By Olivia Mounet
How do you define yourself?
A Muslim? A student? A brother or sister? Daughter or son? Mother or father? Typically how we define ourselves is so deeply ingrained in our psyche that we rarely take the time to think about who we are and what defines us. However, if you were to take a few moments to really think about what roles are important to you and where you fit in within these relationships, you’ll realize just how important they are to you. If we dig a little deeper within ourselves we’ll also realize that each of these relationships and definitions have key factors. For example, if you are an older sibling like myself, you might think of being an older sibling as being protective and caring of your younger brother or sister and your role in that relationship is clearly defined. The same goes for if you are a husband or a wife. Not every marriage is the same but we are aware of what we do within each of these relationships and what our responsibilities are.
The role of a mother
In the Hadith of our Prophet we are taught: “Your Heaven lies under the feet of your mother” (Ahmad, Nasai). We are also taught that we should obey and respect our mothers and take care of them as they age: “Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And out of kindness, lower to them the wing of humility, and say: ‘My Lord! bestow on them Thy Mercy even as they cherished me in childhood'” (17:23-24).
If you are a mother, then you know how much you would give up just to see your child grow to be happy and healthy and to be a loyal servant of Allah . If you are not a mother, you can surely think of something your mother did to help you, regardless of how close you are to her or the type of relationship you have with her. This mother-child relationship is clearly defined both in our own minds and in the beauty of the Qur’an.
The role of a step-parent
However, what about step-parents? How can one define this role? After much thought and internal struggle the only way I can define my personal role as a step-parent is: CHALLENGING. Now this isn’t to say that being a biological parent is easy by any means, but the challenges are different. As a step-parent the hardest thing to accept is that, no matter how much you love your spouse’s child, they aren’t your own and therefore the rules are different for you whether you like it or not.
First let me take the most “ideal” situation for step-parents: you’ve married your spouse who has an infant child from a previous marriage and his or her ex-spouse is 100% out of the picture and your spouse views you as his or her child’s mother. The child grows up viewing you as his or her rightful mother with all powers and responsibilities bestowed upon you as a mother and everyone lives happily ever after. This situation almost never happens.
Here’s what really happens: you fall in love with your spouse for the sake of Allah and you convince yourself that it can’t be that hard to take care of his or her child since at some point in life you want children of your own, (and you’ve taken care of your brothers, sisters, nieces, nephews, cousins, etc.) so how hard can it be? Oh and that ex-spouse? Well he or she will move on and we’ll all be friends and everything will be wonderful. Then, you and your spouse get married and you’ve spent lots of time with the child or children and inshaAllah they have accepted you into their family either because they are too young to understand what’s happening or you’ve spent painstaking hours explaining to them that you could never replace their mother/father, even though very deep down within yourself, that’s exactly what you want to do but you refuse to admit that to yourself.
Typically, at least within the western world, the child lives primarily with one parent while the other has visitation every other week or so. That means, that as a step-parent, one week it’s just you and your spouse living as a couple, and then the next week you’re a mother or father… kind of. And then the next week you’re not. And so on for the next 18 years of your life.
The different relationships that a step-parent is face with
Now while mothers have that 1 relationship with their child, a stepmother or stepfather has 3 relationships to worry about: their relationship with the child, their relationship with their spouse regarding the child, and their relationship with their spouse’s ex-husband or ex-wife.
- Relationship with the child
I’ll start with the relationship with the child, which for me was the easiest. My husband’s child was only 1 year old when we got married (he’s almost 3 now alhamdulilah). This relationship was the easiest because I learned to love him quite quickly and he was too young to really understand why suddenly he has “2 mommies.” The key word here is I “LEARNED” to love him. As much as I wish I could say “and then I looked in his eyes and that unconditional love took over me,” I can’t. I did not create this baby with my husband, I did not carry him for 9 months, I did not give birth to him, and I had not been around to see his first year of life. Furthermore, as much as I hated myself for thinking it, I really did not like having him around at first because he was a constant reminder that my husband had wanted to have him with someone else. These feelings continued for quite some time until the child began calling for me. Suddenly I was the only one who could put him to bed, make his food, or give him a bath. He didn’t want his daddy to do it, he wanted me… his stepmother to do it. That’s when I fell in love. When he needed me like a mother, I felt like a mother and suddenly things weren’t as difficult. I knew my role with him and I could define it to myself and I stopped introducing him to people as “my husband’s son” and started introducing him as “my stepson.”
- Relationship with your spouse
The second relationship you have as a step-parent is the one you have with your spouse regarding the child. This is very different to the relationship you have with your spouse as a husband or a wife. The hardest aspect of this relationship is trying to figure out how your spouse wants you to act toward their child. Alhamdulillah my husband was more than willing to step aside and let me handle bed time, meal time, and bath time, and let me take the child out by myself, or stay alone in the house with him. In time he even let me discipline his son when he was having a tantrum, as most 2 year olds do. However, this is not the case for many stepmommies or stepdaddies. A type of power struggle typically evolves as a result of this complicated relationship. Some parents don’t want their spouse to discipline their child or take over certain roles because they feel they are being pushed out. A normal human response to losing control is to fight back and try to take control of everything. It is not unusual for spouses to fight over their roles in the child’s life and for the biological mother or father to tell the step-parent that it’s “not their job to do that” when it comes to a responsibility they feel is rightfully theirs as the biological parent. In this situation typically the step-parent will withdraw completely and want nothing to do with the child because they don’t want to upset their spouse. In addition, it’s mentally exhausting and emotionally draining to check yourself at every step and have to wonder “is this my responsibility or my husband’s/wife’s?” There is no outlined way in any psychology book or therapy manual to tell you how to resolve this issue. It normally takes an inordinate amount of patience from both sides and strong communication skills in order to overcome this challenge.
- Relationship with spouse’s ex
The third and final relationship you have as a step-parent is your relationship with your spouse’s ex-husband or ex-wife. This can either be the most frustrating, enraging, and downright painful relationship you’ll ever have, or it’ll be the easiest. If, on the rare occasion, the divorce was amicable and both parties accepted that the relationship between them did not work and have both moved on and accepted that each will most likely remarry and their child will have two mothers and two fathers, then this relationship for the step-parents is relatively simple. However, more likely than not, the divorce was not pleasant for either party and some hostile feelings remain. Since both parties are normally told by family and friends to ignore each other and just move on with their lives, those hostile feelings need to come down on someone. So why not the person that your ex-spouse marries and is trying to “move in on your child?” It’s easy to understand the logic behind it: they’re resentful of the fact that they will always be tied to the one person they don’t want to remember, they’re angry that their ex has moved on which makes them feel replaced, they don’t have the typical nuclear family and often get uncomfortable or even rude comments from others in the community, and their child is calling someone else mama or dada. I can’t say that I would feel or act any differently if the roles were reversed.
However, that justification gives little solace to step-parents. Typically in our lives if there is someone we don’t particularly care for, we can keep him or her at a distance and limit communication with them. This doesn’t work in this scenario. The person that is taking their frustrations out on you is the mother or father of your stepchild for whom you care very deeply. In turn, you have to accept that the child loves this individual and you cannot let your own personal feelings for their mom or dad show in front of them. Furthermore, this ex-spouse is a constant, never-ending reminder that the man or woman you married and love did not choose you first. You are second. You might be the “right one” but you will never be the “first one.” You’ll never be his or her first spouse or first mother or father of their child. Never. And their ex-spouse will always be there, either through that 6am angry text message or at pick-ups and drop-offs or when your spouse has to make that direct deposit into their ex’s bank account for child support. They will never go away and you just have to accept it.
Besides these 3 relationships you’ll have as a step-parent, there’s a whole host of other challenges. What do your parents say about you marrying someone who already has children? What does the community think? How do you comfort your spouse when they have to drop-off their child every other week to their ex-wife or ex-husband and they don’t realize that it hurts you just as much? What do you say when someone asks you if you have children? What do you do when you disagree with something that the child’s parents have decided to do? How do you reconcile having absolutely no legal authority over a child that you consider to be your own? How do you define being a step-parent?
The hardest part for me about being a step-parent is that no matter how much I love my stepson, no matter how supportive my husband is, and no matter how well I control my feelings towards his ex-wife, I will always have to put “step” before “parent” and that will never get any easier. I make dua for all the step-parents out there that Allah makes it easier for you and that you achieve Jannah for everything you go through and everything you sacrifice as a step-parent. May Allah bless all the stepmoms and stepdads out there who work twice as hard for half the credit. Take solace in pleasing Allah and turn to Him when it get’s too hard.
If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allah (Alone) let believers put their trust. (Quran, Surah Aal-e-Imran, 3:160)
Olivia Mounet spent her early childhood in Scotland and then London before moving to the United States. Upon graduating high school she moved to Germany where she completed her Bachelors degree in Integrated Social and Cognitive Psychology. She is currently pursuing a Masters degree in Clinical Psychology for Children and Adolescence as well as her Certification in School Psychology. Upon graduating she is planning to work as a School Psychologist to assist students with learning disabilities. She currently works with The Building Blocks of NJ, a non-profit agency, to provide one-on-one counseling with sisters in the area.
OpEd: Why We Must Reconsider Moonsighting
Ed. Note: We understand that this is a matter of debate in many communities, MM welcomes op-eds of differing points of view. Please use this form.
When the Crescent Committee was founded in 2013, the Muslim community of Toronto was hopeful that this new initiative might resolve the long-standing problem of mosques declaring Eid on different days. This moonsighting organization was to follow global moonsighting as a methodology – if the crescent were to be sighted anywhere in the world, they would declare Eid. Global moonsighting was seen as a potential way of solving the yearly moonsighting debate which local sighting had been unable to solve thus far. It was hoped that this approach would also ensure congruence with Fiqh Council of North America’s (FCNA) lunar calendar which determines the Eid day in advance based on astronomical calculations.
This year, however, all those hopes were put to the test. Early afternoon on June 3rd, the 29th of Ramadan, the Crescent Committee (CC) started receiving reports that the moon was sighted in Saudi Arabia. Given that it was not possible for it to be seen there based on visibility charts, the committee required corroboration from another country in order to declare Eid. As the day progressed, they got reports from Iraq, Nigeria, Brazil, Mali and even from Maryland in the US. All those reports could not be relied upon because either the committee was unable to get in touch with their contacts in those countries or because the reports did not satisfy the criterion they laid out.
As they were sifting through the reports, the CC was shocked to learn that one of its founding members, the Islamic Foundation of Toronto (IFT), had already declared Eid! IFT is one of Toronto’s oldest and biggest mosques and their leadership decided to declare Eid based on the announcement from Mauritania. Mosques following FCNA’s calendar were already celebrating Eid the next day, so IFT thought it best to join with them with hopes of preserving unity.
With one of its own members having declared Eid and mounting pressure from the community given it was past 10 pm, the CC decided to wait to receive the final (hopefully positive) reports from California. This meant having to wait till sunset on the West Coast which would mean midnight on the East Coast. Unfortunately, even from California, there were no confirmed reports. Finally, at midnight, the Committee declared that they would complete 30 days of Ramadan and celebrate Eid on the 5th of June.
Alas, after spending a frustrating day waiting for an announcement till midnight, Toronto Muslims were told that this was going to be another year with two Eids in the city. This year, however, the split was not between proponents of astronomical calculations and moonsighting, but been proponents of the exact same moonsighting methodology!
Solving a 50-year old problem
This year’s debacle in Toronto represents nothing new. There have been numerous failed attempts to unite the moonsighting community. In 1995, the Islamic Circle of North America (ICNA), Islamic Society of North America (ISNA) and the Ministry of Warith Deen Muhammad joined hands to form the ‘Islamic Shura Council of North America’ with hopes of having a unified Eid declaration. Just like the Crescent Committee, this too was eventually disbanded due to dissenting voices. Other examples to unite and better organize moonsighting include the 2007 National Moonsighting Conference in California and the 2009 National Hilal Sighting Conference in New York. These attempts simply haven’t worked because there are far too many independent mosques and far too many moonsighting methodologies – uniting everyone in the absence of a governing authority is nearly impossible.
The story also highlights the three main problems that proponents of moonsighting have struggled to solve for nearly half a century in North America and other parts of the Western world. These can be summarized as follows:
1) Mosques declaring Eid on different days based on differing moonsighting methodologies. This has created notorious divisions within the community and has led to the awkward situation of families, often living in the same city, not being able to celebrate together. It can also lead to endless argumentation within families as to which mosque to follow with regards to this issue.
2) The unpredictability of the Eid date means that Muslims continue to have difficulty taking time off from work and planning family vacations. This problem is particularly challenging for the hourly-waged working-class individuals who work in organizations with little flexibility. The process of having to explain to an employer the complications surrounding Eid declarations can be a source of unnecessary hardship for many. It is not uncommon for many to take off a day which ends up being the ‘wrong day’.
3) Delayed announcements, especially during the summer months, due to process of receiving and verifying reports after sunset. Not knowing whether or not the next day will be a holiday, often until the late evening, has been a continued source of distress for families every year.
It was the desire the solve these very problems that brought together a group of visionary Muslim jurists and astronomers in Herndon, Virginia in 1987. Organized by the International Institute of Islamic Thought (IIIT), the Lunar Calendar Conference was one of the first attempts to find an innovative solution to the problems posed by traditional moonsighting. A detailed history of the events leading up to the conference and its aftermath have been documented before. In short, Muslim scholars and mathematicians continued work on the astronomical lunar calendar for nearly two decades after the conference and it was finally adopted by FCNA and ISNA in 2006.
A valid methodology from the Shariah
While opposition to FCNA’s lunar calendar was quite strong when it was first introduced, there has been growing acceptance of astronomical calculations over the past 15 years as a result of continued research and education on this subject.
The use of calculations to determine the dates of Ramadan is something which numerous reputable scholars have allowed throughout Islam’s history . While this has always been the view of a small minority, championed mainly by scholars in the Shafa’i legal school, it is still based on a sound interpretation of religious texts. The difference of opinion on this issue arises from hadith of the Prophet where he stated, “If [the crescent moon] is obscured from you, then estimate it” (فإن غم عليكم فاقدروا له ). A detailed exposition in support of calculations from a classical perspective was recently presented by Shaykh Salahuddin Barkat.
Shaykh Musa Furber, one of America’s leading Shafa’i jurists, also comments on the towering figures from our tradition who supported calculations: “Since the time of Imām al-Nawawī, there has been an evident trend within the Shāfiʿī school of law for acceptance for the personal use of calculations for fasting. While a small number of earlier Shāfiʿī scholars did accept it, it seems to have been confined to a small minority within the school. It was not until the time of Imam al-Nawawī (may Allah grant him His mercy) that the opinion amongst scholars of the school started to shift towards accepting calculations as valid and even binding — even if limited to the calculator and whoever believed him. Although al-Subkī (may Allah grant him His mercy) is usually accredited with causing this shift, some scholars credit Imam al-Nawawī’s himself with starting this trend. The opinion was accepted by both Shaykh al-Islām Zakariyā al-Anṣārī and Imām al-Ramlī, though not by Imam Ibn Ḥajar (may Allah grant all of them from His mercy). These imams form the basis for reliable opinions in the late Shāfiʿī madhhab.”
Understandably, this opinion was considered weak and ignored through much of Islamic history. Some limited its scope and allowed it only when the moon was obstructed or for use by experts in astronomy. There really is no need for calculations in Muslim lands where there exists a centralized authority to sight the crescent and there are public holidays for the entire populace. However, in secular countries with Muslim minorities, this position must be revisited as it offers a very practical solution to the crises we find ourselves in.
Only one way forward
According to a 2011 survey of over 600 mosques in the US, the adoption rate of FCNA’s calendar stood at 40%. At the writing of this article nearly 8 years later, this number has likely increased to over 50%. The survey indicated that about 40% of the mosques followed local sighting while the remainder followed global sighting. Given the recent shift towards global moonsighting, it is likely that the moonsighting community is evenly split between the two positions at this time.
These statistics represent the only logical way forward to solve this decades-old problem: the most efficient way of achieving unity is by converging behind FCNA’s lunar calendar. This methodology is the only real solution to the crises we currently find ourselves in. Not only does it address all our needs, but this approach has also shown to provide immense ease and facilitation for Muslim communities that have followed it in the past 15 years.
The moonsighting leadership has failed to unite despite a half-century of effort; it is inconceivable at this point that this would ever happen. Even if it did miraculously happen, 50% of the community would still be following FCNA’s calendar and all three of our main problems will remain unaddressed. Additionally, with the current trend of uniting behind the approach of global sighting, ‘moonsighting’ has largely become an administrative exercise. It involves the hilal committee simply waiting for reports from abroad and trying to ascertain their veracity. Only a handful of communities go out looking for the moon and establish the sunnah of moon sighting in a bonafide sense.
In large communities where differing Eid dates is a reoccurring problem, advocating for the adoption of the lunar calendar must come from the grass-roots level. Muslims most affected by this problem should lobby their local mosques to change their positions and unite behind FCNA’s lunar calendar.
While it may seem impossible to get the leadership of mosques to abandon an old position, it has already been done. In 2015, nine major mosques in the Chicago area set aside their differences and put their support behind the lunar calendar. This is an incredible feat and has created ease in the lives of thousands of people. If similar initiatives are taken in other cities split along lines of lunar dogmatism, it is conceivable that the moonsighting issue could be resolved in North America within the next five to ten years.
The Prophet told us to calculate the moon if it is obscured by clouds. Today, the moon is not obscured by physical clouds but it is clouded by poor judgment, distrust, egotism, disunity, and pride. We must resort to calculations to determine the birth of the new moon, not because it is the strongest legal position or a superior approach, but because our status as minorities in a secular land necessitates it.
 From SeekersGuidance: Scholars upholding this can be traced all the way back to the first Islamic century. The textual basis for this opinion is the hadith narrated by al-Bukhari, “When you see it [the new moon of Ramadan] then fast; and when you see it [the new moon of Shawwal], then break the fast. If it is hidden from you (ghumma ‘alaykum) [i.e. if the sky is overcast] then estimate it (fa-qdiru lahu);” (al-Bukhari, hadith no. 1900). The last verb, fa-qdiru, can be validly understood to mean calculation. Of the scholars who held this, are Abu al-‘Abbas b. Surayj (d. 306/918), one of the leading founders of the classical Shafi‘i school, the Shafi‘i scholar and renowned mystic Abu al-Qasim al-Qushayri (d. 465/1072), the leading Shafi‘i judge Taqi al-Din al-Subki (d. 756/1355), the Shafi‘i legal theorist al-Zarkashi (d. 794/1392), the renowned Maliki legal theorist al-Qarafi (d. 684/1285), and some Hanafi scholars. The late Shafi‘i commentator al-Qalyubi (d. 1069/1659) held that all sighting-claims must be rejected if calculations show that a sighting was impossible, stating, “This is manifestly obvious. In such a case, a person may not fast. Opposing this is obstinacy and stubbornness.” See al-Mawsu‘ah al-fiqhiyyah al-kuwaytiyyah, c.v. “Ru’yat al-hilal,” vol. 22, pp. 31-4. The leading scholar of the late Shāfi‘ī school Muhammad al-Ramli (d. 1004/1596) held that the expert astronomer was obliged to follow his own calculation as was the non-astronomer who believed him; this position has been used by some contemporary Shafi’i scholars to state that in the modern world, with its precise calculations, the strongest opinion of the Shafi’i school should be that everyone must follow calculations; see ‘Umar b. al-Habib al-Husayni, Fath al-‘ali fi jam‘ al-khilaf bayna Ibn Hajar wa-Ibn al-Ramli, ed. Shifa’ Hitu (Jeddah: Dar al-Minhaj, 2010), pp. 819-22. See also the fatwa of the Hanafi scholar Dr Salah Abu al-Hajj (http://www.anwarcenter.com/fatwa/معنى-حديث-لا-تصوموا-حتى-تروا-الهلال-ول) last accessed 9/5/2016) which states, after arguing against relying on calculations, “However, the position of [following] calculations is the position of a considerable group of jurists, so it is a respected disagreement in Islamic law, whereby, if a state were to adopt it, it is not rejected, because the judgment of a judge removes disagreement, and the adoption of a state is [as] the judgment of a judge.
Eid Lameness Syndrome: Diagnosis, Treatment, Cure
How many of you have gone to work on Eid because you felt there was no point in taking off? No Eid fun. Have you ever found Eid boring, no different from any other day?
If so, you may suffer from ELS (Eid Lameness Syndrome). Growing up, I did too.
My family would wake up, go to salah, go out to breakfast, come home, take a 4+ hour nap and then go out to dinner. I didn’t have friends to celebrate with and even if I did, I wouldn’t see them because we stuck to our own immediate family just as they did.
On the occasion that we went to a park or convention center, we would sort of have fun. Being with other people was certainly better than breakfast-nap-dinner in isolation, but calling that a memorable, satisfying, or genuinely fun Eid would be a stretch.
I don’t blame my parents for the ELS though. They came from a country where Eid celebration was the norm; everyone was celebrating with everyone and you didn’t have to exert any effort. When they moved to the US, where Muslims were a minority, it was uncharted territory. They did the best they could with the limited resources they had.
When I grew up, I did about the same too. When I hear friends or acquaintances tell me that they’re working, doing laundry or whatever other mundane things on Eid, I understand. Eid has been lame for so long that some people have given up trying to see it any other way. Why take personal time off to sit at home and do nothing?
I stuck to whatever my parents did for Eid because “Eid was a time for family.” In doing so, I was honoring their cultural ideas of honoring family, but not Eid. It wasn’t until I moved away that I decided to rebel and spend Eid with convert friends (versus family) who didn’t have Muslim families to celebrate with on Eid, rather than drive for hours to get home for another lame salah-breakfast-nap-dinner.
That was a game-changing Eid for me. It was the first non-lame Eid I ever had, not because we did anything extraordinary or amazing, but because we made the day special by doing things that we wouldn’t normally do on a weekday together. It was then that I made a determination to never have a lame Eid ever again InshaAllah.
I’m not the only one fighting ELS. Mosques and organizations are creating events for people to attend and enjoy together, and families are opting to spend Eid with other families. There is still much more than can be done, as converts, students, single people, couples without children and couples with very small children, are hard-hit by the isolation and sadness that ELS brings. Here are a few suggestions for helping treat ELS in your community:
Host an open house
Opening up your home to a large group of people is a monumental task that takes a lot of planning and strength. But it comes with a lot of baraka and reward. Imagine the smiling faces of people who would have had nowhere to go on Eid, but suddenly find themselves in your home being hosted. If you have a big home, hosting an open house is an opportunity to express your gratitude to Allah for blessing you with it.
Expand your circle
Eid is about commUNITY. Many people spend Eid alone when potential hosts stick to their own race/class/social status. Invite and welcome others to spend Eid with you in whatever capacity you can.
You can enlist the help of close friends and family to help so it’s not all on you. Delegate food, setup, and clean-up across your family and social network so that no one person will be burdened by the effort InshaAllah.
Don’t worry if you don’t have a big house, you’ll find out how much barakah your home has by how many people are able to fit in it. I’ve been to iftars in teeny tiny apartments where there’s little space but lots of love. If you manage to squeeze in even two or three extra guests, you’ve saved two or three people from ELS for that year.
Outsource Eid Fun
If you have the financial means or know enough friends who can pool together, rent a house. Some housing share sites have homes that can be rented specifically for events, giving you the space to consolidate many, smaller efforts into one larger, more streamlined party.
It can be a challenge to find Eid buddies to spend the day with. Try looking for people in similar circumstances as you. I’m a single woman and have hosted a ladies game night for the last few Eids where both married and single women attend. If you are a couple with young kids, find a few families with children of similar age groups. If you’re a student, start collecting classmates. Don’t wait for other people to invite you, make a list in advance and get working to fend off ELS together.
The Prophet ﷺ said: تَهَادُوا تَحَابُّوا “Give gifts to increase love for each other”. One of my siblings started a tradition of getting a gift for each person in the family. If that’s too much, pick one friend or family member and give them a gift. If you can’t afford gifts, give something that doesn’t require much money like a card or just your time. You never know how much a card with kind, caring words can brighten a person’s Eid.
Get out of your comfort zone
If you have ELS, chances are there is someone else out there who has it too. The only way to find out if someone is sad and alone on Eid is by admitting that we are first, and asking if they are too.
Try, try, try again…
Maybe you’ve taken off work only to find that going would have been less of a waste of time. Maybe you tried giving gifts and it didn’t go well. Maybe you threw an open house and are still cleaning up/dealing with the aftermath until now. It’s understandable to want to quit and say never again, to relent and accept that you have ELS and always will but please, keep trying. The Ummah needs to believe that Eid can and should be fun and special for everyone.
While it is hard to be vulnerable and we may be afraid of rejection or judgment, the risk is worth it. As a survivor and recoverer of ELS, I know how hard it can be and also how rewarding it is to be free of it. May Allah bless us all with the best Eids and to make the most of the blessed days before and after, Ameen.
Bipolar Exiled: Oscillating between the Mind’s Terrain and Physical Boundaries
By Farzande Jehan
“And what is the matter with you sister, you are not well either?”
She is speaking to me in Urdu. We are both Pathan. And now I am thinking of one universal ailment that I can supply this lady with and leave it at that. I say that I have depression. She looks at me puzzled, looks at the lady sitting next to her, searching her face for a clue but to no avail. Can I explain ‘depression’ to her? This is going to be difficult. Why don’t I..
“I have a mood disorder.”
Pakistanis use the word ‘mood’ and ‘moody’ all the time; she should know. As I wait for a response, the same blank expression on her face. No comprendo. Rescue her furzy, she is losing you.
“Okay, so sometimes I am very happy, bohth khush,” I raise my hand as high as possible, “And sometimes I am very sad, bohth khafa.” I bring my hand down low.
The thing’s been expressed in the right words.
To elaborate I say: “What I come here for…” -and there is newfound confidence in my voice too- “…is to make sure that it is leveled.”
This I demonstrate by slicing through the room with my theatrical hand. I resettle in my chair. I have successfully regained my right to be here. I am quiet not because I am rude, but because I need composure.
I was 23, visibly Muslim, living in NYC, and just about ready to enter an adulthood promised to many of the youth of my time. I was a graduate student the year I was diagnosed with bipolar disorder, and had all but completed two of the courses that led to my degree. I owed many of life’s successes and some failures too -but more of the good- to my ex-commuter status. My family preferred that I live at home, so I’d take the D from Brooklyn and transfer to the 1 somewhere in Midtown (God help you on the weekends when maintenance reroutes).
The summer of my onset, two white passengers in an underground train whispered about the news of Michael Jackson’s death. The couple scheduled to get help from martinis to cope with their pain.
The isolation I experienced and the spiritual inclination I harbored from a young age worked as seamless elements in the pursuit of removing me from my reality… your reality. I lived in a place that was in extreme contrast to the ideals I cherished. New York did successfully provide the tools that accurately identified the whatnots so that the whats that mattered remained.
Insanity is doing the same thing over and over again and expecting different results. How do you reconcile a reverence for a Deity that felt too far? My jugular vein reminded me of vessels and of things that hold quantity. Water indeed is life and Muslims agree that God is everywhere, so where do we draw the line? If I labored just enough, the distance that separated me from my Creator would shorten, I believed. The city that never sleeps left me sleepless.
A dirty curtain separated the men from the women. We were in the fourth season of the year and I start counting mine from Spring. My family returned to the go-back-to-your-country type of country in 2014, before Trump came to office and after Obama dropped drones on my ancestors’ homeland. A heater was supplied for the menfolk. The woman who was interviewing me earlier tended to her sick child, laid stretched out on the seat because her daughter had difficulty sitting up. Mental distress carries the marker of a plague struck in nations like the one where I live. Poverty exposes what little cover there is.
The office we were in was Dr. Rehman’s. His portrait was grinning at us. It seemed to be saying, “Give me your money you lunatic, you need help!”
An ayat from the Holy Quran about shifa, remedy, that it is ultimately in the hands of Allah , hung on the opposite wall, punching the arrogant grin in the face. In life we seek balance. The verse reassured me: “Don’t worry so.” It seemed to say: “Answer the man’s questions and go home happy – all is well.”
I breathed in as I looked down at my feet. I know that in Spirituality, things have specific destinies too and not just mortals. The thought that visits me from time to time: maybe it’s the shoes I am wearing that are carrying me to places where I don’t belong, belong.
A woman placed a prayer mat in front of me that day for herself. She was facing the qibla for the fourth time. I patiently waited for my number to be called. “Twelve!” I heard. Covering my face -because now I will be passing through rows of men- I got up to leave the patients’ patience testing room.
I was twelve-years old in the year we immigrated to America, eleven when I first landed on the brave soil. We were arriving in two hours and mother wanted everything in order. The first thing she saw was the sight of her younger daughter’s head. My head! It needed attention. It required attention. I almost wanted to cry when she was brushing my hair, and not because she was pulling at the strands. I had tears in my eyes because I had tasted Tropicana orange juice with no pulp for the first time in my short life.
My best friend from high school had paid me a visit on my second hospital stay, I had been in treatment for four months and in denial of my initial diagnosis. The proceeding to dump all medicine and carrying on with life until trouble lurked once more -the serpent raising its head drama played itself out. It’s a common prelude that way too many people experience in the initial processing of a newfound knowledge about the self.
Brooklyn was hit by a storm so severe that my family walked several of the miles on the day I was getting discharged. There were no taxis in sight for hours and the MTA was not functioning. My friend was expecting her first baby and had rushed to see me. She had a bag full of oranges to give to me. The setting and the process of checking in to visit your loved ones -and not to mention the presence of other patients who are sometimes in worse condition than you are- has the potential to throw your visitors off. I did not want to shock her but I was too helpless in offering an alternative view.
People go to zoos to see animals in cages. Seeing me in a gown, though I had my head covered, a scarf -in that was the familiar-, had I seemed weak to her? Was I the sight people conjure when they think ‘mentally ill’? This was my friend, and I wonder how much of the stereotype I filled in for her and to what degree, if at all? Had she had pity on me or was being sympathetic her character trait? Shouldn’t unborn children be kept away from sick persons like me at that time?
For those of us in societies where there is chaos within and a violence outside, was I mentally ill if my brain is part of my body? I was bodily ill, wasn’t I? Organ-ly ill. My mind had not stopped working. I was not pagal*, No! (*refers to somebody who is insane and is mainly a pejorative in South Asian communities) My brain had gone into overdrive and my thoughts were shooting at each other. This I know because I lost control. How did I allow myself to become so wild that I needed to be tamed? What was this force? Was it even my fault and does every event have a cause? I must have looked like a prisoner yet I have tasted freedom. Out of my own free will, I carried a transaction to deposit the ‘me’ in me in the hands of the One who made me. Whereas qismt (destiny) is sometimes cruel, God we know is always Merciful.
It requires strength to hold an image of a person you care for, far removed from a space that you once shared and to meet them at that threshold. An image like that is etched in memories for long times. Sadaf knew of my liking of oranges. Her gesture meant more than any flowers ever could represent her love for me. My employer was her ex-employer, otherwise knowledge of my hospitalization(s) was usually limited to family. After getting discharged and being somewhat stable at this point, I visited her at her house. Ibraheem assumed that the beauty mark on my chin was nothing but a button! That if he pressed on it, I would turn into a walking/talking toy. I let him play for as long as he wanted since I loved seeing the smiles on his face and the way he would giggle. I’d behave like a robot and only stop the awkwardness when he’d press the button again.
The disorder that I have and the control that it has over me is somewhat like little Ibraheem’s curiosity. It presses a button and I turn into a person other than me. I please it. I entertain it to the extent where it starts to get bored or needs a diaper change not when I lose the strength to continue. The only downside in playing this game is that the thing habitually forgets to turn the button off. It leaves me running into walls and breaking things and getting hurt in return. We need a team of rescuers, a hospitalization, and strange medicine with stranger names to bring me back.
I was shocked when I first read in our Islamic literature that the Creator laughs.
Abu Razeen reported: The Messenger of Allah, peace and blessings be upon him, said, “Allah laughs at the despair of his servant, for he will soon relieve him.” I said, “O Messenger of Allah, does the Lord laugh?” The Prophet said, “Yes.” I said, “We will never be deprived of goodness by a Lord who laughs!” [Sunan Ibn Mājah 181]
I understand a thing like that somewhat differently from how others read it.
After spending my twenties toiling in making sense of it all, my recovery has a lot to do with a change of terrain. It is the distance I needed to sort things out. I studied Orientalism in New York but read Edward Said speak of his love for an aunt who helped Palestinian refugees find shelter in his Out of Place: A Memoir here in Pakistan. The human component of scholarship, something that was missing previously, became vital at closing the gaps of humanity I was made deprived of. Healing begun.
By sharing my story, I’d like for people who are diagnosed with illnesses like bipolar to keep steadfast. No matter your creed or the place where you are from, know that you are not alone. And for family and friends who bear witness to the turmoil that infects a loved one to stand strong. Your strength or lack thereof has a direct impact on our wellness.
In the Quran it says that we will be tested with sons and wealth [Surah Al-Anfal;28]. Having a mental illness is a kind of test that has no beginning, nor a definite end. Take care of your health before sickness visits you is a famous saying of Prophet Muhammad . There will be days when you feel frustrated and question the just ruling of a Just God. Reach out and feel blessed, for being a Muslim carries the weight of family keeping bonds.
Ideally, the Ummah is one that conducts checks and balances so that the affairs of our Muslim brethren are running smooth. Unlocking and internalizing the goodness and the kheir that Allah has placed in the world for our taking requires humility, an admittance of our own neediness followed by the realization of and acknowledging our smallness in a universe that is run not by us. Believing in God and trusting in Him are not the same.
The meaning of the word Islam is peace. Muslims exchanging the greeting of peace with other Muslims is an experience. Transferring that practice and truly living that peace needs patience. The challenge of living with and sometimes outliving a mental illness requires a tailored kind of submission. The hush of stability hums low in the beginning when loud is the announcement of a calamity. Faith after all is belief in the existence of hope alongside the tragedy that is life. What is more, our bodies are rented to us. The obligation of living inside them is not a punishment. It is a privilege. The challenge is to be at peace with our predicaments and that can be easily achieved since I believe that all of us are capable of nourishing our minds and feeding our souls, perhaps not at the same pace but the possibility of recovery is guaranteed once we take that initial step. It is realizing the potential of and exercising resilience itself that saved me. To transfer that hope in the mode of words is the least I can offer. May Allah accept, ameen.
14 Short Life Lessons From Studying Aqidah
Mass Shootings in America: All of the Above
Ten Things You Didn’t Know About The Kaaba- Video
OpEd: Why We Must Reconsider Moonsighting
Kashmir: Gateway in Turmoil
The Day I Die | Imam Omar Suleiman
A New Eid Tradition: Secret Gift Exchange
Muslims for Migrants | A Joint Letter By Imam Zaid Shakir & Imam Omar Suleiman
Were Muslim Groups Duped Into Supporting an LGBTQ Rights Petition at the US Supreme Court?
Bipolar Exiled: Oscillating between the Mind’s Terrain and Physical Boundaries
#Islam4 weeks ago
The Day I Die | Imam Omar Suleiman
Uncategorized4 weeks ago
A New Eid Tradition: Secret Gift Exchange
#Islam2 weeks ago
Muslims for Migrants | A Joint Letter By Imam Zaid Shakir & Imam Omar Suleiman
#Current Affairs3 weeks ago
Were Muslim Groups Duped Into Supporting an LGBTQ Rights Petition at the US Supreme Court?