoms can be the same and both can be exacerbated by fasting.

Anemia is low red blood cells or hemoglobin, the oxygen-carrying “metalloprotein” of our blood. Our body needs oxygen as a fuel, so if we are anemic, our blood has difficulty delivering oxygen. With low oxygen, we can feel weak and light-headed. Menstruating women are more at risk for having anemia. Other issues such as low iron in the diet, genetic conditions, or other diseases can also cause anemia.

Low blood pressure means that the blood is flowing through our body at a less than ideal pressure. Therefore, not only does oxygen transport suffer, but so do the transportation of nutrients and organ function as well.

Thus, both anemia and low blood pressure can make us feel weak. Both conditions are exacerbated by fasting, since dehydration and low blood sugar also affect how well our bodies and brains function.

It is important to stay very well hydrated and drink plenty of fluids—mostly simple water. Remember, caffeinated products like tea and coffee can act as diuretics, which actually promote fluid loss. Some people who drink caffeinated products regularly can have rebound headaches, which may be worsened by anemia and low blood pressure. It is best to wean off caffeinated products one to two weeks before fasting.

Avoid simple sugars, which cause rapid fluctuations in blood sugar. Always eat a pre-fast meal (suhoor) with protein, healthy fats, and complex carbohydrates.

In some cases, anemia may be a medical reason not to fast. Your physician or medical provider can help you to make that decision. It is not the intention of the fast to cause or worsen illness.

The Qur’an says: “…So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.” (2:185)

Dr. Nisha AbdulCader is a pediatrician in San Luis Obispo, California.  She is the medical director for Child Abuse Services for San Luis Obispo County and was one of the founders of the UMMA Community Clinic.