Issuu

Your Issues Your Voice Fall 2021 Photo by Leo Manjarrez on Unsplash

Dear Readers,

common saying is ‘Nip the evil in the bud’. It seems simple, but it has a huge impact. It takes a lot of strength to nip something we hold

strongly and dearly. Whether it's inside us, or outside, near us, or endorsed by those we hold dear. Whether it's about our identity or our interest. When it comes to standing up against a wrong, nipping is insanely difficult. This is because we have to fight

not others, but ourselves. Do we have that strength to uphold this giant burden? Most of us can't opine. But Allah wants us to be one who upholds the truth and remains steadfast in any venture. Only way I think it's possible is by trusting and finding strength in Allah. How can we do it? I opine, we can do it when we truly believe that Allah is THE sustainer, and none can (Continued on page 3)

(Continued from page 2)

even change a speck of dust, unless Allah commands it to happen. This thought process, this belief, helps us to understand our limits and the limits of the wrong and the wrongdoer. The truth is no-one is stronger or more powerful than Allah.

‫ال حول وال قوة إال ابهلل‬ “There is no power nor strength except Allah” In this issue, however small, our writers have brought forward critical issues which are impacting us directly. ‘Me Myself and I’ 3rd part, discusses the how and why of narcissism, and how it affects our soul. ‘Values upon Values’ brings forward the impact of explicit content social media platforms expose our youth and children to. These suggestive or indirect messages unfortunately cannot be easily avoided. ‘Whose Story is this Anyways’ opens the Pandora's box of why, asking what our purpose in life is; while ‘The Hunt’ takes you into a hilarious route, our writer went through, hunting for a dresser, ‘Yes’, you read right, ‘A Dresser.’ ‘Art in Islam’ is written by our youth writer and her passion to learn Islamic calligraphy. She also included pictures of her painting with it! I hope you will enjoy it as well. I would like to thank all our writers, editors and proofreaders who besides being very busy, took their precious time to write, make, design, read and re-read the pieces and bring forward an issue for you. Read, share, and enjoy, and do keep us in your duas. Kindly, NorthWest Muslim Editors

Content

Photo by Agence Olloweb on Unsplash

Editors: Ayesha Nasir, Beenish Khurshid

Proofreaders: Harris Nami

Writers: Beenish Khurshid, Fozia Khan, Rahamatullah Siddique Shaista Khurshid

& Omer Osman

Quran and Hadith Quotes www. Quran.com , www.Sunnah.com

Editor-in-Chief, Layout, Design & Illustrations: Shaista Khurshid

Send Us a Line At: northwestmuslim@gmail.com

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Me, Myself & I By: Fozia Khan, Brampton, Ontario

An In-depth Look At Narcissism: A Three Part Series This article is part 3 of a series on narcissism. You can read these here Part 1: Clarity Around Narcissism, From Healthy to Unhealthy

Photo by Tim Stief on Unsplash

Part 2: Understanding the Story of Narcissism, Ancient Greek (Unani) and Islamic Perspectives 8

Part 3: Spiritual Approaches and Discovery of the Nafs

Spiritual Approaches and Discovery of the Nafs Introduction to Islamic Concepts and the Psyche, or Nafs

“He whose soul melteth not away like Note: This article is part 3 of a series on

snow in the hand of religion, in his hand

narcissism. You can read part 1 and

religion like snow doth melt.”

part 2 here.

Muslim Proverb

Fozia Khan is an Al Balagh Academy Certified Islamic Psychology L1 Anthroposophical Psychology Counselor. Cur-

n this edition, we will begin to see in greater depth the intricate psychological connection between Islam and what we are taught about both the psyche, literally meaning “soul” in

Greek, or Nafs in Arabic, and Islam’s religious pre-

rently studying Political

scriptions from the Quran and Sunnah as curative for

Science, Philosophy, and

many selfish motivations and desires, giving the light

Islamic Psychology. She

of insight for one’s own soul while also addressing

has a background in Journalism. She is also a

core thoughts and habits that are identified with the indicators of narcissism. These prescriptions begin to (Continued on page 10)

Visual Artist and a Writer. 9

(Continued from page 9)

If we can recall from before, in the absence

purify the self-deluded, self-absorbed

of turning one’s face toward the Highest

thoughts of the Nafs, the seat of the human

power, the face turns toward its base self

heart, and guide it and its lower tendencies

and is led astray in anxiety and restless futili-

away from leading itself down a path toward

ty, developing Hubris, in Greek meaning ex-

greater and greater tendency for Narcissistic

cessive pride, and attributing all of one’s

behaviours.

success and gifts to one’s own self, not God. God is the Only Provider (Ar Razzaq) and

The cure entails vigilantly remembering who

Provider of Guidance (Al Hadi); hence the

we are before God to cure us of our arro-

absolute necessity for turning to God in eve-

gance, and removing the factors we use to

ry state. “Say, ‘Truly God leads astray whoso-

feed the survival part of the nafs and willful-

ever He wills and guides to Himself whosoever

ly (Himma) not succumb to its influence on

turns in repentance—those who believe and

the whisperings of the mind (Aql). The car-

whose hearts are at peace in the remembrance

nal and survival part of the Nafs is called the

of God. Are not hearts at peace in the remem-

Nafs Al-‘Ammara, which is our appetitive

brance of God?” (12:27-281).

soul responsible for helping us eat, procreate and survive. But this part can be incited to

Remembering (Dhikr) our position as a cre-

evil when out of balance and would be then

ation of God is a movement of turning to-

called Nafs Al ‘Ammara Bi Su’, thereby

ward God. Turning is the root meaning of

drawing one’s self toward selfish, greedy,

Tawba, and the returning of our attention

abusive, and controlling tendencies. In the

toward At-Tawaab, the Ever-Acceptor of Re-

Quran it says:“ But I absolve not my own soul.

pentance, is seeking forgiveness for our for-

Surely the soul commands to evil, save whom

getfulness of everything that entails being an

my Lord may show mercy. Truly my Lord is For-

accountable God-Conscious Human Being

giving, Merciful.” (12:531)

on Earth. A Human being with Taqwa, or God-Consciousness, is critical for positively

The soul, or Nafs, has several parts but for

aligning our relationship with God, ourselves

the purposes of this article we will focus on

and others. This alignment leads to humility

a few commonly known as mentioned in the

(Continued on page 11)

Quran. 10

(Continued from page 10)

here: “I swear by the Day of Resurrection. And

and modesty, states of self-restraint that are

I swear by the blaming soul.” (75:1-2)

the polar opposites of Hubris, which we

Individuals with narcissistic tendencies —

have learned about before, is self-worship,

and we all face this challenge! — carry fear

self-love (inspired from base wants and de-

or self-blame that is not a lament before

sires) and self-admiration thereby elevating

God, nor taking oneself to account for

one’s self above others, while placing others

harmful or hurtful behaviours before God. If

lower. Self-Love can exist in the soul but on-

done before God, with the correct intention,

ly balanced proportionally under the guiding

this would be a positive and well-placed

Light of God, burned free and clear of the

sense of shame and dislike for one’s actions.

dross of Hubris.

Rather, they are afraid and ashamed in front

Our value is determined by knowing our ab-

of others and horrified about losing one’s

solute nothingness before God, and simulta-

status because they are deeply insecure in

neously our inherent significance before

their core sense of self and have become

God who is our Creator (Al Khaliq) and Sus-

arrogant, paradoxically, always propping

tainer (Al Qayyum). We are only here be-

themselves up as better than others in order

cause of God and will return to God at any

to feel better about themselves. The narcis-

moment. Our reality is chained to God as

sist survives and feeds off the praise of oth-

the Cause of all, returning back to Him in

ers, or the attention they get from the indi-

whatever state we are found in, as He is the

vidual who is the source of their constant

Master of the Moment. This is the meaning

attention by both the praise and attention

of Inna Lillahi wa inna Ilaihi raji’oon! The

this individual gives, which is called positive

soul that recognizes its need to turn to God,

fuel or “positive supply,” or by displays of

recognizing it wronged itself or another and

fear or frustration, which is called negative

takes itself to account by seeking for-

fuel or “negative supply”.

giveness and attempts change and rectitude,

They have learned this as means to survive

is called the Nafs Al Lawamma, or the blam-

in a society that judges on outward displays

ing or lamenting soul. This part of the soul’s

(Continued on page 12)

power and significance is impressed by God 11

(Continued from page 11)

think about how others will view them and

of various forms of material progress, fur-

judge them—a negative and very harmful

ther finding one’s survival in the world

use of shame. How others perceive them

based on others approval and superficial

becomes a matter of survival because if

signs of material success. The attention or

they are approved, they are accepted, and if

supply a narcissist receives (both positive

they aren’t, they are rejected. Being rejected

and negative), and their ability to control or

is a sort of death which is unbearable. This

provoke others becomes fuel for their base

is particularly damaging if this is done by

soul (becoming incited to evil, or Nafs Al

one’s primary caregiver. This sets up a very

‘Ammara Bi Su’) further destabilizing their

insecure personality core. This person will

soul, losing sight, or are veiled with greater

consciously or unconsciously find how they

degrees of opacity, from their core self.

can either manipulate to feel safe, wanted

Pride and arrogance are root evils, embod-

and accepted in all future relationships, and

ied in individuals like the Pharaoh of the Is-

will feed off both positive and negative fuel.

raelites, because the soul puts itself as its

The parenting they received is how they will

own lord for self-worship (Hubris) and ex-

conduct all future relationships, doing the

pects others to worship it; thus, laden with

exact same thing to others as was done to

heavy impurities, veiled from God, Audhu-

them: over-valuing the other with praise, al-

billah. Only Allah can be Al Kabeer, the

so called “Love Bombing”, and then break-

Great One who is greater than everything in

ing down with shame, anger and criticism,

status.

called “Devaluation” for full surrender and compliance.

It’s critically important to note here that parenting does play a large part in how narcis-

The whole process is confusing to the psy-

sism manifests in an adult, who as a child

che who suffers from this treatment from

was persistently, excessively praised for be-

another who has an even greater confused

ing “Good” (Overvalued) and at other times

and disturbed psyche. To break this cycle

also criticized or punished excessively for

requires God’s help for insight, imagination

being “Bad”(Devalued), being shamed in

and inspiration to initiate self-observation. (Continued on page 13)

front of others and told again and again to 12

(Continued from page 12)

guidance when mistakes happen, and be-

Allah speaks of the inspired soul, Nafs Al

haviours are not assigned a valuation to be

Mulhamma, in these verses from Surah

judged, excessively praised and also exces-

Shams:

sively put down, their dignity is honoured and respected, the child develops deeper

“…by the soul and the One Who fashioned it

inner trust, love, confidence, sense of safety

and inspired it as to what makes it iniquitous or

in the world, and has a more stable and re-

reverent.

silient core personality; thus making choices

Indeed, he prospers who purifies it.

that are not stemming from an anxious need

And, indeed he fails who obscures it…”

to receive affection or manipulate. This child

(91:7-102)

will grow to be an adult with the hopeful possibility of having healthier relationships

Children with parents who love their child

with self and others. This sense of safety, in-

conditionally and withhold their love, and

ner contentment and certainty about God,

over praise or over criticize when that child

before God, is called Nafs Al Mutma’inna,

makes a mistake, are setting up their child

or the Soul Inclined to Peace. From Surah al

for serious personality issues going either

Fajr, with guidance for us to remember

the way of the victim (who has no protec-

(dhikr) and to return to God (Tawba) before

tive boundaries, easily manipulated, desper-

the Day when it is too late to do so:

ate for love and affection) or the abuser (who breaks boundaries and manipulates to

“…Hell is brought forth that Day; that Day

be admired and love how perfect they look).

man will remember; yet whence will that

Both victim and abuser will look outside of

remembrance avail him? He will say,

themselves for conditional approval, and

“Would that I had sent forth for my life!”

counter manipulate for the sense of safety

That Day non punishes as He punishes, and

and acceptance in the relationship, as op-

none binds as He binds. Oh thou soul at peace!

posed to possessing inner contentment, se-

Return unto thy Lord, content, contenting. Enter

curity and peace before God.

among My servants. Enter My Garden.” (89:27302)

When a child is loved unconditional, and encounters mercy, forgiveness, firm love and

(Continued on page 14)

being.

(Continued from page 13)

Nafs Al Mutma’inna is the state of the soul

Becoming aware of all our motivations and

that we all must strive for in our lifetime till

intentions, to examine why and how we treat

death regardless of our history, to be fully

ourselves is the root cure of many illnesses.

awake to one’s deeds, taking one’s self to ac-

The Nafs Al Ammara is starved (restrained

count, released and transmuted, by God’s

from incitement to evil) in our traditional

Grace, to establish contentment and to be

practices by diverting one’s attention from its

contented with God’s Good Pleasure (radia

whisperings in the mind (Aql) and depriving

tam mardiyyah). The verses above also

it of those things that increase the hold the

speak of the opposite condition of the soul

whisperings have on it; hence the tremen-

that is found in a bind, or vice, because of its

dous cure found within fasting as one’s appe-

choices it is entangled in its lower inclina-

tites for anger, food and sexuality are re-

tions.

strained for a window of time by God’s Com-

The prescriptions of religion, guidance and

mand, and the humbled self is disciplined

the model of parenting we have in the Proph-

and resigned to God. The Nafs Al Ammara is

et Muhammad (sal) provides a protocol for

deprived of fuel also by lowering one’s gaze

developing a strong and stable core person-

and dressing modestly, prescribed for both

ality that is God conscious, has strong

sexes: sight is restrained from feeding the in-

boundaries, not looking at any other than

ner imagination with lustful thoughts.

God for approval or for seeking one’s needs.

Often, we would like to blame the person

We all forget and we all make mistakes. But

who has narcissistic tendencies in our lives.

no matter what we’ve done, no matter what

History is replete with different manifesta-

mistake we’ve made, we can always use the

tions of particular personalities, and we see

gate of repentance, by God’s Mercy. When

them also today either in the media or may-

we turn our attention toward God, we are re-

be identify some in our lives, or notice

minded about why we are here and how to

tendencies within our own selves! Regardless,

better conduct ourselves with an inner habit-

God gives us the means and strong incentive

ual practice of turning toward God again and

to begin to take hold of the Nafs and cleanse

again, putting into practice the guidance He

(Continued on page 15)

sent for our individual and communal well 14

(Continued from page 14)

In the next and final installment we will ex-

it of its impurities. We are all entangled with

plore different scenarios and case studies

narcissism to some degree as a part of us

where narcissism is present, with an exami-

that seemingly clings to various material at-

nation of what we must do and acknowledge

tachments, relationships, or self-absorbed

what can or cannot be changed. The individ-

thoughts laced with Hubris. But once we be-

ual with narcissistic traits is responsible for

come aware, it becomes our duty to change

their own actions, and no one can change

our circumstance, to repent and seek help,

another. We each work on ourselves, with

striving toward self purification, otherwise it

recognition that compassionate parenting

is our choice to stay in that situation. Usually,

will help raise a more conscientious genera-

people are afraid to change circumstances

tion.

because of fear of the unknown or judgement

Furthermore:

from society. Trust in God (Tawakkul) is an

An interesting website to explore made by

inspiration.

an extremely rare self-aware narcissist, with

The cure we are speaking of is found in Re-

several publications, is H.G. Tudor:

membering (Dhikr) our position before God,

https://narcsite.com/

Repenting (Tawbaa), with a strong emphasis on observation or witnessing one’s thoughts,

https://www.islamicpsychology.org/

intentions, inclinations and behaviours, and This essence of this proverb is along the

Restraining (employing Himma) the fuel we

feed our own Nafs or another’s Nafs Al

lines of this: A person whose soul isn’t in-

‘Ammara, inciting it to more evil (Bi Su’). So

clined to purification after being taught reli-

many injunctions and prescriptions either di-

gion is a person who has the ability to take

rect us to restrain from feeding the baser

religion and abuse it without shame.

tendencies or encourage feeding the higher

Nasr, Seyyed Hossein (2015) The Study

potentialities: Dhikr, Tawba, and spiritual dis-

Quran: A New Translation and Commentary.

ciplinary practices like prayer and fasting are

HarperOne

health giving fuel for the higher aspects of the

soul, inspiring and inclining it to Peace (As-

Salaam). 15

The Study Quran

Photo by Jorge Salvador on Unsplash 16

In the Winter 2021 issue of the NorthWest Muslim Magazine, Rahmatullah Sid-

dique wrote an article named The Social Media

By: Rehmatullah Siddiqui Vancouver, British Columbia

Mirage. Seeing as this is such an important issue concerning today’s children and youth, Rahmatullah has taken the initiative to

s Muslims we know the value of having good surroundings and a righteous circle of

write a follow-up,

friends. As our children indulge more and more into a

focusing on two

digital world, their community is no longer where we are

specific touch

putting them after school or on the weekend. It is where

points: The first being values and second being the

they are spending the most time – online. We send our children to school for over eight hours a day, entrusting the school system to instill proper values and teach our children valuable life skills. Additionally, we try to sign

dangers of virtual reality. 17

(Continued from page 17)

popular ones, it is something to help them

them up for after-school, extra-curricular

become cool.

programs to keep them busy and help them

I have personally seen Muslim youth doing

meet new friends. However, during all of

the latest dances to the most sexually ex-

this, and during the times they are not ac-

plicit music, claiming that there is no harm

tive, these children are still “plugged in”.

as the lyrics are not there – give me a break.

They are always immersed in a digital

Social media platforms have basically nor-

world, and sadly that is usually where most

malized softcore child pornography in to-

of their time is spent. Think about it from an

days society. Re-read that sentence again,

adult's perspective. If you ask us to put our

because it is true. Log on to any platform

phones down for a few hours, we end up

and you will see barely dressed girls and

getting anxious and worried about what is

boys “shaking it” in the most obscene ways

going on in our world – it's like a drug with-

– why? Because that’s the new trend!

drawal. Children face this as well.

We see the desire to complete new chal-

So what does this mean? Humans will be

lenges, putting their social and physical well

influenced by their communities, friends,

being at risk, or we see them respond to

and atmosphere, for most children, this is

others using new slang or pre-determined

mainly a digital atmosphere. Our children

responses because that’s how the influenc-

are picking up norms and values that are

ers are doing it! We are seeing children grow

promoted online. TikTok, Facebook, Insta-

up with values instilled in them that are

gram, Snapchat – all of the “Inflencers” - are

coming from influencers, rather than the

doing their jobs very well– they are influ-

family setting. This is alarming.

encing our children. The sad reality is that

In order to combat this, screen time NEEDS

these influencers are the ones teaching the

to be kept to a minimum. That does mean

children right from wrong. The idea of fame

more work for parents – but it is worth the

and fortune from doing the latest trend,

work. The children of today need our atten-

watching and posting videos, and becoming

tion in order to be the leaders of tomorrow.

an influencer is something children want to achieve. For the popular ones, it is some-

(Continued on page 19)

thing to validate them further. For the less 18

time to focus, and build on the knowledge

they received. They need to process the ex-

(Continued from page 18)

periences they are having. Studies have proven that when we use our devices our attention is so split that we truly can’t take in what is going on around us. I used the term when describing kids – that

This, brothers and sisters, is where the dan-

they are always “plugged in”. What I am try-

ger arises. We are expecting our children to

ing to say is that no matter where we are –

become good human beings, and good Mus-

the home, the masjid, the school, kids al-

lims, but we are basically giving them the

ways have access to their digital world. This

equivalent of a power saw, and not teaching

is dangerous, as they are living two lives sim-

them how to use it. Devices are not all bad,

ultaneously. One where they physically are,

but the content is what is harmful.

and one online. We take our kids to Quran class in order to connect with our faith – yet

We need to take steps forward to be more

most of them show up with a device, and

involved with our kids, and more important-

are using it before and right after. Tell me

ly, make our kids be more involved with the

what exactly, what was the point of that

people around them, OUTSIDE of the digi-

class?

tal world. We grew up in a world with no devices, and most of our parents monitored

The child’s brain does not even have enough

who we hung out with – these days, we

time to process what was discussed before

don’t even know who our kids are hanging

they are back into their digital world. The

out with online, and sadly those are the peo-

human brain needs time to process thoughts

ple teaching them how to live.

and knowledge, and we need to focus. From an adult’s perspective, I personally know how much anxiety a device can cause me. We need the perfect photo, the perfect video, or we always need to check work, or

(Continued on page 20)

check messages. So if it's that hard for us,

how will a child manage it? Children need 19

By: Beenish Khurshid, San Francisco, California 2.

(Continued from page 19)

Click on a few of the more “suggestive”

videos, and watch them.

Ask yourself, how many times a day

are you okay with your child being exposed to this type of soft porn? In all likelihood, ahamatullah’s article is pow-

your child is either being (unintentionally)

erful. It brings to light the

exposed to videos such as this daily, or your

many trials youth today face in the digital

child is now addicted to this material and is

world. To better understand the trials that

intentionally watching dozens of these vide-

we're going through, and set healthy habits

os daily.

for your young ones and teens, the editorial team at NorthWest Muslims would like to

On Instagram, SnapChat, or Facebook,

highlight some steps you as parents can take

go through your child’s personal page/

in this brave new world.

profile (not by adding them as a friend, but by logging on as them - children have the ability to filter what their parent’s see as

“friends”). Are you comfortable with the 1.

types of pictures they are posting of them-

Borrow your child's phone. Open and

selves? Are you comfortable with the types

scroll through the following apps: a.

TikTok

SnapChat

Instagram

of content your child is engaging in?

(Continued on page 21)

school” phones available that only al-

(Continued from page 20)

low texting and calling.

Between 12 and 18: 1.

propriate by parents.

The goal here is not to ban everything. Hav-

ing social media skills are important to your

Parents must have a password to the phone - if not, confiscate.

child’s social and professional development

in today’s age. The goal is to prevent your

Access to Facebook and Instagram, but only if you have the username and

child from being exposed to content that is

password.

haram, harmful, addictive, and can cause

your child to go down a destructive, or men-

Access to gaming accounts when seen appropriate by parents.

tally, socially, or sexually damaging path. 1.

Access to a smartphone when seen ap-

Parents must have the username and

Between you and your co-parents

password of all accounts. If not, confis-

(spouse, grandparents, siblings, and

cate phone and/or gaming/internet

cousins), set what healthy limits to

privileges.

each app are. Here is what we recom-

mend:

other apps - permit only after use and

Under 12: 1.

No Social Media access at all.

Permit access to Youtube, and other

No access to TikTok or SnapChat. All investigation.

television like media streaming - but only on a publicly visible screen such

as a TV or a computer in a common

1. And last but not least, set yourself to

room.

be the example you want them to be. Be-

Implement parental controls on

cause children learn and adopt more of

Youtube, Netflix, and other media

what you do than what you say to them.

streaming services you are using. 4.

No smartphone - there are “old21

Photo by Enmanuel Betances Santos on Unsplash

By: Shaista Khurshid, Calgary, Alberta

e humans are emotional beings. Any birth gives us hope and joy, while death gives us grief and a sense of loss. In our lifespan

we feel hopefulness and hopelessness many times. ً ‫َ َر ْ َ ُ نَّ ر‬ ‫ر‬ ‫ب ط ربقا رعن ط ربق‬ ‫لتك‬ [That] you will surely embark upon [i.e., experience] state after state. (84:191) َ َ َ ‫روأ َّن ُهۥ ُه رو أ ْض رح رك روأ ْب َ ى‬ ‫ك‬ 23

is? No-one other than the Creator. No-one

(Continued from page 23)

And that it is He who makes [one] laugh and

knows the story, and no-one knows who the

weep (53:431)

real main characters are? Every culture, and people invents ideas or make guesses about

And at various times, we may go through ex-

the story line and the character placements,

istential crises. We might think about our pur-

but He is Allah who knows the real purpose

pose of being here. Am I fulfilling my pur-

and story. He knows our function; He knows

pose? Or do I have a unique purpose in life?

where we perform our best. It is Him who

does all that.

I wonder this more often than not these days.

Am I a pessimist looking for some higher pur- We are all small pieces of a huge puzzle pose in my life? Maybe I am designed to be where all of us have our own purpose and just a filler. Not unique, nothing special, just

work. We are born, we do our work and

ordinary folk, whose purpose is to be and do

serve our purpose. And when time comes, we

chores designed by the roles culture has de-

leave our world. This creates the huge fabric

signed. A supporting character, or more so,

of this world where constantly people come,

an extra in the play where you hold the back-

and people go. Different people do different

ground fabric of society so others can per-

things. People live differently, speak different

form crucial and purposeful tasks.

languages, and think differently. For a layman these might be colossal differences, but for

Or is this my pessimistic fallacy?

the Creator it is part of the beauty of this gi-

Maybe I have a greater purpose I do not

ant and versatile fabric. Any attempt to

know about, and I am working on it unknow-

change the fabric of this world could end up

ingly. My question is: are supporting staff less- in disasters and massacres. er than main characters? Maybe in the eyes

We as Muslim believe that this place earth,

of the director or producer who is looking

which we call home, is a temporary abode. A

forward to the buzz a performance generates.

test center where we all are being tested to

But for our Creator who made us all equal,

claim the prize of the next life - the perma-

this approach does not cut it. My question is:

nent abode. And all of us have purpose and

who knows what the storyline of this world

(Continued on page 25)

(Continued from page 24)

masses which have nothing to do with what

are unique pieces of puzzle designs and

Allah wants, we are trying to speak on the be-

placed by Allah to serve an external and in-

half of Allah without his approval. It is His

ternal purpose.

idea, His design. Our job is to follow this divine path. If we try to disturb this delicate

The original question arises then - whose sto-

weave of fabric, then we should be careful as

ry is this anyway? Not ours, not yours, not our

to whom we are trying to fool or please. Be-

historians’, philosophers’, or scientists’, as they

cause whatever we try, we cannot fool God.

are just one piece of this giant puzzle designed by Allah. Every soul created and given

life has a right to live peacefully without being affected by the malice of others. Every soul has its own story, woven together into the huge and intricate fabric of our global story. How does anyone know what Allah has designed? Did they travel through all the universe, dive into the deepest of the ocean, and grasp the full complexity of this universe? So then why do we think that some on earth get to decide what the story is, who is winning, and who is losing, who is living well, and who is not, and who is succeeding and who has

failed to achieve in this life? Why is there a hierarchy within humans? Why do we treat some better than we treat others, often those wealthy, successful, and privileged? We all are created by the same Creator. Fashioned and placed by Him. He decided who we would be and where we would be. So, when we associ-

ate ideas and dogma to the individual and 25

Saheeh International

The hunt

Photo by Stephanie Harvey on Unsplash

The Hunt By: Beenish Khurshid, San Francisco, California

to do you. ome say adulting can

Furniture is IKEA. To anyone who is

be a roller coaster ride.

new to this adulting, yes, I repeat,

This is a story about a mundane as-

furniture is IKEA. IKEA provides a

pect of adulting: furniture shopping.

nice soft landing space: low prices,

Furniture shopping is supposed to

big showrooms, and plenty of op-

be an experience in self expression.

tions to personalize. Best of all, it is

Once you have decided on the item

designed to fit in your new and

you need, and decided on a budget,

small adult life. And if you can’t find

buying furniture should be about

anything, at least you get frozen yo-

*you*. You pick the colour. You pick

gurt or a plate of amazing swedish

the size. You pick the style. You get 27

(Continued on page 28)

(Continued from page 27)

wood, with his and hers mini-drawers at the

GRÖNSAKSKAKA (vegetable medallion),

top. Enough to fit all our things. At a good

SJÖRAPPORT (salmon filet) and a drink of

price.

DRYCK FLÄDER (elderflower drink) on the side. I can’t pronounce it, but I WILL eat it.

So we hit order, and proceeded to checkout. But lo and behold, not in stock - not

Furniture is Competitive.

available for delivery. That’s strange, we thought. We’ll just drive and pick-up in-store.

“No, no it isn’t”, you say. “Have you seen a

But no, not in stock. Okay, we'll go a bit fur-

showroom? There are so many options! So

ther to another location.

much stock. Heck, you can order online. Pre -order even.”

Not in stock.

That is, my friend, where you are sadly

Not in stock anywhere within a 500 mile ra-

wrong. It is a brave new world out there. We

dius. Yes, that is right. We were desperate

just haven’t been out in a while.

enough to drive all the way to Las Vegas to get that dresser. But no luck. Not even the

So here is a story. 2 years into adulting, my

dazzling (albeit somewhat haram) Las Vegas

husband and I decided it was time. Time to

could hold onto a few HEMNES 6-drawer

buy a dresser (aka chest of drawers). Sort of

chests for us.

a 2 year anniversary present to ourselves. Like any adulting millennial, the first thing

So we did the next smartest thing an adult-

we did was our research. Online, we found a

ing millennial could do. We waited. A month

wide variety of options, but only one that fit

later, we checked again. It is bound to be in

our criteria, our aesthetic and style, and

stock now right? Right? No such luck was

comfort zone: the HEMNES from IKEA - a

found to our dismay. Not in stock anywhere

beauty of a 6 drawer dresser - brown-black,

within that beauty of a 500 mile radius. So

from sustainably sourced solid eucalyptus

(Continued on page 29)

(Continued from page 28)

deal, that it is worth writing an article about,

we looked around at non-Ikea stores, but

to let the world know about the suffering

none fit the large size, solid wood, black, at

this shortage is causing! Oh wait right -

a good price criteria that the HEMNES had

there are bigger things happening in the

us drooling over.

world right now than me and my 1st world problems.

Then came our big break. A coworker of mine announced on Slack that she was sell-

But a humour article for the NorthWest

ing off her furniture. It would be second

Muslim Magazine will do nicely. Yes, yes

hand, but hey, maybe this might be our shot

that will work nicely.

at a dresser. We needed to stop living out of our suitcases afterall. So I got over the awk-

Have we found our dresser? No. Are we

wardness, and sent her a PM. Did she have

checking the IKEA website daily? Yes, yes

a dresser for sale? No. Did she know about

we are.

the Ikea HEMNES? YES! Not only did she herself own an IKEA dresser herself (that

Who knew adulting could be so interesting?

she was not willing to give up), those in her social network had been eyeing, and strug-

P.S. After 6 months of waiting, we landed

gling after, the same brown-gold - on the

our dresser. Hurray! :D

hunt for an IKEA dresser that seemed to never be in stock. So, it turns out, this is a “thing”. We are not alone! Out of stock IKEA furniture must be affecting tens of hundreds of millennials looking to upgrade their furniture situation in the Bay Area, maybe in the world. Why is this not a news story?? This is such a big 29

By: Amina Bajwa , Los Angeles California

lished. The art and calligraphy spread among nations across the globe, and eventually helped unite people under the Arabic ur religion, known as Islam, is

language. This new creation led to others,

filled with various wonders, one of them be- and thousands around the world were ing breathtaking Ara-

astounded. It marked

bic/Islamic art and

the start of a new era,

calligraphy. These

and opened eyes to a

forms of art have

whole new perspec-

been developing for

tive.

over 14 centuries - a reach of over 1,400

Painting scriptures of

years. In fact, Islamic

the Arabic language

art claims to have re-

and verses of the

served a distinct spot in the spread, and

Quran dominated a point of view, which

massive growth of Islam. We see this art

seemed new to many. This new invention of

most presently in early Arabian nations and beautiful hand-held art really portrayed the the Middle East, developed and observed

artistic side of Islam. Also, since it was for-

by profound scholars.

bidden to paint/create statues, faces, and worldly objects that other religions wor-

Numerous famous calligraphers analyzed

shipped, the alternative and solution was to

and studied this art, and eventually basic

look upon the peace that lies within

principles, theories, and scripts were estab30

(Continued on page 31)

(Continued from page 30)

Qur’anic verses, the Arabic language, and its artistic form. The distinction between normal art and Arabic/Islamic art is of the meaning and sacred text the Arabic language provides. Floral themes, calligraphy, and shapes of

geometric designs are key factors to the basic fundamentals of Islamic art. The Qur’an has a major influence on the core elemental values of the art. This art has special meaning and context from the Qur'an itself. Paintings do hold a lot of emotional value in the eyes of artists and

those who purchase the art. Whereas traditional art only has the capacity to evoke emotions, Qur’anic verses call us to something higher. This honestly is a great way to get in touch with the artistic side of our religion, and I

highly suggest and recommend that you learn how to create your very own Islamic art. You can make beautiful art, with the inspiration of Islam.

Original paintings’ photograph by: Amina Bajwa

Photo by Foad Roshan on Unsplash

A Rewards-Based vs. Responsibility-Based Approach

This article has been re-published with

By: Omar Usman

the full permission of the author. You can

JazakAllahu khayran Shaykh Navaid Aziz for contributing to this article.

find the authors

works @ https:// www.ibnabeeomar.c om/ & The Original article

bu Dharr (rA) once asked the Prophet (s), “Will you not appoint me as a leader?” He replied, “O Abu Dharr, you are weak and it is a position of public trust. Verily, on

@ https://

the Day of Resurrection it will only result in regret, ex-

www.ibnabeeomar.c

cept for one who takes it by right and fulfills its du-

om/blog/seekingleadership-arewards-based-vsresponsibility-based-

approach

ties” (Muslim). This hadith contrasts the desire for leadership against the responsibility associated with it. The Prophet (s) highlighted the desire of leadership as (Continued on page 34)

(Continued from page 33)

It always strikes me when I hear interviews

directly linked to losing the help and assis-

with athletes after they win a championship.

tance of Allah, “Do not ask for authority. If it

They almost always mention how hard they

is given to you at your request, you will be

worked for it.

held fully responsible for it. If it is given to

Hard work.

you without your request, you will be helped

That’s a phrase I have thought about a lot

by Allah in it” (Bukhari and Muslim).

lately. It’s a seemingly innocuous phrase but

If we extrapolate this concept a bit further

it carries a lot of baggage. I worked hard for

we can frame the idea of leadership into

this ... therefore I deserve it.

two competing approaches (or intentions):

This is an ideal ingrained within the American psyche. A land of opportunity that re-

1. Rewards-based

wards those who work hard. Someone with

2. Responsibility-based

nothing can fulfill the American dream and ‘make it’ if they work hard enough.

REWARDS-BASED LEADERSHIP

This may appear straightforward, but it has two particularly devastating consequences. First, it erodes the ability to have empathy because of the built-in assumption that

There is a dangerous caricature of rewards-

those who have not progressed forward de-

based leadership - the unqualified, incompe-

serve whatever fate they have because they

tent, and egotistical individual who thinks

did not work hard enough (a concept de-

they deserve a certain position despite lack-

tailed in the books ‘Tyranny of Merit’ and

ing qualification and ability. It’s a dangerous

‘The Meritocracy Trap’). Second, it posits

narrative because we have the image of a

success (however it is defined) as a prize to

certain person in our heads, and it’s not us.

be attained as a reward for this hard work.

So we think we are safe from it.

Professional progress is measured in exactly

The reality is that a rewards-based approach

(Continued on page 35)

cuts much deeper than this. 34

(Continued from page 34)

will sweep it under the rug because they

this manner. Work hard for years until you

don’t feel like dealing with it.

get promoted to a leadership role. If you are a top performer, you may feel that you need to be given a certain level of leadership to validate it. Once someone attains this prize though, the problems begin. Implicitly, they sometimes feel that

The dangerous part about a rewardsbased leadership perspective is that it can originate from a place of sincerity. We see this all the time in Islamic organizations and Muslim communities.

their work should be fun, or that it should

When we see someone volunteering reg-

now be easy. Complacency can kick in,

ularly, our natural inclination is to ‘reward’

and the same work ethic that propelled

them by giving them a more formal posi-

someone forward starts to dissipate.

tion, one with more authority.

When people with this mindset move up,

People who are large donors or founding

the organization begins to suffer. These

members of an organization may feel they

leaders have no incentive to work hard at

are owed some level of deference even if

the problems they do not enjoy or that do

they no longer hold a formal position.

not align with a personal incentive. Con-

How many communities are bottlenecked

sider the example of a software company

by a founding member or large donor that

where a marketing person takes on a sen-

calls the shots even though they do not

ior leadership role. They will be excited to

hold formal decision-making power?

tackle issues related to sales or advertising, but what happens if there is a major

Corporate environments are much differ-

technology issue they need to address?

ent from community environments. Yet,

Will they work at a ‘top performer’ level

the same patterns of behavior exist. Once

on this issue if it holds no promise of fur-

people are awarded a position, they are

thering their career? Most likely not, they

often motivated to tackle the issues they

will probably abdicate responsibility by

have a personal interest in as opposed to

passing it off to someone else (that

the needs of the community. This is one

should not be responsible for it), or they

possible explanation as to why there is so (Continued on page 36)

(Continued from page 35)

this is taken in context with his (s) descrip-

much focus on construction projects and

tion of leadership as an amanah -a trust-, it

not enough on human resources, personal

becomes clear that this is the only way we

and spiritual development, and outreach

can view leadership. This idea is further re-

within the community (and this is another

inforced in the famous hadith that “Every

possible explanation).

one of you is a shepherd and is responsible for his flock. The leader of people is a

Treating leadership as a reward makes peo-

guardian and is responsible for his subjects.”

ple compete for it. They will turn its attainment into a goal, and will be tempted to

Patrick Lencioni, after explaining a rewards

bend the rules to get it. They will play poli-

and responsibility-based approach in The

tics to move ahead, especially because suc-

Motive, concluded that the term servant

cess in a rewards-based paradigm is predi-

leadership should be retired with this ap-

cated on someone else’s failure. This is un-

proach being the standard by which we de-

healthy for the culture of any type of organi-

fine leadership itself.

zation

particularly

for

masjids.

When we look at the examples of the prophets, we understand that leadership

RESPONSIBILITY-BASED LEADERSHIP

was always a means rather than a goal. When the Quraysh offered to make the Prophet (s) their ruler in exchange for not preaching Islam, he refused. Sulayman (as)

This approach is known more commonly as

asked for authority, and it was a means of

servant leadership. It is driven by a sense of

spreading the truth. Yusuf (as) asked to be

fulfilling the duties of the role rather than

put in charge in order to fulfill a greater

personal achievement. It focuses on priori-

good.

tizing the needs of the community over our own.

People under a leader operating from a rewards approach may feel a sentiment that

The Prophet (s) said explicitly that “The leader of a people is in their service.” When

(Continued on page 37)

suade.

(Continued from page 36)

the leader does not have their best inter-

ests at heart. Such a leader will cultivate a

A personality that is not easily swayed (fickle).

reputation of only caring about things that hold a personal interest, or being selfish. A leader who approaches the position with an understanding of the responsibility and acts accordingly will cultivate the opposite reputation. People will consider them to be selfless, humble, and caring. In a professional environment this is a bit easier to implement. There is organizational structure that reinforces the fulfillment of your responsibilities. Having that reputation of being selfless opens doors and facilitates a person finding a position

If those that have religious grounding and God consciousness keep avoiding positions of leadership in our community, the leadership conundrum will never resolve

itself. Leadership requires questioning your intentions, being in the service of the people you lead, and continuing to grow your skill set. Abu Bakr (ra) did not feel ready for the position he was walking into, but what a formidable leader he was when he passed away.

where they can serve while also thriving

Check Your Intention Before, During, and

professionally.

After Any Deed

It is more challenging in a community setting. The various hadith we find pertaining to leadership in Islam are more petrifying

Whether we are given a position of leadership or pursue it, the danger lies in how we self-rationalize our intentions.

than they are encouraging. This fear may

Someone may truly be selfless and acting

sometimes push the right people away.

as a true servant leader. Yet, as people

Leadership from an Islamic perspective

continue to give that feedback and praise

requires at least four characteristics:

them, it can become natural to believe “I

Sincerity

Required knowledge for the position

The ability to influence and per-

am a great servant leader” and then slowly start to desire a reward for doing that (Continued on page 38)

good job.

Self-assessment means constantly asking yourself questions. As your leadership re-

A person may pursue degrees and certifica-

sponsibilities increase, what does it do to

tions to make them further qualified to fulfill

your relationship with Allah? How willingly

the responsibilities of a role, but without the

would you step aside if someone more qual-

right intention, they will grow frustrated if

ified came along? Are you acting in the best

not given their desired position. Similarly,

interests of the organization even if it goes

someone may pursue religious knowledge

against your personal interest? How does it

with the intention of coming closer to Allah,

make you feel if you do not receive credit

but then also feel some sense of entitlement

for the work done?

to lead the community because of the sacrifices they have made and the knowledge

Beyond self-assessment, it is vital to have a

they have attained.

strong inner circle that gives you feedback and holds you accountable.

Intentions are not always clear-cut, and they can change depending on the circumstance. This is why a high level of vigilance is required in self-assessing our intention. “What about those whose evil deeds are made alluring to them so that they think they are good?” (35:8). We must constantly be on guard against doing something bad while thinking we are doing something noble. “Say [Prophet], ‘Shall we tell you who has the most to lose by their actions, whose efforts in this world are misguided, even when they think they are doing good work?” (18:103-104).

40 Drawing & Illustration By: Shaista Khurshid