Connect with us

#Current Affairs

I Cried Because I Could Not Sujud, Until I Met a Man Who Had No Feet

Remember The Messenger of Allah [saw] said, “Every Muslim has five rights over another Muslim: to return the greetings, to visit the sick, to accompany funeral processions, to accept an invitation, to respond to the sneezer.”




This last Ramadan I had an experience that changed the way I view my status as a Veteran, my beliefs in the Prophet Mohammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), and society as a whole for the rest of my life.

I had cause to be at the Veteran’s Hospital here in Washington, D.C.; I am a disabled U.S. Navy Veteran and thus I have to be there quite often to have checkups and follow-ups and on and on.

I had just left the first floor to go to the third floor, and when I got back to the third floor they told me I had to go back down to the first floor; truthfully this made up about 35 percent of my morning. On the third floor, just outside the elevator doors is the hospital chapel. As I was about to make my fourth trip back down I heard the Athan. I remember stopping dead in my tracts and doing an about face. I was in the Veteran’s Hospital on a Friday afternoon…that was the Athan?

I popped my head inside the chapel door to see where the sound had come from. When I looked inside I saw ten to fifteen people all preparing to pray Jumuah. They looked back at me and someone asked if they could be of assistance. I replied by asking if I had a few minutes to run an errand before they started, I was told that in fact I did. Not wanting to miss Jumuah, I hurried back down to the first floor and then back to the third floor (believe me, it was getting old for me too by this point).

As I entered the hospital chapel, I was offered a seat in the front, part of my disability is that I damaged my knees, so sadly I have to sit when I pray. But they found a bench that I shared with two other gentlemen, my veteran brothers.

During the khutbah, the Imam said “Let us also make dua for our brothers and sisters that are too sick to join us in this room today.” This hit me hard. It was Ramadan; the people that Imam was talking about were my fellow veterans. The thought that someone was alone, ill in bed, and could not make the journey a floor or two just to pray Jumuah broke me. I recalled waking up from surgeries and my cell phone being dead; alone as my family had stepped out to get a bit to eat, I was confused and so alone…and I will be honest…scared.

But here we are in Ramadan, were my brothers and sisters feeling the same?

As we started to pray and make sujud the man in the wheelchair next to me caught my eye. He was an older gentleman, if I had to guess I would say a Veteran from the Vietnam era. When we first sat for the khutbah, I noticed that he had to struggle sitting up in his wheelchair; I also noticed that he was missing both his legs. But, as we made sujud, so did he, masha’Allah.

Here is man that has gone through something, I am not sure what it was…I don’t know if he lost his legs to heath issues or serving the United States in the military, I don’t know what his backstory is…but there he was making sujud – better than I could – in a wheelchair, and thanking Allah subḥānahu wa ta'āla (glorified and exalted be He). At that moment I remember a powerful feeling of shame washing over me. Here I was with two bad knees, granted if I got on the floor to do sujud it would take two of my brothers to get me back on my feet; but what about all the times I complain about my pain? What about every time I whine about my day? I was quickly reminded of the quote from Helen Keller “I cried because I had no shoes until I met a man who had no feet.” I was being ungrateful.

As the prayer ended and we said I salaams, I turned to see that others had joined the prayer. Now, it was not just United States Veterans, but as the khutbah started doctors and nurses and staff had joined us; all from different backgrounds, different races, different jobs – but we were all brought together under the common bond of believing in Allah subḥānahu wa ta'āla (glorified and exalted be He) and the Prophet Mohammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him).

Inspirational post, right? And now I am all done… you have obviously never read any of my other posts.

In my day job I deal with a lot of anti-Muslim bigotry, more than a normal person should, in my opinion. However, one or two times a year it hits closer to home than normal. This is normally around Memorial Day and Veteran’s Day. From my view point on the Universe I see people yelling at a Muslims – “Go back to where you came from” “The United States don’t need or want your kind” “Islam has no place in the United States” – we have all heard it or seen it. But the part you most likely do not see is Muslims attacking Veterans. I see those. There are those in the Ummah that call us traitors, attack us for our preforming civil and military service to the country we were born and raised in; at least twice I have been called a kaffir, after all how could I serve a country that has political views such as the United States?

First, people that think like this need to expand their thought process. The word Veteran is not confined to the last fifteen years of military service. In fact Merriam-Webster defines a Veteran as “a former member of the armed forces.” There is no time limit on that definition. Meaning that those that served in World War II, Korea, and Vietnam are covered under that definition. Those brothers and sisters that could not make the trip down a floor or two for jummah are covered under that definition.

I feel that sometimes Muslims and non-Muslims forget the history that Muslims have in serving in the United States Military. As small reminder here is an excerpt from the Huffington Post article “Saluting Muslim American Patriots” –

“Muslims served in the U.S. military under the command of General George Washington, who was Commander in Chief of the Continental Army during the American War for Independence. Rosters of soldiers serving in Washington’s Army lists names like Bampett Muhammad, who fought for the Virginia Line between the years 1775 and 1783. Another one of Washington’s soldiers, Yusuf Ben Ali, was a North African Arab who worked as an aide to General Thomas Sumter of South Carolina. Peter Buckminster, who fought in Boston, is perhaps Washington’s most distinguished Muslim American soldier. Buckminster fired the gun that killed British Major General John Pitcairn at the Battle of Bunker Hill. Years after this famous battle, Peter changed his last name to “Salaam,” the Arabic word meaning “peace.” Peter Salaam later reenlisted in the Continental Army to serve in the Battle of Saratoga and the Battle of Stony Point. If Washington had a problem with Muslims serving in his Army, he would not have allowed Muhammad, Ali and Salaam to represent and serve non-Muslim Americans. By giving these Muslims the honor of serving America, Washington made it clear that a person did not have to be of a certain religion or have a particular ethnic background to be an American patriot.”

In the last few weeks there has a lot of talk about Muslim ID cards, Muslim Databases, and if Muslim Americans are fit to hold office in the United States. We need to stop this kind of talk; it only leads to a very dark place where there is no coming back from. We need to recognize that Muslims have served in the United States at least since the 1770s. We need to not condemn our brothers and sisters that make the choice to serve, and we need to remember that just because someone serves in the United States Military that does not mean that they get to hand pick their instructions; many times they are made by someone, thousands of miles away, sitting in an office.

Lastly, please remember that some our Muslim brothers and sisters are in a place where something as simple as attending Jumuah is beyond their physical abilities, and they are in a place where they may not be wanted by all the staff.

Remember The Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Every Muslim has five rights over another Muslim: to return the greetings, to visit the sick, to accompany funeral processions, to accept an invitation, to respond to the sneezer.”

Carl Dodge, originally from New England, now lives in the Washington D.C. area where he runs his own consulting firm, Rose and Angel Productions Carl converted to Islam in 2009 after reading “Towards Understanding Islam” by Abul A’la Mawdudi.  Since his conversation he has been interviewed by RT T.V. for the special “Unlikely Converts” (  and had an Algerian State TV Ramadan special done on him ( Carl has been designing websites and dealing in social media for the last 15 years. He started building sites back when all the coding had to done in Microsoft Notepad. Since then he has kept up with the changes working with Wordpress, doing graphic design, and making sure that all sites are Web 2.0 compliant.  He can be found on Twitter at @BCDodge_me



  1. Avatar

    Faldiela Salie

    March 1, 2016 at 9:02 AM

    Marsha Allah, what a beautiful story and reminder for us! Shukran for sharing. Faldiela from Cape Town, South Africa

  2. Avatar


    March 1, 2016 at 9:11 PM

    [Years after this famous battle, Peter changed his last name to “Salaam,” the Arabic word meaning “peace.”]

    What a typical American convert thing to do lol, change your name to an “Islamic one”(not saying that’s a bad thing in the slightest)

    Some things don’t change. Over a hundred years later we find the same.

  3. Avatar


    March 2, 2016 at 7:58 AM

    subhanallah,,,, what a beautiful story ,, may peace and safe be upon us..

  4. Avatar


    March 2, 2016 at 4:04 PM

    Salam Alaykum.

    It is a beautiful story and may God grant you peace & restore your health. As a fellow American I should also say thank you for serving in the armed forces. Someone has to do the job and I can’t see any reason why a Muslim American should not join the armed forces.

    • Avatar

      B.C. Dodge

      March 2, 2016 at 4:25 PM

      Thank you @Jonaid :) That means a lot, it is funny how simple words can mean so much.

  5. Avatar


    March 2, 2016 at 5:35 PM

    Serving America as a professional soldier can’t be an easy thing, for a Muslim in foreign wars the moreso…

    If your anecdote had been in Kufa, you could have relived the original story from Sa’di (d. 1291):

    “I never lamented about the vicissitudes of time or complained of the turns of fortune except on the occasion when I was barefooted and unable to procure slippers. But when I entered the great mosque of Kufah with a sore heart and beheld a man without feet I offered thanks to the bounty of God, consoled myself for my want of shoes…”

Leave a Reply

Your email address will not be published. Required fields are marked *


What Does Sharia Really Say About Abortion in Islam

Abortion is not a simple option of being pro-life or pro-choice, Islam recognizes the nuance.

Reem Shaikh



The following article on abortion is based on a research paper titled ‘The Rights of the Fetus in Islam’, at the Department of Sharia at Qatar University. My team and I presented it to multiple members of the faculty. It was approved by the Dean of the Islamic Studies College, an experienced and reputed Islamic authority.

In one swoop, liberal comedian Deven Green posing as her satirical character, Mrs. Betty Brown, “America’s best Christian”, demonized both Sharia law as well as how Islamic law treats abortion. Even in a debate about a law that has no Muslim protagonist in the middle of it, Islam is vilified because apparently, no problem in the world can occur without Islam being dragged into it.

It is important to clarify what Sharia is before discussing abortion. Sharia law is the set of rules and guidelines that Allah establishes as a way of life for Muslims. It is derived from the Qur’an and the Sunnah, which is interpreted and compiled by scholars based on their understandings (fiqh). Sharia takes into account what is in the best interest for individuals and society as a whole, and creates a system of life for Muslims, covering every aspect, such as worship, beliefs, ethics, transactions, etc.

Muslim life is governed by Sharia – a very personal imperative. For a Muslim living in secular lands, that is what Sharia is limited to – prayers, fasting, charity and private transactions such as not dealing with interest, marriage and divorce issues, etc. Criminal statutes are one small part of the larger Sharia but are subject to interpretation, and strictly in the realm of a Muslim country that governs by it.

With respect to abortion, the first question asked is:

“Do women have rights over their bodies or does the government have rights over women’s bodies?”

The answer to this question comes from a different perspective for Muslims. Part of Islamic faith is the belief that our bodies are an amanah from God. The Arabic word amanah literally means fulfilling or upholding trusts. When you add “al” as a prefix, or al-amanah, trust becomes “The Trust”, which has a broader Islamic meaning. It is the moral responsibility of fulfilling one’s obligations due to Allah and fulfilling one’s obligations due to other humans.

The body is one such amanah. Part of that amanah includes the rights that our bodies have over us, such as taking care of ourselves physically, emotionally and mentally – these are part of a Muslim’s duty that is incumbent upon each individual.

While the Georgia and Alabama laws in the United States that make abortion illegal after the 6-week mark of pregnancy are being mockingly referred to as “Sharia Law” abortion, the fact is that the real Sharia allows much more leniency in the matter than these laws do.

First of all, it is important to be unambiguous about one general ruling: It is unanimously agreed by the scholars of Islam that abortion without a valid excuse after the soul has entered the fetus is prohibited entirely. The question then becomes, when exactly does the soul enter the fetus? Is it when there is a heartbeat? Is it related to simple timing? Most scholars rely on the timing factor because connecting a soul to a heartbeat itself is a question of opinion.

Web MD

The timing then is also a matter of ikhtilaf, or scholarly difference of opinion:

One Hundred and Twenty Days:

The majority of the traditional scholars, including the four madhahib, are united upon the view that the soul certainly is within the fetus after 120 days of pregnancy, or after the first trimester.

This view is shaped by  the following hadith narrated by Abdullah bin Masood raḍyAllāhu 'anhu (may Allāh be pleased with him):

قال رسول الله صلى الله عليه وسلم: إن أحدكم يجمع خلقه في بطن أمه أربعين يوما ثم يكون في ذلك علقة مثل ذلك ثم يكون في ذلك مضغة مثل ذلك ثم يرسل الملك فينفخ فيه الروح..

“For every one of you, the components of his creation are gathered together in the mother’s womb for a period of forty days. Then he will remain for two more periods of the same length, after which the angel is sent and insufflates the spirit into him.”

Forty Days:

The exception to the above is that some scholars believe that the soul enters the fetus earlier, that is after the formation phase, which is around the 40 days mark of pregnancy.

This view is based on another hadith narrated by Abdullah bin Masood raḍyAllāhu 'anhu (may Allāh be pleased with him):

قال رسول الله صلى الله عليه وسلم: إذا مر بالنطفة إثنتان وأربعون ليلة بعث الله إليها ملكاً، فصوره، وخلق سمعها وبصرها وجلدها ولحمها وعظمها…

“If a drop of semen spent in the womb forty-two nights, Allah sends an angel to it who depicts it and creates its ears, eyes, skin, flesh and bones.”

Between the two views, the more widespread and popular opinion is the former, which is that the soul enters the fetus at the 120 days (or 4 months) mark, as the second hadith implies the end of the formation period of the fetus rather than the soul entering it.

Even if one accepts that the soul enters the fetus at a certain timing mark, it does not mean that the soul-less fetus can be aborted at any time or for any reason. Here again, like most matters of Islamic jurisprudence, there is ikhtilaf of scholarly difference of opinion.

No Excuse Required:

The Hanafi madhhab is the most lenient, allowing abortion during the first trimester, even without an excuse.

Some of the later scholars from the Hanafi school consider it makruh or disliked if done without a valid reason, but the majority ruled it as allowed.

Only Under Extreme Risks:

The Malikis are the most strict in this matter; they do not allow abortion even if it is done in the first month of pregnancy unless there is an extreme risk to the mother’s health.

Other Views:

As for the Shafi’i and Hanbali schools of thought, there are multiple opinions within the schools themselves, some allowing abortion, some only allowing it in the presence of a valid excuse.

Valid excuses differ from scholar to scholar, but with a strong and clear reason, permissibility becomes more lenient. Such cases include forced pregnancy (caused by rape), reasons of health and other pressing reasons.

For example, consider a rape victim who becomes pregnant. There is hardly a more compelling reason (other than the health of the mother) where abortion should be permitted. A child born as a result in such circumstances will certainly be a reminder of pain and discomfort to the mother. Every time the woman sees this child, she will be reminded of the trauma of rape that she underwent, a trauma that is generally unmatched for a woman. Leaving aside the mother, the child himself or herself will lead a life of suffering and potentially neglect. He or she may be blamed for being born– certainly unjust but possible with his or her mother’s mindset. The woman may transfer her pain to the child, psychologically or physically because he or she is a reminder of her trauma. One of the principles of Sharia is to ward off the greater of two evils. One can certainly argue that in such a case where both mother and child are at risk of trauma and more injustice, then abortion may indeed be the lesser of the two.

The only case even more pressing than rape would be when a woman’s physical health is at risk due to the pregnancy. Where the risk is clear and sufficiently severe (that is can lead to some permanent serious health damage or even death) if the fetus remained in her uterus, then it is unanimously agreed that abortion is allowed no matter what the stage of pregnancy. This is because of the Islamic principle that necessities allow prohibitions. In this case, the necessity to save the life of the mother allows abortion, which may be otherwise prohibited.

This is the mercy of Sharia, as opposed to the popular culture image about it.

Furthermore, the principle of preventing the greater of two harms applies in this case, as the mother’s life is definite and secure, while the fetus’ is not.

Absolutely Unacceptable Reason for Abortion:

Another area of unanimous agreement is that abortion cannot be undertaken due to fear of poverty. The reason for this is that this mindset collides with having faith and trust in Allah. Allah reminds us in the Quran:

((وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا))

“And do not kill your children for fear of poverty, We provide for them and for you. Indeed, their killing is ever a great sin.” (Al-Israa, 31)

Ignorance is not an excuse, but it is an acceptable excuse when it comes to mocking Islam in today’s world. Islam is a balanced religion and aims to draw ease for its adherents. Most rulings concerning fiqh are not completely cut out black and white. Rather, Islamic rulings are reasonable and consider all possible factors and circumstances, and in many cases vary from person to person.

Abortion is not a simple option of being pro-life or pro-choice. These terms have become political tools rather than sensitive choices for women who ultimately suffer the consequences either way.

Life means a lot more than just having a heartbeat. Islam completely recognizes this. Thus, Islamic rulings pertaing to abortion are detailed and varied.

As a proud Muslim, I want my fellow Muslims to be confident of their religion particularly over sensitive issues such as abortion and women’s rights to choose for themselves keeping the Creator of Life in focus at all times.

Continue Reading

#Current Affairs

Faith Community Stands With Peace And Justice Leader Imam Omar Suleiman During Right Wing Attacks

Hena Zuberi



In a follow up to the right-wing media platforms attack on Imam Omar Suleiman – calling him anti-semitic, a common tactic used to discredit both Muslim activists, as well as criticism of Israel policies, Faith Forward Dallas issued a statement.

Faith Forward Dallas at Thanksgiving Square – Faith Leaders United for Peace and Justice is a Texas-based interfaith organization that has worked on many initiatives with Imam Omar Suleiman.

The statement reads:

“Imam Omar Suleiman a spiritual and moral voice for peace with justice!!!!!

Time after time in our city, in the United States and around the world, Imam Omar Suleiman has been a spiritual and moral voice for peace with justice. When others seek to divide, he calls for unity. Faith Forward Dallas at Thanks-Giving Square works to unite faith leaders for justice and compassion. Imam Suleiman has been a trusted leader among us. In the wake of his beautiful prayer to open the House of Representatives on May 9, he has received threats of violence and words of vilification when instead he should have our praise and prayers. We call upon people of good will everywhere to tone down the rhetoric, to replace hate with love, and to build bridges toward the common good.

Faith Forward Dallas at Thanks-Giving Square”

Commenters on the Faith Forward Dallas statement have left comments of support.

The group has invited locals and other leaders to endorse and share the statement. “Endorsed! I love and fully you Imam Omar Suleiman!” wrote Karen Weldes Fry, Spiritual Director at Center of Spiritual Learning in Dallas (CSLDallas), commenting on the statement.

Some commentators do not understand the manufactured controversy.  Heather Mustain writes, “What people are writing is so vile. They obviously didn’t even listen to his prayer!” Imam  Omar Suleiman delivered the opening prayer in the US House of Representatives on May, 9th, 2019  at the invitation of Rep. Eddie Bernice Johnson (D) of Dallas, TX.

“I’m grateful for the faith leaders with whom I’ve built relationships with and served with for years that have shown full support throughout this process. Together we’ve stood with one another in solidarity in the face of bigotry, and in the support of others in any form of pain. We will not let these dark forces divide us,” said Imam Omar Suleiman in response to the outpouring of love from the people he has worked with on the ground, building on peace, love, and justice.

Continue Reading

#Current Affairs

#UnitedForOmar – Imam Omar Suleiman Smeared by Right-Wing News After Opening Prayer at US House of Representatives

Zeba Khan



Sh. Omar Suleiman delivered the opening prayer in the US House of Representatives yesterday, May, 9th, 2019  at the invitation of Rep. Eddie Bernice Johnson (D) of Dallas.

Immediately since, right wing media platforms have begun spreading negative coverage of the Imam Omar Suleiman – calling him anti-semitic, a common tactic used to discredit both Muslim activists as well as criticism of Israel policies.

News outlets citing the criticism have pointed to a post from The Investigative Project on Terrorism or ITP, as the source. The  ITP was founded by and directed by noted Islamophobe Steven Emerson. Emerson’s history of hate speech has been documented for over two decades.

Since then, the story has been carried forward by multiple press outlets.

The immediate consequence of this has been the direction of online hate towards what has been Imam Omar Suleiman’s long history of preaching unity in the US socio-political sphere.

“Since my invocation I’ve been inundated with hate articles, threats, and other tactics of intimidation to silence me over a prayer for unity,” Imam Omar Suleiman says. “These attacks are in bad faith and meant to again send a message to the Muslim community that we are not welcome to assert ourselves in any meaningful space or way.”

MuslimMatters is proud to stand by Imam Omar Suleiman, and we invite our readers to share the evidence that counters the accusations against him of anti-semitism, bigotry, and hate. We would also encourage you to reach out, support, and amplify voices of support like Representative E.B.Johnson, and Representative Colin Allred.

You can help counter the false narrative, simply by sharing evidence of Imam Omar Suleiman’s work. It speaks for itself, and you can share it at the hashtag #UnitedForOmar


A Priest, a Rabbi, and an Imam Walk Into a Church in Dallas

At an interfaith panel discussion, three North Texas religious leaders promoted understanding and dialogue among Muslims, Jews, and Christians. Amid a vexed political and social climate, three religious leaders in North Texas—a priest, an imam, and a rabbi—proved it’s possible to come together in times of division. Source:

Muslim congregation writes letters of support to Dallas Jewish Community

The congregation, led by Imam Omar Suleiman, penned more than 150 cards and letters. source: WFAA News

Historic action: Muslims and Jews for Dreamers

“We must recognize that the white supremacy that threatens the black and Latino communities, is the same white supremacy that spurs Islamophobia and antisemitism,” -Imam Omar Suleiman

Source: Bend The Arc

Through Dialogue, Interfaith Leaders Hope North Texans Will Better Understand Each Other

“When any community is targeted, they need to see a united faith voice — that all communities come together and express complete rejection of anything that would pit our society against one another more than it already is.” -Imam Omar Suleiman

Source: Kera News


Conversations at The Carter Center: Harmonizing Religion and Human Rights 

Source: The Carter Center

Imam: After devastating New Zealand attack, we will not be deterred

My wife and I decided to take our kids to a synagogue in Dallas the night after the massacre at Tree of Life in Pittsburgh to grieve and show solidarity with the Jewish community. My 5-year-old played with kids his age while we mourned inside, resisting hate even unknowingly with his innocence…” Source: CNN


Continue Reading