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Should Spiritual Leaders Who Violate Our Trust Be Forgiven?

Some people want to move past the indiscretions of community leaders quickly as though they never occurred while others wish to permanently blacklist them. This article examines a third option between the two that can be a win-win for the fallen leader, the victims, and the community.

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In the past couple of years, a number of simmering scandals among spiritual leaders became public knowledge and the subject of vigorous and often painful public debate.  As someone who has worked in the community dawah space the past 15 years, often acting as a bridge between past and present microcelebrity as well as non-celeb teachers to the community at large, one question I’ve been asked repeatedly – should community leaders who violate our trust be forgiven?  I’m often asked by people who aren’t fanboys / fangirls taken by microcelebrity dawah culture or wearing spiritual blinders for non-celebs, and often don’t even understand what has occurred.  Below I share answers I have heard as well as what I believe is fair and pragmatic in many (not all) situations.

Answer #1:  Yes, We Must Forgive Them

One group of people argue we should completely forgive them. No one is perfect, everyone is human and makes mistakes.  If we assume the mistake was truly made, then we should also forgive them and move on. Our faith is replete with statements about Allah’s Mercy, and if we want His Mercy, surely we should also give it to others. Oftentimes, members who fall into this group don’t actually believe the person in question is at fault and are trying to convince others either on the fence or against the individual to let it go. Of course, there are some who believe the violation occurred and not think it a big deal, while others may think the violation indeed was a big deal, and should still be forgiven. I can agree with some aspects of this, but not completely.

Answer #2:  No, They Should Never Be Forgiven

Another group believes that once a person commits a violation of trust, they are no longer to be trusted again. They should leave their positions and be ostracized from the community permanently. They are to be tarred and feathered and made an example of for life.  Members within this group oftentimes don’t need to wait for evidence to arrive at any conclusion – they were judge, jury, and executioner well before there was a trial.  Not all members are like this, of course – some waited for evidence and then reached their conclusions that the gravity of the charges was too much and therefore the person should never be forgiven.

Answer #3:  It Depends – Forgive Them If They Take Ownership and Make Amends

In my view, the problem with the first group is they don’t often see that the person did anything wrong, or if they did, it’s trivial relative to the khayr, the good and benefit they bring to the community. They keep citing that Allah is forgiving, so we should forgive automatically, but in their haste, they forget that part of the process of making restitution is first sincerely regretting what one has done.

To sincerely regret, one must also move out of denial and into acceptance that they made a mistake. Once one admits failure, they can then ask to be forgiven, and then the aggrieved party is in a position to grant it. The community forgiving and re-integrating a person who refuses to take responsibility for their wrongdoing does neither them, their victims, nor the community any good. We continue to distrust the person and they continue to believe they can get away with whatever they wish because they are “special”. Victims fear community integration, everyone becomes cynical about religion, and the cause of calling people to become better worshippers of Allah is harmed.

On the flip side, the second group is far too extreme in their view of justice. To ostracize that person and leave them no path of return means they have no means to redeem themselves, and de facto their families are casualties who must deal with the fallout of being pushed out of the community. I agree that none of us are perfect, and we all often make egregious mistakes. In my own experience, there are many instances where activists who advocate publicly for better are often involved privately in worse than those they go after.

That being the case, there is no person that can’t be forgiven, and I would say we shouldn’t leave aside this possibility in our dealings with those who fail us just as we expect it when we ourselves fall short, sometimes seriously so. I would add that we would lose the skills and talent of that person – if we believe in allowing people with criminal histories back into the general population and providing them with opportunities to become productive, reformed citizens, I don’t see why we wouldn’t offer the same to our community and religious leaders.

The key I believe is in following a process which includes the following for the individual:

  1. Taking ResponsibilityThey own responsibility for the mistake and acknowledge it was made.  No amount of denial, minimization, and spin will suffice.
  2. Make Restitution:  First and foremost, they apologize and make amends as best they can with the victims.  If the issue went public, then they should apologize to those they were serving as a leader for their mistake as well. This includes handling financial compensation.
  3. Remediating Oneself:  Enroll in counseling, therapy, mentorship, and / or group support programs to help them overcome their issues.
  4. Being Held Accountable:  Work with others on concrete milestones of both behavior and programs that demonstrate their commitment to change.  Be able to show the community that they take reformation seriously and are committed to coming out of their mistake a better person, one who can even advise others of the mistake and how not to repeat it.

As someone who has worked in dawah and supported the ascension of numerous modern-day microcelebrity spiritual scholars and teachers, I and others like me act as a bridge between them and the community.  I do not speak for all of them, certainly, but I know that any leader who tries to re-integrate into the community without taking responsibility will continue to find that many will not support them. Most, in this case, feel a sacred duty to oppose their elephant-in-the-room integration to protect the community at large.

Likewise, I know that many like myself would be willing to overlook and forgive such individuals if they took responsibility for their behavior and demonstrated they were taking concrete steps to make amends for their mistakes.  The month of Ramadan is upon us, and sometimes one just has to rip the band-aid off, go through the process of feeling the pain of scrutiny for owning up, and then moving forward to forgiveness.  I won’t promise it’s easy or that everyone will change, but I can at least say many of us would have an easier time accepting individuals back into the community.

What’s your view on these situations?

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Siraaj is the Operations Director of MuslimMatters as well as its new lead web developer. He's spent nearly two decades working in dawah organizations, starting with his chapter MSA in Purdue University, and leading efforts with AlMaghrib Institute, MuslimMatters, and AlJumuah magazine. Somewhere in there, he finds time for his full-time profession as a software engineer in Silicon Valley. He holds a bachelor's in Computer Science from Purdue University and a Master's certificate from UC Berkeley. He's very married and has 5 wonderful children

21 Comments

21 Comments

  1. Avatar

    Abdullah

    May 15, 2019 at 11:59 PM

    It’s almost laughable to think that any of these community leaders who have been caught will EVER ask for forgiveness or do any of the things you seek in point #3. Except for being punished by a court of law, they will never make amends. Their fanboys, fangirls, and the power of social media have given them unprecedented power and made them feel untouchable which seems to be the case with vagrants like **** and *****. To top it off, you have shameless scholars also defending them because of some notion that to accuse misbehaving scholars of something is an attack on all scholars. They’ve convinced themselves that a rapist scholar is better than a lay victim, so we must defend the scholar at all costs. It’s pretty disgusting actually how similar some in our community have become to those who blindly defend Catholic preachers or even Trump…at all costs and without any shame. These misbehaving, miscreant leaders somehow have convinced themselves that their Islamic work puts them above the fray and above reproach. “Ive done so much for the ummah…who cares if I’ve dabbled a bit…my good deeds are much greater than that…I mean look at all my supporters defending me!” Allah give swift justice to the victims in this world or the next inshaAllah.

    • Avatar

      Siraaj Muhammad

      May 16, 2019 at 2:44 PM

      It may be the case that a sensible path that includes accountability and the potential to return in some cases where it can be accommodated are not considered. The goal of the article is to make the idea more public and help get the conversation moving in that direction, both for community leaders to consider and for violators to re-consider.

      • Avatar

        Dr S A H Khan

        August 22, 2019 at 7:30 AM

        Well said!

        Agree to the 4 steps–
        1.Taking Responsibility:
        2.Make Restitution: apologising publicly as per case.
        3.Remediating Oneself:
        4.Being Held Accountable: most important.

        Shaykhs and scholars have better insight of Islam and Law than common followers; so their wilful crime of violating trust is worthy of double punishment, if proven under the constitutional laws.
        After proper worldly punishment/fine/apology letter, if Shaykh shows remorse and is taking measures for not repeating offence, he may be gradually forgiven and rehabilitated into community for benefit of the person and the whole Ummah.

        Sometimes the mistake is from both sides between consenting mature adults like in case of adultery, affairs, indecent behaviour on social media.
        So approach needs to be balanced and fair.
        Always, Prevention is better and more palatable than cure!

        • Avatar

          Dr S A H Khan

          August 23, 2019 at 8:28 PM

          Muslim Matters is selective in approving comments.
          They seem to allow when it suits the narrative.
          Summary comment on abortion article was not allowed, though it was essential.
          As if they do not want an experienced perspective from a Medical specialist!
          Conflict of interest in realizing the Truth and in simplifying matters, which is the crux of Islam!
          Thanks.

        • Avatar

          Dr Sajid A H Khan

          August 24, 2019 at 12:53 PM

          By censoring constructive criticism against your Shaykh lost in theoritical seminary about Abortion in Islam; Muslim Matters has opted for mediocrity and hypocrisy for their publication.

          You dont genuinely wish to make things clear and simple for all common literate Muslims; you wish to play intellectual politics!

          Well, best of luck!

          Only Allah knows best!

          Shaykhs are NOT Prophets with innate wisdom from Allah , they are just pHD students of a faulty narrow-visioned educational system.

  2. Avatar

    Vugi

    May 16, 2019 at 12:40 AM

    What community leaders is this article referring to? Why has Muslimmatters become such a gossip hub for spreading rumors and innuendo about certain daees? Its ugly. If this is about NAK I was waiting to see any evidence of wrong from him but it never came from ppl accusing him and saying they investigated. Just questionable people who seem to have an agenda against him repeating the same line “he did something inappropriate.” What was it? And don’t tell me shirtless selfies cuz he could have sent them to his wife for all we know. I wasn’t a fan of NAK but after all the attacks against him, I start to wonder that he’s the victim in all this. Thankfully he seems to be doing just fine with the community and giving talks regularly hamdulellah.

  3. Avatar

    Yusuf

    May 16, 2019 at 12:47 AM

    All prophets had a dua. Our prophet used his for a people he never met. To plan for the future is a prophetic act. “Open war is upon you whether you would risk it or not” – Aragon

    Any influencer’s contribution to mankind should be destroyed or continued to touch mankind so they may benefit? Look at out time period, it is a content war, a war of ideas, attention, and distraction. We are fighting for a position in the hearts and minds of real people. Does what this person say bring people closer or further away from Allah?

    When your in prison you are part of a group. Gangs have groups, races have groups, and the muslims have a group. It does not matter that your Shia, Sunni, 5 Percenter, Druids, Ismaili, Quran only, or any variation that is even remotely related to Islam you are one group. You dont have time to squabble among yourselves when there are other factions that can harm you.

    Imagine 100 years has passed. If you were in charge would you burn all the books they wrote, block all the youtube content they created.

    Do we honestly think we have time for this? “This War of Five Kings means nothing. The true war lies to the north…. Death marches on the Wall” We have more tests coming. If any influencer is creating more content and bringing people to Allah are you really going to stand in their way and hinder a souls connection to Allah.

    And Allah knows best.

    • Avatar

      Siraaj Muhammad

      May 16, 2019 at 2:59 PM

      Yes, because just as they are influencing people for good, they are also harming others and and harming the dawah by what is publicly known that they haven’t accounted for. The Prophet (SAW) told us if it were his own daughter Fatimah who committed a crime he would have to punish her, and none here is as good as she was – with justice, we don’t play favorites. When we take accountability for ourselves, we make sure that these types of violations can’t grow and become more ugly in scope.

      • Avatar

        Dr Sajid A H Khan

        August 22, 2019 at 7:15 AM

        Well said.
        Balanced moderation and delivering appropriate justice is the key in Islam!

  4. Avatar

    Fritz

    May 16, 2019 at 7:44 AM

    I would just think of it akin to an issue of professional mis-conduct. If a doctor/dentist/pharmacist makes mistakes or misbehaves there is a process of professional remediation to ensure that their standards are rectified and that they are ready to continue to practise.

    In the same way, Imams etc need some form of regulatory agency whereby issues can be resolved at least with a degree of transparency and the public trust in these leaders as professionals can continue.

    Community leaders can have family problems, financial issues and other chaos in their personal lives that can cause them to slip. They are are Imams but not prophets.

    Its unfair to write people off after one indiscretion, and again having a supportive framework can help ensure there are mechanisms to bring people back into the fold of acceptability. In many ways this would be a deterrent and also stop problems from escalating out of hand whereby we are left to try and sort these things out with the mob of social media observing in the background.

    • Avatar

      Siraaj Muhammad

      May 16, 2019 at 3:00 PM

      Agreed

    • Avatar

      Spirituality

      May 16, 2019 at 3:21 PM

      As Salamu Alaikum,

      I definitely agree with this idea, with the caveat that if the indiscretion is great enough, the Regulatory agency strips the Imam/Scholar of ‘their right to practice.’

      After all, this is what happens to doctors/dentists/pharmacists…some do lose their license…and in some cases, its this threat that may actually keep some of these professionals in line.

    • Avatar

      Dr S A H Khan

      August 22, 2019 at 7:33 AM

      Well said, Fritz.

  5. Zeba Khan

    Zeba Khan

    May 16, 2019 at 1:23 PM

    Excellent write up, and I love how you cite the mentality behind the first two options. People often demand forgiveness without accepting guilt, or therefore justice. People often demand a public lynching, without suggestion for due process or the possibility of justice and perhaps even rehabilitation.

    The third option is critical, because forgiveness AND justice, personality accountability AND community welfare are all part of our faith. We can’t just pick an option that runs with one to the exclusion of others. Thank you for expanding upon that.

    • Avatar

      Siraaj Muhammad

      May 16, 2019 at 3:01 PM

      Thanks, I think we’re getting to a point where the dialogue is too polarized and the ability to see win-win third alternatives is becoming a lost art.

  6. Avatar

    Spirituality

    May 16, 2019 at 3:39 PM

    As Salamu Alaikum,

    I definitely think this article is in the right direction. A balance of due process is needed as well as justice.

    My issue is that steps 1 and 2 in the process: taking responsibility and making restitution – are rather vague.

    During the Prophet’s time, proven indiscretions by the Sahabah were punished harshly and often publicly. Often, these Sahabah, wracked by guilt, even requested the punishment from the Prophet (s). After the punishment, these Sahabah (if they were still alive) were able to completely re-integrate into society.

    So, its not as simple as saying “I was wrong, I’m sorry” and then paying the victim some money.

    Perhaps its because we don’t have the threats of harsh punishments as a deterrent in our Muslim society that some Scholars/Imams/Activists – and others – 1. actually fall astray and 2. may not truly repent afterwards.

    I used to be those wondering about the hudud punishments in Islam, but, after reading articles by Dr. Jonathan Brown, as well as reflecting on incidents like this, am now seeing the wisdom of Allah’s laws.

    • Avatar

      Siraaj Muhammad

      May 16, 2019 at 4:04 PM

      Taking responsibility here means owning that one has indeed committed the fault they are accused of. There are some who refuse to acknowledge what they’ve done evern after having been investigated.

      As for public punishment, I think in the west that is beyond the scope of any individual or organization. At best, they can boycott the individual and warn others to stay away. In addition, many violations are not hudud-worthy, and if they were, require both the legal apparatus to enforce the evidentiary requirements to prosecute in that direction. These don’t seem practical options.

      • Avatar

        Spirituality

        May 17, 2019 at 9:08 PM

        As Salamu Alaikum,

        I agree that currently in the west, applying hudood punishment is not feasible at this point.

        I suppose the best alternative is what Fritz mentioned; having a regulatory body that has the power to revoke the right of practice. This information should be publicly available (for instance you can look up a physician to see if he has any board sanctions, lawsuits, etc).

  7. Avatar

    Basil

    May 30, 2019 at 1:52 AM

    Salaams,

    I think one needs to clarify what is meant by violating the trust of the community. As Vugi pointed out, vague statements and innuendos do not suffice.

    • Avatar

      Ilahi Bakhsh

      June 24, 2019 at 4:08 PM

      You can blame the mentor of mentors Omer Mozaffar for the vague accusations.

  8. Avatar

    Mullah abcd

    January 16, 2020 at 11:53 AM

    An academic scholarly article which can be presented as a final year paper. Other than that feelings are what Vugi/Basil have written earlier. As for #3 option, majority commentators are seem to be agreed upon, option is laughable (but not practical – sorry), that an “accused” speaker (Shaykh/Shaykha) will be introduced “…By the way Speaker is asking forgiveness from Allah (SWT) and from the community whatever was accused of, he/she already have issued a statement, and now please pay attention to his/her speech, the topic is family values”.. rally??? Or what will be the criteria that Shaykhs will send an apology letter to all centers/organizations in the N-America, congress, parliament??? and then he/she will be ready to teach our kids about Islam? Please. To me important thing is educating our community what kind of relationships are Haram/Halal, and report the parents/local community leaders right-a-away if there is bad touch, smells bad, etc. Shortening my comments…hope you got my point.

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The American Muslim Reaction To The Death Of Kobe Bryant

Kobe Muslims
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By Dr. Osman Umarji & Sh Mohammed Faqih

A memorial was attended by thousands of fans earlier today (2/24) to remember the life of Kobe Bryant. Kobe was tragically killed in a helicopter crash near Los Angeles on January 26th, along with his daughter, Gianna, and seven other passengers (John, Keri, and Alyssa Altobelli, Christina Mauser, Sarah and Payton Chester, and Ara Zobayan). The news came as a shock to many people from all over the world, as Kobe was an international celebrity. The Muslim community in the United States was also shocked by his unexpected death. Friday sermons touched on the topic of his death, as his sudden passing weighed on the minds of congregants. Youth events were specifically held to help the youth process his death and learn the Islamic perspective on death and grieving.

One may wonder why the death of Kobe got so much attention from the Muslim community, whereas countless other deaths of non-Muslim celebrities and Muslims have typically received substantially less attention. Here are a few reasons that may explain why his death received more attention and had such an impact. First, Kobe’s death was an absolute shock to people. He died at a relatively young age of 41, at least according to our cultural standards. For the past 20+ years, his basketball career had been observed in an era where sports had become a 24/7 industry. Even when he was not playing, people were following the details of his personal life, business ventures, and much more through television, radio, podcasts, and social media. He was incredibly successful in his basketball career, having spent his entire career with the Lakers and winning five championships, which brought tremendous joy and happiness to Laker fans everywhere (and agony to fans of other teams). Thus, an entire generation had practically watched him grow up from a teenager to a world champion to a father of four girls, and the numerous memories people had about his life likely made them feel incredibly close to him. These memories of watching Kobe deliver game-winning shots and holding up trophies were often created in the presence of friends and family, making them more personal and emotional. We say all of this not to glorify anyone, but simply to explain why his persona was so grand, even amongst a broader media culture of celebrity obsession.

This aforementioned context may have been missing to some religious educators who were neither basketball fans nor aware of the memories people had of Kobe. Many Imams, khateebs, and youth educators expressed confusion at how community members were reacting to his death and coping in ways they felt were unnecessary and inappropriate. They were further surprised that the advice they gave on the topic failed to resonate with some members of the community. 

With a desire to better understand the community reaction to Kobe’s death, we administered a 14 question online survey to measure the reactions and coping mechanisms of Muslims to the death of Kobe. Our intention was to provide information to religious educators and extract lessons based on actual beliefs and behaviors of the American Muslim community. The survey was deployed two weeks after his death and was shared via social media. The rapid response to this survey was astounding. Within two days, we received nearly 340 responses. We believe this speaks to the relevance of the topic and the strong emotions that Kobe’s death has elicited. We discuss the results of our survey data below.

Who Responded?

The participants were quite diverse in terms of age. Most participants were between the ages of 26 to 34 (n=124) and 35 to 44 (n=103). 65% were male (n=221) and 35% were female (n=119). Participants were very diverse in their attitudes towards the Lakers and Kobe. Nearly 23% considered themselves absolute Laker fans, whereas 28% were not fans of the Lakers at all. Approximately 26.5% followed Kobe’s career a lot and 22% followed his career quite a bit. In terms of religiosity, 47.5% considered themselves to be very religious, 45% somewhat religious, and 7% a little religious.

We find it important to highlight that nearly half of the sample followed his career while also self-reporting high levels of religiosity. Being a basketball and Kobe fan and being religious were not mutually exclusive. 

What were peoples’ immediate feelings and reactions upon hearing about Kobe’s death?

Participants expressed a variety of emotions and reactions upon hearing about his death. The most common reactions were shock (74%), sadness (59%), and not believing it was true (46%). Many participants also reported crying (15%), feeling nothing (13%), and feeling numb (12%). Less frequently experienced were feelings of sickness (3%) and anger (5%). Participants were also asked whether the news of Kobe’s death disrupted their day in any way. Nearly a third reported that their day was not disrupted at all (32%), another third reported that their day was a little disrupted (35%), and a third reported their day was either quite a bit or completely disrupted (33%).

How did people cope with his death?

Participants were asked about how they coped with his death. The most common methods of coping were thinking about one’s mortality (68%), watching old videos and pictures (50%), praying for his family (44%). Participants also reported communicating with friends and people on social media (36%) and communicating with friends on the phone (32%). Other coping mechanisms included making a personal tribute, such as a social media post (19%), deciding to improve oneself (22%), and attending a community event about Kobe (5%). Lastly, and perhaps most interestingly, more than a quarter of participants reported making dua for Kobe himself (26%).

As coping with death is a topic that has been mentioned in sufficient detail in the Quran and Sunnah of the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), we were especially interested in the ways in which participants felt religion informed their own coping. As already explained, approximately 44% made dua for his family and 26% made dua for Kobe. Therefore, we asked participants “If Kobe had followed your religion, would you grieve or cope differently?” 21% responded that they would not cope any differently had Kobe been Muslim, 52% said they would cope differently, and 27% said they might cope differently. We further asked, “Did you find comfort in your religion’s perspectives on death and coping”, and 92% said yes, 4% said no, and less than 2% said they did not know Islam’s perspective. 

Correlates of Reactions and Coping Mechanisms

While the previous results described the participants in our sample and frequencies of experiencing particular emotions and coping strategies, we wanted to better understand what factors predicted these reactions and coping mechanisms. More specifically, we were curious to understand how religiosity, age, and gender influenced these behaviors? We ran three different sets of analyses to answer these questions (see the appendix for detailed results).

In our first of regression analyses, we investigated the predictors of the immediate reactions to the death of Kobe and how disrupting his death was to one’s day. The key findings were:

  • The more people reported following Kobe’s career, the more likely they were to cry, be sad, feel numb, feel sick, could not believe he died, feel anger, and report their day as being more disrupted.
  • Being a woman substantially increased the odds of crying, being sad, feeling numb, sick, not believing that he died, and reporting their day as more disrupted. This was particularly surprising as women reported following his career far less than men.
  • Increased self-reported religiosity decreased the likelihood of crying, feeling numb, anger, and having one’s day disrupted. However, religiosity was unrelated to feeling sad, sick, and not believing he died.
  • Older people were less likely to cry and more willing to accept he had died.

For our second set of analyses, we wanted to understand what predicted six different coping behaviors (dua for Kobe, dua for his family, reflect over one’s mortality, make a personal tribute, attend a community event, and watch videos). The key findings were:

  • The more people followed his career, the more likely they were to make a personal tribute, watch videos, attend an event, and make dua for him and for his family.
  • Being a woman increased the likelihood of making dua for him and his family, but not of any other coping mechanisms.
  • Increased self-reported religiosity reduced the likelihood of making dua for him, making a personal tribute for him, or attending an event. Religiosity also increased the odds of thinking about one’s own mortality.

Discussion of the Results

There are many topics worthy of discussion based on the findings of this survey. As one participant commented, “I saw so many social media posts from Muslims saying RIP, eulogizing Kobe, speaking to him (“you’ll be missed, you were the best”), and saying his death was “too soon”, “untimely”, and “not fair.” I wish we could have more education on how to react to such news and why it matters.” Other folks felt the opposite, with one saying, “All people die. I am among the group who don’t understand why a non-Muslim celebrity entertainer’s death is so significant for the Muslim community.” We hope to answer these concerns.

First, Kobe’s death clearly affected the participants in this sample, who we believe represent more than a small segment of the American Muslim population. Men and women of all ages reported strong immediate reactions and coping in various ways. We believe this is important to highlight, as many people may have assumed that it was only the young males who were affected by Kobe’s death. Another interesting finding was that many people reported coping by watching old clips of Kobe. We suspect that the memories people had of Kobe were likely created in the presence of friends and family and that people felt nostalgic about their own lives watching his old highlights. Regardless of the exact reasons why his death was impactful, which may include difficult conversations about our culture of celebrity worship and the role of the media and marketing agencies making superstars’ personalities larger-than-life, these emotions and coping mechanisms are real and need to be understood to both educate and guide our community. Although the death of countless orphans, refugees, and innocent people all over the world warrant our empathy, the truth is that we will likely grieve more for people with whom we have some personal connection with, although people may have never met him. This sentiment was captured in the comment of one young male adult, who said, “Kobe taught me mamba mentality. He showed the whole world what true hard work looks like. That is why I was sad because I felt like a mentor had passed away.” 

With this acknowledgment that the pain people felt was real, we want to discuss the Islamic view of specific ways of coping for a non-Muslim, especially making dua for a deceased non-Muslim. We feel this is especially important, as both the data and many of the comments addressed this topic. From the data side, we found more than 1 in 4 Muslims made dua for him and more than half saying they would grieve differently had he been Muslim. As for the comments, many people, especially those who considered themselves very religious, echoed the same principle: Had he been Muslim, then we could have prayed janaza for him and made dua for him. Another convert sister, who hardly followed Kobe or the Lakers expressed, “I know my religion is the truth, but not being able to pray for a deceased non-Muslim is a hard concept, especially as a convert with all my blood family not being known Muslims.” Most people understood that Islam does not permit making dua for the forgiveness of deceased non-Muslim. In fact, there is scholarly consensus on this issue, as stated by Ibn Taymiya and Nawawi. We want to add that this was also an issue faced by the Prophet Muhammad and his companions, many of whose parents and loved ones died outside the fold of Islam. Abu Huraira reported in an authentic narration that the Prophet visited his mother’s grave and wept, and everyone there wept with him. Then, the Prophet said, “I sought my Lord’s permission to seek forgiveness for her, but He did not permit me. Then, I sought permission to visit her grave and He permitted me to visit her grave.[1] We hope this clarifies the matter to those who may have been misinformed and gives strength to those who struggled with this issue. 

Regarding the issue of making dua for the family of the deceased, this is considered permissible and noble action, as it shows compassion and empathy for others. However, what seems even more vital and valuable, is that we learn from the death of Kobe to make dua for non-Muslims that we care for while they are alive. This includes making dua for their health, well-being, and most importantly their guidance. This is the best expression of love that we can offer to those who do not share our faith and the best way for us to show our appreciation for whatever we have benefited from them.

Another adaptive and Islamic way of coping that was commonly practiced was to reflect over one’s own mortality. What is astounding to us about Kobe’s death was that the night before he died he was in the news because LeBron James had just passed him for third place on the NBA all-time scoring list. Kobe had called LeBron to congratulate him that same evening. The following morning Kobe’s helicopter crashed. This moment should be a gut-check to us all about the fragile nature of life and remind us that our time on this earth is unknown. Abdullah Ibn ‘Umar used to say, If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening. Take advantage of your health before your sickness, and take advantage of your life before your death.”[2] 

Although sports superstars like Kobe almost seem invincible because of their ability to conquer the moment in the games they play, his death should be a reminder that this life is not a game. We do not know when, where, or how we will die. O Allah, let us live in a state of Islam and let us die in a state of Islam. That is the greatest success. 

Appendix:

[1] Related by Muslim, Ahmad, and Abu Dawud.

[2] Related by Bukhari

[3] https://www.nytimes.com/2020/01/27/sports/kobe-bryant-fans.html

Author Bios:

Dr. Osman Umarji received his B.S in Electrical Engineering from UC Irvine. After working as an engineer for many years, he went to study Islam at Al-Azhar University. He has a PhD in Educational Psychology from UC Irvine and currently works at Yaqeen Institute for Islamic Research as the Director of Survey Research and Evaluation. He is an adjunct professor in the School of Education at UC Irvine. He recently published The King, the Queen, and the Hoopoe Bird, a novel on the life of Prophet Sulaiman, in order to contribute to the production of culturally relevant educational material for Muslim youth in the West. 

Shaikh Mohammed Faqih completed a B.A. in Islamic Studies from the Institute of Islamic and Arabic Sciences in America in Fairfax, VA, and graduated in Quran Memorization and Recitation from Jeddah, Saudi Arabia. Previously, he held the position of Imam at the Islamic Community Center of Laurel in Laurel, MD, the Islamic Center of San Diego in San Diego, CA, and Islamic Institute of Orange County, CA. He is currently the Imam at the Memphis Islamic Center.

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Lessons And Reflections On The Death Of Kobe Bryant | Mufti Abdullah Nana

Kobe lessons
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On January 26, 2020, Kobe Bryant tragically passed away from this world after his helicopter crashed. The news of his death sent shockwaves around the world and millions expressed their grief and shared their condolences. His death and his legacy struck a chord with countless people who shared interesting personal stories about Kobe, what he meant to them, how much he inspired them, and the positive change that he generated. 

Kobe’s death saddened me. Despite knowing and preaching about the fleeting nature of life, his death shocked me. I have followed his career and am a fan. Not only that, Kobe was the same age as me, born only 40 days before me. We were both from the graduating high school class of 1996. 

I grew up playing recreational basketball from a young age. I ended up going in a different direction in my own life, but have been an avid sports fan for much of my life.

Many prominent people also shared their thoughts on how much Kobe meant to them and how he inspired them. My objective in writing this article is not to pass a legal ruling on the permissibility of following sports, mourning the death of non-Muslims, taking non-Muslims as role models, or advising Muslims to stop loving Kobe and cut off their connection with sports and Kobe Bryant completely. Instead, I wish to share some reflections and lessons from Kobe’s legacy that we can positively apply to our own lives. A believer is always looking to learn from others, from current events, and past events, and then derive wisdom and lessons from them.

Mamba Mentality And Muslims

There is much that we can learn from Kobe Bryant and his quest to be the best version of himself. He called this the ‘Mamba Mentality.’ 

Mamba Mentality: Honesty, Detachment, Optimism, Passion and Fearlessness. The Mamba Mentality is a mindset for constant self-improvement in the pursuit of your highest potential in life.

Kobe wished to inspire others to adopt his ‘mamba mentality’ in all aspects of life and to be great in whatever they do in life. “The most important thing is to try and inspire people so that they can be great [at] whatever they want to do.” 

He explains, “The Mamba Mentality is a mindset that extends way beyond basketball or sports. It’s simple, if you have a goal or a dream, you need to apply the mamba mentality to achieve it. Everything worth achieving needs total focus and dedication.” Click To Tweet

As Muslims, sports fans, and especially fans of Kobe Bryant, we can derive many positive lessons from Kobe’s legacy and apply them in our lives to become better Muslims and better human beings. In this article, I will be discussing four specific lessons: 

  1. Following our positive dreams and sacrificing to achieve them
  2. Adopting Kobe’s work ethic and dedication in our lives 
  3. Adopting role models and mentors in our religion
  4. Inspiring others and having a positive impact on the life of others

Following our positive dreams and sacrificing to achieve them

You all know the jingle: “Sometimes I dream that he is me. Can’t you see that’s how I dream to be?”

Kobe not only dreamt to be like Mike, he consistently challenged himself to change his game to achieve this dream. 

He explains, “…we all have dreams. But once you go through the process of trying to make those dreams a reality, you hit obstacles. And I think unfortunately because of pressure or anxiety or responsibilities.. you kind of give up on those dreams and somewhere along the line, you lose that imagination. I think it’s important that you never lose that. You have to keep that. That’s the most important thing, I never gave up my dream.” Holding on to your dream and not giving up is extremely difficult to do and requires perseverance and great dedication. 

Every young person has dreams and plans for what they want to do when they grow up and what they want to become. Although some of these dreams are not realistic or productive (my daughter is not going to become a unicorn), many dreams are positive and serve an important function in helping others, serving Islam, or providing a means of livelihood. Our country is based on the American dream, and we hear countless inspirational stories of those who followed their dreams and achieved the impossible. 

At the same time, it is essential that we channel those dreams in the right direction and in light of the Islamic teachings, pursue a dream that will either positively benefit someone’s life in this world or in the hereafter. It is helpful to talk to a mentor, imam, career guidance center, or parent about our dreams and identify that dream that we wish to follow and pursue that will be most beneficial for us. It should not be doctor or bust, as is the case for many of us! 

Once we have identified that dream, profession, career, and direction in life that we wish to pursue, it will take hard work, dedication, and most importantly sacrifice to achieve that dream.

I dreamed of playing professional sports like many American youth, but unfortunately for me, my ‘NBA career’ ended before it could get started because I wasn’t that good! As plan B, around the time Kobe was already playing for the NBA, I graduated with a degree in Business Administration and was inspired to pursue another dream; going overseas to study Islam and become an Islamic scholar. 

Those years were brutal. I became sick during those seven years, was homesick and often thought of quitting and heading back home, but by the grace of Allah,  I finished my studies. Sacrifice to pursue this dream meant giving up a career in management, friends, time with family, watching my younger brothers and relatives growing up, and much more during these years. Fortunately, my family supported me through this and in 2005, I graduated as a Mufti, qualified to give fatwas in Islamic law.

Kobe further expands on the need to sacrifice in order to attain one’s dream and that this is the price of achieving one’s dream. He wrote in his book, Mamba Mentality, “If you really want to be great at something, you have to truly care about it. If you want to be great in a particular area, you have to obsess over it. A lot of people say they want to be great, but they’re not willing to make the sacrifices necessary to achieve greatness.” 

Adopting Kobe’s work ethic and dedication in our lives

Kobe describes the need for hard work and a strong work ethic in order to attain one’s dreams and greatness. “Those times when you get up early and you work hard. Those times you stay up late and you work hard. Those times when you don’t feel like working. You’re too tired. You don’t want to push yourself, but you do it anyway. That is actually the dream.”

“Those times when you get up early and you work hard. Those times you stay up late and you work hard. Those times when you don’t feel like working. You’re too tired. You don’t want to push yourself, but you do it anyway. That is actually the dream.”Click To Tweet

Kobe was a model for his work ethic and passion for basketball. Shaykh Suhaib Webb says, “Kobe’s drive and focus were edifying and motivating. I would watch him and think, I wish I was as passionate in my work and studies as he was towards his craft.” 

Personally, I did my best to dedicate myself entirely to my Islamic studies while overseas. I burnt the midnight oil literally and did not go to sleep in my first year of studies before midnight and never slept after fajr, trying to squeeze in a few more minutes of study. In fact, while Kobe was winning three straight NBA championships from 2000-2002, I didn’t even know because I didn’t have a computer, didn’t have a cellphone, didn’t have access to the internet, and was simply too busy. 

Laziness is the exact opposite of a strong work ethic and dedication. The Prophet Muhammad صلى الله عليه و سلم taught us to seek protection from laziness and inability.Click To Tweet

Laziness is the exact opposite of a strong work ethic and dedication. The Prophet Muhammad صلى الله عليه و سلم taught us to seek protection from laziness and inability.

Kobe has this to say about lazy people, “I can’t relate to lazy people. We don’t speak the same language!..” Kobe was willing to sacrifice everything dear to him to achieve greatness in basketball and to win championships. 

How would our lives be different if we were to apply Kobe’s untiring work ethic, waking up early, dedication, and relentless pursuit of perfection to our jobs, responsibilities, families, religion, and desire to learn? 

Imagine putting Mamba Mentality to work to becoming slaves of Allah.Click To Tweet

Imagine putting Mamba Mentality to work to becoming slaves of Allah. We must be ready to make similar sacrifices to become good Muslims, to enter Paradise, and to learn about our religion. 

The need for role models and mentors

Kobe Bryant used to fondly remember his mentors such as Bill Russel and how their advice inspired him. “That’s why I think it is so important to have those mentors, those north stars, who you learn from and look up to.” (Mamba Mentality) Just as we need role models and mentors in sports, we also need role models in all other aspects of life, including our religion of Islam. 

It is up to us to determine to what extent we develop a relationship with our role models, listen to their advice, follow them, and are inspired by them. The stronger our relationship, the greater the impact will be. Many of us were inspired by Kobe and took him as our role model. We had a special connection with him and felt it in our hearts when he passed away. How many of us have similar Islamic role models and mentors that we love as much, have a special bond, who we follow and remember? We need more positive Islamic role models and mentors in our lives to inspire us in our religion as Kobe inspired us in sports. 

There are many great living Muslim leaders, scholars, sports players, and heroes in the world today who are excellent role models and inspirational mentors. By the grace of Allah, I have had the opportunity to meet many of them and benefit from them. I could write a separate article on these amazing personalities

There are also many great heroes, scholars, and leaders from the past who we can follow and take as our role models. The Prophet Muhammad صلى الله عليه و سلم is the greatest role model and mentor in history, and we should do our best to learn about his life, his example, and his way and incorporating it into our own lives. Imagine if we had such a strong bond and love for him as we did for our favorite sports players! The Prophet Muhammad صلى الله عليه و سلم said, “Among the people from my nation who love me the most is a group who will come after me and will be ready to sacrifice their family and wealth just to be able to see me.” (Sahih Muslim) May Allah make us from among such people. Amin

The Prophet’s Companions رضي الله عنهم are also the best of role models and examples. Abdullah bin Masu’d (may Allah be pleased with him) said, “If a person is going to follow someone else and take them as their role model, then he/she should do so with those who have already deceased because indeed the living are not safe from falling prey to temptations and evil. [The deceased who are worthy of being taken as role models] are the Companions of the Prophet Muhammad صلى الله عليه و سلم. They were the best people of this Muslim Nation; they had the purest hearts, deepest knowledge, and had the least formalities. Allah selected them for the companionship of his Prophet and to establish his religion, so recognize their virtue, follow in their footsteps, and hold fast to as much of their good character and ways as you can, because they were definitely upon clear guidance.” 

Inspiring others and having a positive impact on the life of others

Kobe’s legacy not only includes changing our own lives while striving towards greatness in all that we do but also working on inspiring others to do the same. He says, “I think the definition of greatness is to inspire the people next to you.… Our challenge as people is to figure out how our story can impact others and motivate them in a way to create their own greatness.” 

He was a leader who built a team that worked towards greatness. And this did not just happen haphazardly. He applied the same techniques to leadership that he did to his game. He writes about his leadership style: “What I did adjust, though, was how I varied my approach from player to player. I still challenged everyone and made them uncomfortable, I just did it in a way that was tailored to them. To learn what would work and for who, I started doing homework and watched how they behaved. I learned their histories and listened to what their goals were. I learned what made them feel secure and where their greatest doubts lay. Once I understood them, I could help bring the best out of them by touching the right nerve at the right time.” Excerpt from Mamba Mentality. We too need to use wisdom and insight when calling others to Allah and to goodness, and to customize our approach to the individual for maximum benefit. 

We will receive the reward for all the good deeds done by those who we inspire, motivate, encourage, and teach. The Prophet Muhammad صلى الله عليه و سلم said, “The person who calls towards guidance will receive the reward of all those people who acted upon his calling, without decreasing the reward of the original doer himself/herself.”

As Muslims, we too need to work on leaving behind a good legacy when we leave this world which will continue to benefit us from our graves. When we die, all our good deeds will come to an end besides perpetual charity, pious children who will pray for us, or knowledge that we left behind. 

Kobe has left this world and is unable to further work towards building his legacy, while we are still very much alive and have that opportunity. Shaikh Suhaib Webb has shared a very positive lesson from Kobe’s life and death:

“As we sit saddened and frozen by the loss of Gianna and her father, let’s remember that we are, by God’s grace, alive. Let’s translate this moment into a passion and dedication to live, be better and use some of the drive Kobe modeled for us in his career, towards our faith and healing a fractured world.”

Redirecting our energies and channeling them to Islamic works

Sports play a significant role in many of our lives. Many of us are passionate about the sport we play or follow. We are attached to our favorite sports champ like Kobe Bryant and our favorite teams. Taking sports entirely out of our lives might not be a very realistic proposal. 

Scholars have written that what is required in such circumstances is not to eliminate that energy and connection from our lives completely, but to redirect it and channel it to more productive and more spiritually rewarding Islamic projects and activities: seeking knowledge, performing Salat, waking up in the middle of the night for prayer, staying fit and looking after our long-term health, and adopting Islamic role models. 

I will end with Kobe’s quote on what legacy we leave for others; “It’s the one thing you can control. You are responsible for how people remember you – or don’t. So don’t take it lightly. If you do it right, your game will live on in others.”

#Mambaout

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Messiah, A Fitnaflix Production

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Netflix released Season 1 of a new thriller series called “Messiah”. The series imagines the emergence of a character claiming to be sent by God, the Messiah, or Al-masih (messiah in Arabic) as he is referred to in the television series. 

This so-called Al-masih first emerges in Damascus at a time when ISIS is about to storm the city. He then appears in Palestine, Jordan and ultimately America. Along the way, he performs miracles and dumbfounds the Israeli and American intelligence officers charged with tracking him and figuring out who is enabling him. The season ends with a suggestion that he is truly a divine man, with the ultimate miracle of reviving the dead.

The entertainment value here is quite limited. Some stretches of the series are just flat or straight out boring, and the acting is not all that great. However, the series does create an opportunity for discussion about Muslim eschatology (the knowledge of the end of times), response to fitnah (faith testing tribulations) and Muslims portrayal in and consumption of entertainment media. 

The series shows some sophistication in the portrayal of Muslim characters relative to what people have been accustomed to with Hollywood. Characters that are situated in the Middle East are performed by actors from that region who speak authentic regional Arabic (including Levantine and North African dialects). The scenes appear authentic. While this is progress, it is limited, and the series falls into oversimplification and caters to typical stereotypes. While several Muslim characters draw the viewers’ empathy, they are not used to provide context or nuance for issues that the series touches on: ISIS, refugees, the Israeli occupation and suicide bombings. The two American Muslim characters are never really developed. In fact, all Muslim characters tend to be “flat” and one dimensional. This is in contrast, for example, to American and Israeli characters which appear multi-dimensional and complex, often dealing with personal challenges that a Western audience is likely to identify with (caring for an aging parent, mourning the loss of a spouse, balancing career and life, dealing with family separation, abortion, etc.). While Muslim characters are shown as hapless refugees, terrorists, religious followers, political activists, a university professor and student, their stories are never developed.

The show repeatedly refers to Jerusalem as Israel’s capital. There is also consistent normalization of Israeli occupation and glorification of the occupying forces.  

Islamic eschatology 

Orthodox Muslims affirm a belief in “the signs of the End of Times, including the appearance of the Antichrist, and the Descent of Jesus 'alayhi'l-salām (peace be upon him) the son of Mary 'alayhi'l-salām (peace be upon him), from the celestial realm. We also believe in the sun’s rising from the west and the appearance of the “Beast of the Earth from its appointed place” [1]. Dr. Omar Al-Ashqar gives a detailed review of the authentic narrations regarding the signs of the end of times in his book Al-Qiyamah Al-Sughra [2]. When it comes to actual figures who will emerge in the end of times, Sunni scholars generally affirm the following:

  • Imam Mahdi, who is a just ruler who will share the Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) name. 
  • The False Messiah (Antichrist), or Al-Masjih Al-Dajjal, who will be the greatest fitna to ever to afflict this Ummah. 
  • The True Messiah, Isa ibn Maryam, who returns in the end of days, kills the Antichrist and rules for 40 years and establishes justice and prosperity – close to the time of the day of judgement. 

The Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) warned that the fitna of Al-Dajjal will be the most severe ever. In a hadith narrated by Ibn Majah and others, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is reported to have said, “Oh people, there has not been a fitna on the face of the earth, since God dispersed the progeny of Adam, greater than the fitna of Al-Dajjal. Every prophet of God warned his people from Al-Dajjal. I am the last prophet. You are the last Ummah. He will appear amongst you no doubt!”

Al-Dajjal comes after a period of famine and drought. He will be one-eyed and will claim to be God. Believers will recognized a mark or word of disbelief on his forehead. He will perform many miracles. He will endow those who follow him with material prosperity and luxury, and those who deny him will be inflicted with deprivation and suffering. He will travel at high speeds, and  roam the whole world, except Makkah and Madinah, which he will not be able to enter. He will create a heaven and hell, command rain, the earth, animals, and resurrect the dead – all supernatural occurrences that he has been afforded as a trial and test for others. The Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) went as far as encouraging us to flee from confronting him, because it will be a test of faith like no other.

Reflections on the series and lessons to be learned

The Prophets and the righteous are not tricksters and riddlers.

The Netflix series portrays the character ‘al-masih’ as someone who speaks cryptically; it is never clear what he is teaching and why. He leads his followers on long physical journeys without telling them where they are going or why. He speaks in riddles and tortures his followers with mental gymnastics and rhetorical questions.

On the other hand, a true prophet of God offers real guidance and brings clear teachings and instructions – the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) spoke clearly to his followers, he taught them how to worship Allah subḥānahu wa ta'āla (glorified and exalted be He) alone, to be just, to uphold the ties of kinship, to look after one’s neighbour, and so on. He did not abandon them in a state of confusion to fend for themselves. Moreover, “al-masih” deceives his followers by concealing his true name (“Payam Golshiri”) and background – something a righteous person would never do, let alone a prophet.

What Netflix got right and what it got wrong

The Al-masih character initially emerges in Damascus (and the Islamic tradition mentions Isa ibn Mariam 'alayhi'l-salām (peace be upon him) will descend in Damascus). However, the character is eventually revealed to hail from Iran. A number of ahadith refer to Al-Dajjal first appearing in Khurasan, which is part of modern-day Iran. He poses as a righteous person, but it is revealed that he doesn’t pray at all. He quotes religious scripture, but only to service his cryptic speeches. That Al-Dajjal would pose as a religious person would not surprise Muslims, since some hadith mention he will emerge from the remnants of the Khawarij, a heterodox group known for overzealousness and fanaticism [3]. Al-Dajjal travels the world at fast speeds, disappearing from one land and appearing in another, just as the character in the series does. 

messiah

photo credit: IMDb

However, numerous features of Dajjal would make his identity obvious to believers, not the least of which is that the word ‘disbeliever’ will be written – whether literally or metaphorically (scholars differ) – on his forehead in such a manner which even those unlettered would be able to read. Physically, Dajjal is a short man, with a deformity of his legs, and one of his eyes is likened to a “floating grape”, sightless, and “green like glass”. The Prophet is said to have focused on these physical features because they are so manifest and eliminate any confusion.

Al-Dajjal’s time overlaps with that of two other eschatological figures – Imam Mahdi and Esa ibn Maryam 'alayhi'l-salām (peace be upon him). Imam Mahdi is prophesized to fill the world with justice and rule for seven years, after which Dajjal will emerge. While the Muslims following al-Mahdi are taking shelter in Damascus, Prophet Esa 'alayhi'l-salām (peace be upon him) will descend and eventually slay the Dajjal. Therefore, according to the Islamic eschatological tradition, things will get better before they get worse before they get better again – Imam Mahdi precedes Dajjal and Dajjal precedes Prophet Esa [2].

Safeguarding against tribulations

The best safeguard is to have sound knowledge of theology and law, and to have our iman rooted in revelation and reason. For example, the most basic understanding of Islamic theology would lead us to reject any man who claims to be God, as Al-Dajjal will claim. With basic Islamic knowledge and reasoning, we would know that Allah does not manifest in human-like form, much less one that is deformed, as Allah is the all Powerful and Perfect. Could it be that at the end of times even such essential Islamic knowledge is lacking? 

walking on water

Al-Dajjal deceives people by his miracles and supernatural abilities. Our iman should not be swayed by supernatural events and miracles. We should measure people and ideas according to their standing with the Shari’ah. We must keep our heads level and not be manipulated because we cannot explain an occurrence. 

Al-Dajjal also lures people by his miracles and by his ability to give them material prosperity, comfort and luxury. We must tie our happiness and sense of satisfaction to eternal spiritual truths, not to the comforts of this life, and be willing to give up what we have for what we believe. We should live simply and not follow into the path of excessive consumerism and materialism.  

Another important consideration is not to base our connection to Allah subḥānahu wa ta'āla (glorified and exalted be He) on another human being (except the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). Scholars, celebrity preachers, imams and teachers are all prone to error and sin. We must use the Shariah and the Prophet Muhamamd’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) character and teaching as the filter by which we evaluate them, not the other way around. Despite his obvious deformities, the Antichrist will be a mesmerizing blinding celebrity, but whose falsehood will be uncovered by believers who make judgements based on loyalty to principle, not personality. 

Is it time to live on a remote mountain?

The clearest indication of the nearness of the Day of Judgement is the prophethood of Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). The Prophet likened the difference between his time and the Day of Judgement as the difference in length between the index and middle fingers. However, before we sell everything and move to a remote mountain, let’s exercise care in projecting Islamic eschatology on the political events of our times. The reality is that no one knows when these things will happen. Explaining the current phase in our history away by end of times theories or conspiracy theories, are simpleton intellectual copouts that lead our Ummah away from actively working towards its destiny. Anyone who has claimed that this event (remember Y2K) or that event is a major sign of the Day of Judgement has been wrong, so far. There were scholarly guesses in the early centuries of Muslims that expected the Hour 500 years after the Prophet’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) death. Yet, here we are. No one knows.

The best you can do is stay calm and make salat!

Muslims and the entertainment media

This increased sophistication and the apparent familiarity with Islamic sources exhibited by Messiah producers should lead us to value the importance of producing accurate, authentic and polished material and content about Islam and Muslims and our community’s role as a source of information. 

It is also important for Muslims to produce works for the mass media and entertainment industries. This is no longer the era of the sole MSA Da’wah table. Sophisticated, entertaining and authentic media production is an imperative for modern Muslims.  When we don’t tell the story, someone else will. 

Make it a Netflix Night?

We may refer to it as Fitnaflix, but let’s all admit that we cannot avoid television and the entertainment industry, for better or for worse. We can however moderate, guide and channel its use. Start breaking the isolation in which many of our children and young adults consume media. Families should watch TV together and use it as an opportunity to model how we select appropriate material and to create teaching and discussion moments. Parents should know what is influencing their kids even if they don’t like it. 

Some parts of the series Messiah, despite its flaws (and an explicit sexual scene in episode 9, not to mention profanity), could be used as a teaching moment about trials and tribulations, the end of times and the importance of Muslims engaging in the entertainment industry in a principled and professional manner. 

Ed’s note: Much of the series’ content is R-rated. Besides depictions of terrorism and other mayhem, sexual activity and brief rear nudity are shown. Mature themes include abortion, adultery, infertility and alcoholism.

Works Cited

[1] T. C. o. I. Al-Tahawi, Hamza Yusuf (trans), Zaytuna Institute, 2007. 
[2] O. Al-Ashqar, Al-Qiyamah Al-Sughra, Dar Al-Nafa’is, 1991. 
[3] [Online]. Available: https://abuaminaelias.com/dailyhadithonline/2014/06/23/dajjal-emerges-khawarij/.

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