On Friday, Oct 26th, I noticed a post on my feed from FACE containing the video of a khutbah of Imam Nick Pelletier, titled “Speak Against Evil.” The video soon became a sensation on my Facebook feed and the hashtag #IstandwithImamNick started to appear repeatedly. Although I fully support the premise of protecting our children and standing up for what is right, I have found it hard to categorically make the statement #IstandwithImamNick.
I do stand with Imam Nick as a fellow imam and support him in his right and obligation to serve as a check and balance on masjid administration. I stand with him in his obligation to the community he serves to educate and lead them especially when it comes to pressure point issues. I stand with him and fully support him in his claim that things that need to be addressed should not be shoved under the rug. However, I do not stand with Imam Nick in some aspects of his handling of this case. I have only one intention in doing so, and that is to remind all those who got on that bandwagon to uphold some important Islamic guidelines in affairs like this. May Allah forgive me and my brother Nick for our shortcomings.
I believe that the outrage Imam Nick felt overcame his sound judgment, and that’s why the Prophet said: “Anger is from Shaitaan.” There are some words and statements that were put forth in the khutbah that must be addressed so that an episode like this is not repeated.
I was taken aback when I heard Imam Nick say there is no need for deliberation or investigation. It is a command of Allah to investigate beforehand lest you harm a people due to ignorance of the facts. Also, Abu Huraira reported that the Messenger of Allah said, “It is enough falsehood for someone to speak of everything he hears.” (Muslim) How can one throw around a word like “molesting children in the masjid” without knowing the facts of the situation?
In order to make sure that I am not doing the same thing I am warning against, I actually called an Assistant US Attorney in my state of Georgia as well as the Irving Police Department to get the facts on what is illegal and what is the outcome of the report that was filed.
The Asst. US Attorney told me she doesn’t know where (in which state) such an action (kissing a boy on the cheek – as referenced in the report by the Irving Islamic Center) is considered illegal. She did say that in a certain context, it could possibly be part of a series of actions that all together make up a case of molestation, but on its own, it’s nothing more than an unwanted contact.
At the 7: 50-minute mark in the khutbah, Imam Nick says, “it’s a felony.” While child molestation certainly is a felony, the type of unwanted contact cited in the Islamic Center of Irving’s report is not. An officer I spoke to at the Irving Police department confirmed to me that unwanted touch is no more than a Class C misdemeanor, which is punishable at best with a fine and is similar in nature to a traffic ticket.
The officer informed me that in the eyes of the law, the term for this is not molestation; rather it is “offensive touch.” He gave me the example of someone grabbing one’s hand on the street when one does not approve of that. He also told me that the burden of proof is on the state to prove (1) intent, (2) knowledge, and (3) recklessness on the part of the defendant.
I then asked the officer at Irving Police Department who was aware of this investigation whether a parent has a right to choose to not report unwanted or offensive touch to police or are they required to do so under penalty of law. He told me that parents are the legal guardians and responsible for their children and DO indeed have the right to chose whether they report unwanted or offensive touch or not. If, however, there is sexual assault -as defined by the law- then parents, as well as all other mandatory reporters (healthcare professionals, teachers, clergy, etc.), must report it.
It is important to note that the officer could not comment on the actual investigation and spoke to me generally. It is also important to note that this article should not be used to determine what is and what isn’t illegal behavior. One’s local district attorney’s office or the police department is the best place to refer to for more concrete information.
There are many important points to understand for the people who were so pumped by the khutbah and didn’t bother to hear the facts nor look for them. I have no relationship with the Irving Masjid nor its management but it seems to me after doing my little investigation that they did everything right if the act was unwanted touch, not molestation.
Their decision to not report it to police was actually the wish of the parents, according to the info that came from Islamic Center of Irving following the khutbah. Please note that Texas law requires reporting if suspected child abuse or neglect if alleged action meets the Texas Family Code definition of abuse or neglect. But when the action doesn’t, how can anyone take away the choice of the parents to decide what is best for them and their family when it is not required by the law?
Does Islam and US law give parents the discretion to report – or choose not to report- a non-sexual, yet inappropriate touch of a minor child? The answer came from the Shaykh who is member of the respected fatwa council in America. I am not mentioning his name because he did not comment on the case itself and I don’t want to quote him on something he did not comment on directly. He simply responded to my general question.
His answer was, “In Islam, litigation on behalf of a minor is the right of their wali (as in al-walayah al-‘ammah). If the wali was found to be negligent or maleficent, then termination of parental rights would be in order.”
When asked the follow-up question whether fear or shame would be held as a valid reason for non-reporting, he replied:
“The shame thing may be your presupposition as a third party. They may not be sure about the impropriety of the touch for instance. They may think that some other measures are sufficient to protect their child and spare them of any further trauma. Anyway, these are issues to be determined by the judiciary. Mandated reporters also have to have a good reason to suspect that abuse did take place.”
Learning from all this, I would like to encourage myself first and all of my brothers and sisters to not allow emotions to get in the way of our decision making, The Prophet taught us as Imam Nick quoted, “Whoever among you sees a munkar (evil), let him stop it …” and he also said “Whoever believes in Allah, let him speak good or remain silent.” In my humble opinion, one must speak up if that will actually help. In other cases, speaking out publicly can, possibly, make matters worse. Whatever the case, one should take whatever appropriate measures are required by the situation.
Finally, the reason why it’s important to avoid situations like this is because of the result of fitnah (confusion) in the community the whole community loses. I am not referring to reporting crimes or forbidding the evil, I am referring to anything that looks like a “masjid fight” to regular people who have no intimate knowledge of whatever the facts are. If fitnah/confusion or conflict of any type is announced from the pulpit, the best-case scenario is often no more than a pyrrhic victory. The youth and young-adults get disenfranchised from seeing such conflict in the masjid while shaytaan is behind them, whispering to them to stop coming altogether. All parties involved need to consider should try to avoid airing the dirty laundry from mimbar although that feels like the most ‘Rambo’ thing-to-do.
I have learned in my 10+ years of being an Imam in different communities that having a long-term strategy to bring positive change is much more fruitful than a short-term burst of fiery energy which often ends up burning everything around it, including the one who started it. Imams who see serious problems in their communities should identify honest, trustworthy, and competent leaders and develop them to bring slow but lasting positive changes to the community.
I ask Allah to rectify our community affairs and let unity take root. I ask Allah to forgive my own shortcomings, which are many and forgive those of my brothers. I also ask Allah to purify the families who went through this difficult situation and make their affairs easy for them and heal them from what they have suffered.
Imam Jawad Rasul was born in Pakistan and grew up in New York City. He holds a bachelor’s degree in Media and Communications Arts from City College of New York. He is currently the Imam of the Islamic Society of Augusta. He writes at www.JawadRasul.com
Shaykh Hamza Yusuf And The Question of Rebellion In The Islamic Tradition
In recent years, Shaykh Hamza Yusuf, a notable Islamic scholar from North America, has gained global prominence by supporting efforts by the United Arab Emirates (UAE) to deal with the fallout of the Arab revolutions. The UAE is a Middle Eastern autocracy that has been the chief strategist behind quelling the Arab revolutionary aspiration for accountable government in the region. Shaykh Hamza views himself as helping prevent the region from falling into chaos by supporting one of its influential autocratic states. However, more recently, he has become embroiled in another controversy because of comments he made regarding the Syrian revolution in 2016 that surfaced online earlier this week and for which he has since apologised. I will not discuss these comments directly in this article, but the present piece does have a bearing on the issue of revolution as it addresses the question of how Islamic scholars have traditionally responded to tyranny. Thus, in what follows, I somewhat narrowly focus on another recent recording of Shaykh Hamza that has been published by a third party in the past couple of weeks entitled: “Hamza Yusuf’s response to the criticism for working with Trump administration”. While it was published online at the end of August 2019, the short clip may, in fact, predate the Trump controversy, as it only addresses the more general charge that Shaykh Hamza is supportive of tyrannical governments.
Thus, despite its title, the primary focus of the recording is what the Islamic tradition purportedly says about the duty of Muslims to render virtually unconditional obedience to even the most tyrannical of rulers. In what follows, I argue that Shaykh Hamza’s contention that the Islamic tradition has uniformly called for rendering obedience to tyrannical rule—a contention that he has been repeating for many years—is inaccurate. Indeed, it is so demonstrably inaccurate that one wonders how a scholar as learned as Shaykh Hamza can portray it as the mainstream interpretation of the Islamic tradition rather than as representing a particularly selective reading of fourteen hundred years of scholarship. Rather than rest on this claim, I will attempt to demonstrate this in what follows. (Note: this article was sent to Shaykh Hamza for comment at the beginning of this month, but he has not replied in time for publication.)
Opposing all government vs opposing a government
Shaykh Hamza argues that “the Islamic tradition” demands that one render virtually absolute obedience to one’s rulers. He bases this assertion on a number of grounds, each of which I will address in turn. Firstly, he argues that Islam requires government, because the opposite of having a government would be a state of chaos. This is, however, to mischaracterise the arguments of the majority of mainstream scholars in Islamic history down to the present who, following explicit Qur’anic and Prophetic teachings, opposed supporting tyrannical rulers. None of these scholars ever advocated the removal of government altogether. They only opposed tyranny. For some reason that is difficult to account for, Shaykh Hamza does not, in addressing the arguments of his interlocutors, make the straightforward distinction between opposing tyranny, and opposing the existence of any government at all.
A complex tradition
Rather than support these tyrannical governments, the Islamic tradition provides a variety of responses to how one should oppose such governments, ranging from the more quietist—opposing them only in one’s heart—to the more activist—opposing them through armed rebellion. The majority of later scholars, including masters such as al-Ghazzali (d. 505/1111), Ibn Rajab al-Hanbali (d. 795/1393), and Ibn Hajar al-‘Asqalani (d. 852/1449) appear to have fallen somewhere between these two poles, advocating rebellion only in limited circumstances, and mostly advising a vocally critical posture towards tyranny. Of course, some early scholars, such as the sanctified member of the Prophetic Household, Sayyiduna Husayn (d. 61/680) had engaged in armed opposition to the tyranny of the Umayyads resulting in his martyrdom. Similarly, the Companion ‘Abdullah b. Zubayr (d. 73/692), grandson of Abu Bakr (d. 13/634), and son of al-Zubayr b. al-‘Awwam (d. 36/656), two of the Ten Companions Promised Paradise, had established a Caliphate based in Makkah that militarily tried to unseat the Umayyad Caliphal counter-claimant.
However, the model of outright military rebellion adopted by these illustrious scholars was generally relinquished in later centuries in favour of other forms of resisting tyranny. This notwithstanding, I will try to show that the principle of vocally resisting tyranny has always remained at the heart of the Islamic tradition contrary to the contentions of Shaykh Hamza. Indeed, I argue that the suggestion that Shaykh Hamza’s work with the UAE, an especially oppressive regime in the Arab world, is somehow backed by the Islamic tradition can only be read as a mischaracterisation of this tradition. He only explicitly cites two scholars from Islamic history to support his contention, namely Shaykhs Ahmad Zarruq (d. 899/1442) and Abu Bakr al-Tartushi (d. 520/1126), both of whom were notable Maliki scholars from the Islamic West. Two scholars of the same legal school, from roughly the same relatively peripheral geographic region, living roughly four hundred years apart, cannot fairly be used to represent the swathe of Islamic views to be found over fourteen hundred years in lands as far-flung as India to the east, Russia to the north, and southern Africa to the south.
What does the tradition actually say?
Let me briefly illustrate the diversity of opinion on this issue within the Islamic tradition by citing several more prominent and more influential figures from the same tradition alongside their very different stances on the issue of how one ought to respond to tyrannical rulers. Most of the Four Imams are in fact reported to have supported rebellion (khuruj) which is, by definition, armed. A good summary of their positions is found in the excellent study in Arabic by Shaykh ‘Abdullah al-Dumayji, who is himself opposed to rebellion, but who notes that outright rebellion against tyrannical rule was in fact encouraged by Abu Hanifa (d. 150/767) and Malik (d. 179/795), and is narrated as one of the legal positions adopted by al-Shafi‘i (d. 204/820) and Ahmad b. Hanbal (d. 241/855). As these scholars’ legal ideas developed and matured into schools of thought, many later adherents also maintained similar positions to those attributed to the founders of these schools. To avoid suggesting that armed rebellion against tyrants was the dominant position of the later Islamic tradition, let me preface this section with a note from Holberg Prize-winning Islamic historian, Michael Cook, who notes in his magisterial study of the doctrine of commanding right and forbidding wrong that “in the face of the delinquency of the ruler, there is a clear mainstream position [in the Islamic tradition]: rebuke is endorsed while [armed] rebellion is rejected.”
But there were also clearly plenty of outliers, or more qualified endorsements of rebellion against tyrants, as well as the frequent disavowal of the obligation to render them any obedience. Thus for the Malikis, one can find Qadi Abu Bakr b. al-‘Arabi (d. 543/1148) who asserts that advocating rebellion against tyrants is the main position of the madhhab; similarly among later Hanafis, one finds Abu Bakr Al Jassas (d. 370/981); for the Hanbalis, one may cite the positions of the prolific scholars Imam Ibn ‘Aqil (d. 513/1119), Ibn al-Jawzi (d. 597/1201), and in a more qualified sense, Ibn Rajab al-Hanbali. Among later Shafi‘is, I have found less explicit discussions of rebellion in my limited search, but a prominent Shafi‘i like the influential exegete and theologian al-Fakhr al-Razi (d. 606/1210) makes explicit, contrary to Shaykh Hamza’s claims, that not only is obeying rulers not an obligation, in fact “most of the time it is prohibited, since they command to nothing but tyranny.” This is similar in ways to the stance of other great Shafi‘is such as Ibn Hajar al-‘Asqalani who notes concerning tyrannical rulers (umara’ al-jawr) that the ulama state that “if it is possible to depose them without fitna and oppression, it is an obligation to do so. Otherwise, it is obligatory to be patient.” It is worth noting that the normative influence of such a statement cited by Ibn Hajar transcends the Shafi‘i school given that it is made in his influential commentary on Sahih al-Bukhari. Once again, contrary to the assertions of Shaykh Hamza, there is nothing to suggest that any of the illustrious scholars who supported rebellion against tyrannical rulers was advocating the anarchist removal of all government. Rather they were explicitly advocating the replacement of a tyrant with a just ruler where this was possible.
Al-Ghazzali on confronting tyrants
A final example may be taken from the writing of Imam al-Ghazzali, an exceptionally influential scholar in the Islamic tradition who Shaykh Hamza particularly admires. On al-Ghazzali, who is generally opposed to rebellion but not other forms of opposition to tyranny, I would like to once again cite the historian Michael Cook. In his previously cited work, after an extensive discussion of al-Ghazzali’s articulation of the doctrine of commanding right and forbidding wrong, Cook concludes (p. 456):
As we have seen, his views on this subject are marked by a certain flirtation with radicalism. In this Ghazzālī may have owed something to his teacher Juwaynī, and he may also have been reacting to the Ḥanafī chauvinism of the Seljūq rulers of his day. The duty, of course, extends to everyone, not just rulers and scholars. More remarkably, he is prepared to allow individual subjects to have recourse to weapons where necessary, and even to sanction the formation of armed bands to implement the duty without the permission of the ruler. And while there is no question of countenancing rebellion, Ghazzālī is no accommodationist: he displays great enthusiasm for men who take their lives in their hands and rebuke unjust rulers in harsh and uncompromising language.
Most of the material Cook bases his discussion upon is taken from al-Ghazzali’s magnum opus, The Revival of the Religious Sciences. Such works once again demonstrate that the Islamic tradition, or great Sufi masters and their masterworks, cannot be the basis for the supportive attitude towards tyrannical rule on the part of a minority of modern scholars.
Modern discontinuities and their high stakes
But modern times give rise to certain changes that also merit our attention. In modern times, new technologies of governance, such as democracy, have gone some way to dealing with challenges such as the management of the transition of power without social breakdown and the loss of life, as well as other forms of accountability that are not possible in absolute autocracies. For their part, absolute autocracies have had their tyrannical dimensions amplified with Orwellian technologies that invade private spaces and facilitate barbaric forms of torture and inhumane degradation on a scale that was likely unimaginable to premodern scholars. The stakes of a scholar’s decision of whether to support autocracy or democracy could not be higher.
Modern scholars like Shaykh Yusuf al-Qaradawi (b. 1345/1926), someone who Shaykh Hamza’s own mentor, Shaykh Abdullah b. Bayyah (b. 1353f./1935) considered a teacher until fairly recently, has advocated for an Islamic conception of democracy as a possible means to deal with the problem of tyranny that plagues much of the Muslim world. He is hardly the only scholar to do so. And in contrast with some of the scholars of the past who advocated armed rebellion in response to tyranny, most contemporary scholars supporting the Arab revolutions have argued for peaceful political change wherever possible. They have advocated for peaceful protest in opposition to tyranny. Where this devolved into violence in places like Libya, Syria, and Yemen, this was generally because of the disproportionately violent responses of regimes to peaceful protests.
Shaykh Hamza on the nature of government
For Shaykh Hamza, the fault here appears to lie with the peaceful protestors for provoking these governments to crush them. Such a conception of the dynamics of protest appears to assume that the autocratic governmental response to this is a natural law akin to cause and effect. The logic would seem to be: if one peacefully calls for reform and one is murdered in cold blood by a tyrannical government, then one has only oneself to blame. Governments, according to this viewpoint, have no choice but to be murderous and tyrannical. But in an age in which nearly half of the world’s governments are democracies, however flawed at times, why not aspire to greater accountability and less violent forms of governance than outright military dictatorship?
Rather than ask this question, Shaykh Hamza Yusuf appears to be willing to defend autocracy no matter what they do on the grounds that government, in principle, is what is at stake. Indeed, in defending government as necessary and a blessing, he rhetorically challenges his critics to “ask the people of Libya whether government is a blessing; ask the people of Yemen whether government is a blessing; ask the people of Syria whether government is a blessing?” The tragic irony of such statements is that these countries have, in part, been destroyed because of the interventions of a government, one for which Shaykh Hamza serves as an official, namely the UAE. This government has one of the most aggressive foreign policies in the region and has been instrumental in the failure of representative governments and the survival of tyrannical regimes throughout the Middle East.
Where do we go from here?
In summary, Shaykh Hamza’s critics are not concerned that he is “supporting governments,” rather they are concerned that for the last few years, he has found himself supporting bad government and effectively opposing the potential for good government in a region that is desperately in need of it. And while he may view himself as, in fact, supporting stability in the region by supporting the UAE, such a view is difficult if not impossible to reconcile with the evidence. Given his working relationship with the UAE government, perhaps Shaykh Hamza could use his position to remind the UAE of the blessing of government in an effort to stop them from destroying the governments in the region through proxy wars that result in death on an epic scale. If he is unable to do this, then the most honourable thing to do under such circumstances would be to withdraw from such political affiliations and use all of his influence and abilities to call for genuine accountability in the region in the same way that he is currently using his influence and abilities to provide cover, even if unwittingly, for the UAE’s oppression.
And Allah knows best.
Raising A Child Between Ages 2-7 | Dr Hatem Al Haj
This is called a pre-operational period by Jean Piaget who was focused on cognitive development.
Children this age have difficulty reconciling between different dimensions or seemingly contradictory concepts. One dimension will dominate and the other will be ignored. This applies in the physical and abstract realms. For example, the water in the longer cup must be more than that in the shorter one, no matter how wide each cup is. Length dominates over width in his/her mind.
Throughout most of this stage, a child’s thinking is self-centered (egocentric). This is why preschool children have a problem with sharing.
In this stage, language develops very quickly, and by two years of age, kids should be combining words, and by three years, they should be speaking in sentences.
Erik Erikson, who looked at development from a social perspective, felt that the child finishes the period of autonomy vs. shame by 3 years of age and moves on to the period of initiative vs. guilt which will dominate the psycho-social development until age 6. In this period, children assert themselves as leaders and initiative takers. They plan and initiate activities with others. If encouraged, they will become leaders and initiative takers.
Based on the above, here are some recommendations:
In this stage, faith would be more caught than taught and felt than understood. The serene, compassionate home environment and the warm and welcoming masjid environment are vital.
Recognition through association: The best way of raising your kid’s love of Allah and His Messenger is by association. If you buy him ice cream, take the opportunity to tell them it is Allah who provided for you; the same applies to seeing a beautiful rose that s/he likes, tell them it is Allah who made it. Tell them stories about Prophet Muhammad . Statements like: “Prophet Muhammad was kinder to kids than all of us”; “Prophet Muhammad was kind to animals”; ” Prophet Muhammad loved sweets”; ” Prophet Muhammad helped the weak and old,” etc. will increase your child’s love for our most beloved .
Faith through affiliation: The child will think, “This is what WE do, and how WE pray, and where WE go for worship.” In other words, it is a time of connecting with a religious fraternity, which is why the more positive the child’s interactions with that fraternity are, the more attached to it and its faith he/she will become.
Teach these 2-7 kids in simple terms. You may be able to firmly insert in them non-controversial concepts of right and wrong (categorical imperatives) in simple one-dimensional language. Smoking is ḥarâm. No opinions. NO NUANCES. No “even though.” They ate not ready yet for “in them is great sin and [yet, some] benefit for people.”
Promote their language development by speaking to them a lot and reading them books, particularly such books that provoke curiosity and open discussions to enhance their expressive language. Encourage them to be bilingual as learning two languages at once does not harm a child’s cognitive abilities, rather it enhances them.
This is despite an initial stage of confusion and mixing that will resolve by 24 to 30 months of age. By 36 months of age, they will be fluent bilingual speakers. Introduce Islamic vocabulary, such as Allah, Muhammad , masjid, Muslim, brothers, salaat, in-sha’a-Allah, al-Hamdulillah, subhana-Allah, etc. (Don’t underestimate the effect of language; it does a lot more than simply denoting and identifying things.)
In this pre-operational period, their ability of understanding problem solving and analysis is limited. They can memorize though. However, the focus on memorization should still be moderate. The better age for finishing the memorization of the Quran is 10-15.
Use illustrated books and field trips.
Encourage creativity and initiative-taking but set reasonable limits for their safety. They should also realize that their freedom is not without limits.
Between 3-6 years, kids have a focus on their private parts, according to Freud. Don’t get frustrated; tell them gently it is not appropriate to touch them in public.
Don’t get frustrated with their selfishness; help them gently to overcome this tendency, which is part of this stage.
Reflection On The Legacy of Mufti Umer Esmail | Imam Azhar Subedar
“An ocean of knowledge which once resided on the seabed of humbleness has now submerged below it, forever.”
“Why didn’t you tell me!! You call me your younger brother, but you couldn’t even tell me you were ailing?!”
I could’ve called you or visited you so I could apologize for all the pain I caused you; thank you for all the good you did for me throughout my life despite all that pain. if nothing else, just so I could say goodbye to you.”
(My selfish mind continued to cry out as I stood in front of his grave— praying.)
As I sat down to compile my thoughts, upon returning home, I put my feelings of loss aside and tried to analyze your decision of not informing me about your illness from a different perspective.
Possibly, your own.
Why would you tell me?
This was just like you. You never wanted to hurt a soul; forget about making them worry about you, augmenting their own worries. For you were the sponge for our worries, the shock absorber of our concerns, and the solid wall that shouldered the pain of those around him.
You weren’t just a big brother, my big brother, you were a true human. A lesson on humanity.
You were always there for me.
“I GOT A QUESTION” sent at 2 AM.
“Sure” was your response.
We spoke for over 40 min.
Your strength reflected my weakness- always urging me to do better, be more like you.
I was told you were in hospital by a close family member early Friday morning before Jummah prayers. I was supposed to call you. That was my responsibility. However, the preparation of the Friday Sermon was my excuse not to do so.
As I exited from delivering the Friday services, I received a message from you, the one who was spending the last days of his life in a hospital, never to be seen outside of the confines of those walls ever again.
That message you wrote- you knew me so well.
“As-salaam alaikum, I thought you were already American?”
(You were catching up with me as I had become an American citizen the day before. You wanted to congratulate me, without complaining to me.)
“I heard you are in the hospital?! How are you? What’s going on?” I asked immediately.
“Getting some treatment done. Mubarak on your American citizenship” was your response.
Diversion. A stubborn man with a heart of gold. You wanted to celebrate people even at the cost of your own life.
Your last words to me were digital, even though your connection with me spans a lifetime. As much as I wish I had heard your voice one last time, I try to find the beauty in that communication too as I can save and cherish those last words.
We grew up together in Canada in the ’80s- Mufti Umer and I. Our fathers were tight- childhood buddies. He ended up becoming the inspiration for my family to trek towards a path devoted to Islam, beginning with my brother and then myself.
He was my support from the time when I came to England to study at the Dar Al Uloom and wanted to call it quits and go home, to when he hosted me when I visited him in Austin in 2002, all the way till 2019, after I was married and settled with kids he loved like his own.
He visited us here in Dallas and had met them in his unique way of showering them with love. And why wouldn’t he? My wife and I are here under one roof all because of his earnest desire to help people.
He introduced us to each other.
“I want you to marry my younger brother.” A message he sent to my wife over 17 years ago.
She was his student. He was her mentor, support beam, confidante, and best friend. (Well, we all feel like he was our best friend, only because he truly was.)
I am sharing my life story not only because he was an integral part of it, but throughout (he was also a major part of my wife’s life when she really needed him) but because that final text message wrapped it all up- the gift that he was to me and my family. It showed how much he was invested in us as individuals, as a couple, and as a family.
That message wrote:
“I thought you’ve been a citizen since marriage.”
(FRIDAY, AUGUST 30TH @ 3: 07 PM)
This is just my story featuring Mufti Umer Ismail.
I am confident that there are thousands more out there without exaggeration.
I’ll conclude with a word he corrected for me as I misspelled it on my Facebook page a few months ago when Molana Haaris Mirza, a dear colleague, passed away in New York. He didn’t do it publicly, he did it through that same Facebook text messenger that kept us in touch- with love and sincere care for me in his heart.
“As-salaam alaikum the word is Godspeed. Sorry for being [a] grammar freak.”
(MARCH 28TH, 2019 @6: 04 PM)
Godspeed, my dear brother. Godspeed.