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OpEd: Why We Must Reconsider Moonsighting

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Ed. Note: We understand that this is a matter of debate in many communities, MM welcomes op-eds of differing points of view. Please use this form.

When the Crescent Committee was founded in 2013, the Muslim community of Toronto was hopeful that this new initiative might resolve the long-standing problem of mosques declaring Eid on different days. This moonsighting organization was to follow global moonsighting as a methodology – if the crescent were to be sighted anywhere in the world, they would declare Eid. Global moonsighting was seen as a potential way of solving the yearly moonsighting debate which local sighting had been unable to solve thus far. It was hoped that this approach would also ensure congruence with Fiqh Council of North America’s (FCNA) lunar calendar which determines the Eid day in advance based on astronomical calculations.

This year, however, all those hopes were put to the test. Early afternoon on June 3rd, the 29th of Ramadan, the Crescent Committee (CC) started receiving reports that the moon was sighted in Saudi Arabia. Given that it was not possible for it to be seen there based on visibility charts, the committee required corroboration from another country in order to declare Eid. As the day progressed, they got reports from Iraq, Nigeria, Brazil, Mali and even from Maryland in the US. All those reports could not be relied upon because either the committee was unable to get in touch with their contacts in those countries or because the reports did not satisfy the criterion they laid out.

As they were sifting through the reports, the CC was shocked to learn that one of its founding members, the Islamic Foundation of Toronto (IFT), had already declared Eid! IFT is one of Toronto’s oldest and biggest mosques and their leadership decided to declare Eid based on the announcement from Mauritania. Mosques following FCNA’s calendar were already celebrating Eid the next day, so IFT thought it best to join with them with hopes of preserving unity.

With one of its own members having declared Eid and mounting pressure from the community given it was past 10 pm, the CC decided to wait to receive the final (hopefully positive) reports from California. This meant having to wait till sunset on the West Coast which would mean midnight on the East Coast. Unfortunately, even from California, there were no confirmed reports. Finally, at midnight, the Committee declared that they would complete 30 days of Ramadan and celebrate Eid on the 5th of June.

Alas, after spending a frustrating day waiting for an announcement till midnight, Toronto Muslims were told that this was going to be another year with two Eids in the city. This year, however, the split was not between proponents of astronomical calculations and moonsighting, but been proponents of the exact same moonsighting methodology!

Solving a 50-year old problem

This year’s debacle in Toronto represents nothing new; Chicago too waited till midnight this year to hear an announcement. There have been numerous failed attempts to unite the moonsighting community. In 1995, the Islamic Circle of North America (ICNA), Islamic Society of North America (ISNA) and the Ministry of Warith Deen Muhammad joined hands to form the ‘Islamic Shura Council of North America’ with hopes of having a unified Eid declaration. Just like the Crescent Committee, this too was eventually disbanded due to dissenting voices. Other examples to unite and better organize moonsighting include the 2007 National Moonsighting Conference in California and the 2009 National Hilal Sighting Conference in New York. These attempts simply haven’t worked because there are far too many independent mosques and far too many moonsighting methodologies – uniting everyone in the absence of a governing authority is nearly impossible.

The story also highlights the three main problems that proponents of moonsighting have struggled to solve for nearly half a century in North America and other parts of the Western world. These can be summarized as follows:

1) Mosques declaring Eid on different days based on differing moonsighting methodologies. This has created notorious divisions within the community and has led to the awkward situation of families, often living in the same city, not being able to celebrate together. It can also lead to endless argumentation within families as to which mosque to follow with regards to this issue.

2) The unpredictability of the Eid date means that Muslims continue to have difficulty taking time off from work and planning family vacations. This problem is particularly challenging for the hourly-waged working-class individuals who work in organizations with little flexibility. The process of having to explain to an employer the complications surrounding Eid declarations can be a source of unnecessary hardship for many. It is not uncommon for many to take off a day which ends up being the ‘wrong day’.

3) Delayed announcements, especially during the summer months, due to process of receiving and verifying reports after sunset. Not knowing whether or not the next day will be a holiday, often until the late evening, has been a continued source of distress for families every year.

It was the desire the solve these very problems that brought together a group of visionary Muslim jurists and astronomers in Herndon, Virginia in 1987. Organized by the International Institute of Islamic Thought (IIIT), the Lunar Calendar Conference was one of the first attempts to find an innovative solution to the problems posed by traditional moonsighting. A detailed history of the events leading up to the conference and its aftermath have been documented before. In short, Muslim scholars and mathematicians continued work on the astronomical lunar calendar for nearly two decades after the conference and it was finally adopted by FCNA and ISNA in 2006.

A valid methodology from the Shariah

While opposition to FCNA’s lunar calendar was quite strong when it was first introduced, there has been growing acceptance of astronomical calculations over the past 15 years as a result of continued research and education on this subject.

The use of calculations to determine the dates of Ramadan is something which numerous reputable scholars have allowed throughout Islam’s history [1]. While this has always been the view of a small minority, championed mainly by scholars in the Shafa’i legal school, it is still based on a sound interpretation of religious texts. The difference of opinion on this issue arises from hadith of the Prophet where he stated,  “If [the crescent moon] is obscured from you, then estimate it” (فإن غم عليكم فاقدروا له ). A detailed exposition in support of calculations from a classical perspective was recently presented by Shaykh Salahuddin Barkat.

Shaykh Musa Furber, one of America’s leading Shafa’i jurists, also comments on the towering figures from our tradition who supported calculations: “Since the time of Imām al-Nawawī, there has been an evident trend within the Shāfiʿī school of law for acceptance for the personal use of calculations for fasting. While a small number of earlier Shāfiʿī scholars did accept it, it seems to have been confined to a small minority within the school. It was not until the time of Imam al-Nawawī (may Allah grant him His mercy) that the opinion amongst scholars of the school started to shift towards accepting calculations as valid and even binding — even if limited to the calculator and whoever believed him. Although al-Subkī (may Allah grant him His mercy) is usually accredited with causing this shift, some scholars credit Imam al-Nawawī’s himself with starting this trend. The opinion was accepted by both Shaykh al-Islām Zakariyā al-Anṣārī and Imām al-Ramlī, though not by Imam Ibn Ḥajar (may Allah grant all of them from His mercy). These imams form the basis for reliable opinions in the late Shāfiʿī madhhab.”

Understandably, this opinion was considered weak and ignored through much of Islamic history. Some limited its scope and allowed it only when the moon was obstructed or for use by experts in astronomy. There really is no need for calculations in Muslim lands where there exists a centralized authority to sight the crescent and there are public holidays for the entire populace. However, in secular countries with Muslim minorities, this position must be revisited as it offers a very practical solution to the crises we find ourselves in.

Only one way forward

According to a 2011 survey of over 600 mosques in the US, the adoption rate of FCNA’s calendar stood at 40%. At the writing of this article nearly 8 years later, this number has likely increased to over 50%. The survey indicated that about 40% of the mosques followed local sighting while the remainder followed global sighting. Given the recent shift towards global moonsighting, it is likely that the moonsighting community is evenly split between the two positions at this time.

These statistics represent the only logical way forward to solve this decades-old problem: the most efficient way of achieving unity is by converging behind FCNA’s lunar calendar. This methodology is the only real solution to the crises we currently find ourselves in. Not only does it address all our needs, but this approach has also shown to provide immense ease and facilitation for Muslim communities that have followed it in the past 15 years.

The moonsighting leadership has failed to unite despite a half-century of effort; it is inconceivable at this point that this would ever happen. Even if it did miraculously happen, 50% of the community would still be following FCNA’s calendar and all three of our main problems will remain unaddressed. Additionally, with the current trend of uniting behind the approach of global sighting, ‘moonsighting’ has largely become an administrative exercise. It involves the hilal committee simply waiting for reports from abroad and trying to ascertain their veracity. Only a handful of communities go out looking for the moon and establish the sunnah of moon sighting in a bonafide sense.

In large communities where differing Eid dates is a reoccurring problem, advocating for the adoption of the lunar calendar must come from the grass-roots level. Muslims most affected by this problem should lobby their local mosques to change their positions and unite behind FCNA’s lunar calendar.

While it may seem impossible to get the leadership of mosques to abandon an old position, it has already been done. In 2015, nine major mosques in the Chicago area set aside their differences and put their support behind the lunar calendar. This is an incredible feat and has created ease in the lives of thousands of people. If similar initiatives are taken in other cities split along lines of lunar dogmatism, it is conceivable that the moonsighting issue could be resolved in North America within the next five to ten years.

The Prophet told us to calculate the moon if it is obscured by clouds. Today, the moon is not obscured by physical clouds but it is clouded by poor judgment, distrust, egotism, disunity, and pride. We must resort to calculations to determine the birth of the new moon, not because it is the strongest legal position or a superior approach, but because our status as minorities in a secular land necessitates it.

References:

[1]  From SeekersGuidance: Scholars upholding this can be traced all the way back to the first Islamic century. The textual basis for this opinion is the hadith narrated by al-Bukhari, “When you see it [the new moon of Ramadan] then fast; and when you see it [the new moon of Shawwal], then break the fast. If it is hidden from you (ghumma ‘alaykum) [i.e. if the sky is overcast] then estimate it (fa-qdiru lahu);” (al-Bukhari, hadith no. 1900). The last verb, fa-qdiru, can be validly understood to mean calculation. Of the scholars who held this, are Abu al-‘Abbas b. Surayj (d. 306/918), one of the leading founders of the classical Shafi‘i school, the Shafi‘i scholar and renowned mystic Abu al-Qasim al-Qushayri (d. 465/1072), the leading Shafi‘i judge Taqi al-Din al-Subki (d. 756/1355), the Shafi‘i legal theorist al-Zarkashi (d. 794/1392), the renowned Maliki legal theorist al-Qarafi (d. 684/1285), and some Hanafi scholars. The late Shafi‘i commentator al-Qalyubi (d. 1069/1659) held that all sighting-claims must be rejected if calculations show that a sighting was impossible, stating, “This is manifestly obvious. In such a case, a person may not fast. Opposing this is obstinacy and stubbornness.” See al-Mawsu‘ah al-fiqhiyyah al-kuwaytiyyah, c.v. “Ru’yat al-hilal,” vol. 22, pp. 31-4. The leading scholar of the late Shāfi‘ī school Muhammad al-Ramli (d. 1004/1596) held that the expert astronomer was obliged to follow his own calculation as was the non-astronomer who believed him; this position has been used by some contemporary Shafi’i scholars to state that in the modern world, with its precise calculations, the strongest opinion of the Shafi’i school should be that everyone must follow calculations; see ‘Umar b. al-Habib al-Husayni, Fath al-‘ali fi jam‘ al-khilaf bayna Ibn Hajar wa-Ibn al-Ramli, ed. Shifa’ Hitu (Jeddah: Dar al-Minhaj, 2010), pp. 819-22. See also the fatwa of the Hanafi scholar Dr Salah Abu al-Hajj (http://www.anwarcenter.com/fatwa/معنى-حديث-لا-تصوموا-حتى-تروا-الهلال-ول) last accessed 9/5/2016) which states, after arguing against relying on calculations, “However, the position of [following] calculations is the position of a considerable group of jurists, so it is a respected disagreement in Islamic law, whereby, if a state were to adopt it, it is not rejected, because the judgment of a judge removes disagreement, and the adoption of a state is [as] the judgment of a judge.

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Waleed Ahmed writes on current affairs and politics for MuslimMatters. He focuses on Muslim minorities, human rights and the Middle-Eastern conflict. Based out of Montreal, he's currently pursuing a Ph.D. at McGill University in fundamental physics. Waleed also has a keen interest in studying Arabic and French. He spends his spare time reading, playing basketball and praying for Jon Stewart to run in the next presidential election.

3 Comments

3 Comments

  1. Avatar

    wings.io

    August 21, 2019 at 4:13 AM

    This is a great thing, I think everyone feels this information is very valuable, thank you

  2. Avatar

    Gibran Mahmud

    August 31, 2019 at 10:42 PM

    I agree but more importantly there needs to be a robust sort of explanation fiqh wise to assuage the natural fears of scrupulous laymen who are naturally wary of it. I had calculations explained to me fiqh wise and that helped.

    • Avatar

      Blyton

      December 15, 2019 at 2:18 PM

      “The Prophet told us to calculate the moon if it is obscured by clouds.”

      He did not. He said complete the month to 30.

      Global moonsighting has shaky ground to stand on, but calculation is totally invalid. The ummah is not going to unit on misguidance, so let each community do their own thing, what’s the big deal.

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#Society

The Culture Debt of Islamic Institutions

The reality across America is that too many people have used the masjid to serve their own egos, fulfill their desires for power, and give themselves a big building as something to point at and say, “I built that.” Too few have created a vision for the spiritual upliftment of a community and then worked to serve it.

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The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.

Our community institutions are in debt – cultural debt. And the bill is due.

There are major consequences when the bill comes due on a debt you owe. Personal debt can lead to bankruptcy or foreclosure and the loss of your home.

If paid off before the bill comes due, debt can be a tool. Many communities in North America have utilized the qardh hasanah (goodly loan) as a way to expedite construction projects and then pay people back over time. When businesses fail to pay debt back, they are forced to liquidate and go out of business to satisfy their creditors. In extreme cases, like the economic crisis of a few years ago, major institutions repeatedly utilizing debt as a tool became over-leveraged, creating a rippling collapse.

Financial debt is not the only type of debt an organization carries. Every decision made by an organization adds to a balance sheet of sorts. Other types of debt can be technical, or even cultural.

Consider a new company that keeps making the decision to cut corners with their technology infrastructure – creating ‘technical’ debt. At a certain point, the infrastructure will need to be replaced. If not properly planned for, the cost to fix it could cripple the company.

Put another way, impatience and short-term decision making create (non-financial) debts that can destroy an organization.

The cultural debt for an organization, especially Islamic organizations, can be the most devastating.

These decisions may appear rational or well-intentioned compromises, but they come at a cost.

For example, if a community prioritizes money into a construction project instead of an imam or youth director, what is the cost of the compromise? A 5-year construction project means an entire segment of youth who will be aged anywhere between 13 and 18 risk being disconnected from the masjid.

What about the cost of marginalizing the one sister on the board multiple times such that other sisters become disenchanted and unengaged. Or what if the marginalized board member is a youth, or a convert, or a person of color? How is the collateral damage to those segments of the community assessed?

What about when the same 2 or 3 people (even without an official title) remain in charge of a masjid and aggressively push out people not in line with their agendas? Dedicated and hard-working volunteers will end up leaving and going to other communities.

What about when a few people are responsible for creating an environment so toxic and exhausting that volunteers don’t want to come to the masjid anymore? And they get so burned out that they refuse to get involved in a masjid again? Who is going to pay the bill for all the talent that’s been driven away?

What is the spiritual debt on a community that refuses to invest in an Imam or scholar for over 10 years? An entire generation will grow up in that masjid without a local resource to take guidance from. What is the impact on those kids when they grow up to get married and have their own children?

What is the cost of having overly-aggressive daily congregants who yell at people, make people feel uncomfortable, and ultimately make them want to stay away from the masjid?

Will the construction committee that decided to build a customized dome instead of a more adequate women’s prayer space ever make it up to them?

What is the cost on a community of building a massive albatross of a school that can’t cover its own overhead – and yet services less than 5% of a community’s children?

What is the cost on a congregation when the Friday khutbah becomes associated entirely with fundraising instead of spiritual development?

Did anyone plan to repay this cultural debt when they were making decisions on behalf of the community? Who is paying attention to it?

Some communities are able to shift, and make strides. Some communities are able to recognize a larger vision for growing and developing a community spiritually.

For other communities, they are now over-leveraged. The culture debt is due. To continue the financial analogy, they’re at the point of declaring bankruptcy.

These are the masjids that are empty. These are the ones where, pardon the crassness, after a few people die off, the masjid will most likely die out as well because there is no community left to take over.

These are the communities that people avoid, where they refuse to volunteer, and eventually where people stop donating.

The culture debt of the community is that people no longer feel a part of the community, and therefore the infrastructure they worked so hard to build will crumble.

Cultural bankruptcy is the loss of people.

Can the culture debt be repaid? Is there a way out? How do you undo the loss of people?

I was really hoping to have a nice and tidy 5-step action plan to fix this. The reality is, it’s not going to be easy. People don’t realize the collateral damage they’ve caused over the course of 10-20 years despite the good intentions they had.

How do you get them to accept responsibility, much less change?

It’s not going to happen. The change will be outside the masjid. This means there will be a continued rise in third spaces. Parents are using online tutors instead of Sunday schools, making their children even less attached to the masjid. There will be an increase in small groups of families getting together in their homes instead of the masjid to try and build a sense of community. There will be an entire generation of new adults who will not even desire an attachment to the masjid beyond the Friday and funeral prayers.

People will replace the local community with online communities (and sometimes the dubious online personalities leading them)

People will replace the local community with online communities (and sometimes the dubious online personalities leading them).Click To Tweet

We all see the masjids in our community that have been hit hardest by this culture debt. They’re the ones that used to be full and are now empty – while the same 2 or 3 people remain in charge for literally decades. They’re the ones that we fear will eventually close down or be sold off due to a lack of any real community – because the community was never invested in to begin with.

Those in positions of influence should seriously take account of the consequences of their actions on the community. Recognize the wrongs that were done and do your best to rectify them. At the least, seek forgiveness for the ramifications of your actions.

We can no longer make the excuse of having to do what we had to do in order to get institutions up and running from scratch. As the saying goes – what got you here won’t get you there. The reality across America is that too many people have used the masjid to serve their own egos, fulfill their desires for power, and give themselves a big building as something to point at and say, “I built that.” Too few have created a vision for the spiritual upliftment of a community and then worked to serve it.

And now we see the consequences of those decisions. The culture debt is due, and we might not be able to pay it back.

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#Culture

Death In A Valley Town, Part 3 – A Fighter And A Thief

Filing a lawsuit – against anyone at all – didn’t feel right, but the lawyer was an expert in these matters, and Samira seemed adamant as well. “Fine. We’ll proceed with the suit against the city. But not the kid.”

Axe
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See the Story Index for Wael Abdelgawad’s other stories.

Previous Chapters of Death in a Valley Town1. Moving Day2. The Black Jesus

Zombies

AxeZombies were overrunning the world. Yahya was trying to hold his own, but it was hard. Hitting them in the head, like in the movies, didn’t work. To kill them you had to hack at the base of their spines with an axe or ice pick. Hack attack. The pick trick. It was brutal, sickening work. To make matters worse, many of them retained their minds and personalities, so they would try to negotiate with you, or plead with you to stop, but if you stopped they would attack and devour you. Yahya did not know if he could exist in this new, merciless world.

But he had no choice. There were people he loved here, and he must protect them. That was what home was, wasn’t it? Being with the people you loved. Laughing and crying with them, fighting for them, dying for them. That was the only home that existed in this world, wasn’t it? And if they loved you back it was wonderful, but you couldn’t count on it, because orphans were unwanted. That was the essence of orphanhood: to be abandoned, to be alone.

No matter, no matter! He swung his axe, sweat flying from his face, zombie blood spraying. His sister Yusra possessed karate skills and had hardened her hand to the point that she could snap a zombie’s spine with a karate chop. She was cutting through the monsters like a harvester through wheat. His wife Samira was using her strict, motherly voice, commanding the zombies to “stop this horsing around.” That wasn’t working at all. A man’s voice came over the P.A., telling the zombies he would sue them for ten million dollars if they didn’t cease and desist…

* * *

His heart raced. But the smell in the air was not of blood, but of lemon disinfectant and laundered blankets. His twin sister Yusra was saying, “He’ll be fine, Samira. He’s been through much worse, trust me. He may not look it, but he’s as tough as they come.”

Was he still dreaming? What was his sister doing here?

His mouth and throat were as dry as moon dust, while his entire body ached as if he’d been tenderized with papaya juice and a mallet. He made an effort to open his eyes and immediately squinted, blinded by too-bright overhead lights. Blurred ceiling panels… everything white… This didn’t look like their little apartment in Fort Worth. Where was he? Oh, wait… that’s right, they’d moved to California. To… Alhambra. Alhambra! The memories rushed back in a flash flood. The cops, the beating, the jail. Did that really happen? Or was it a bad dream?

He tried to push up with his hands in order to sit up, and discovered that his left arm was encased in a black plastic splint and was cradled against his chest in a shoulder harness. Pain hit him like a matatu bus. His head hammered, his arm ached all the way to the bones, and the rest of him just generally hurt.

“Oh, ruh albi. Lie still.” Samira was there, sitting on the edge of the bed. She wore no makeup and, in his view, never needed it, since she was extraordinarily beautiful as is, as Allah made her. But her eyes were puffy, as if she’d been crying. Her long black hair was tucked away beneath a gauzy orange hijab. She loved wearing colorful clothing. She cupped his chin and kissed him with her full lips. Ouch, that hurt too! A sudden thought came to him and he blurted out, “The kids?” He was filled with an irrational fear. Had the kids been hurt? Had they been taken away?

“They’re fine.” Samira stroked his cheek. “I left them with Munirah. She’s been very kind.”

Munirah, he remembered, was a nurse who worked at ACH – Alhambra Community Hospital. Samira had met her on her first day at work, and they’d become instant friends.

“I had a crazy dream,” Yahya said slowly. His throat was so dry. “You were there, and Yusra too.” He rubbed his face, remembering. “You should have seen her. She fought like a machine.”

“Nice to know,” Yusra said. “That my talents are well regarded, even in your dreams.”

Yahya jerked in surprise and looked around the room for the first time. To his right a large window filled the wall from hip height to the ceiling. It had a wide sill on which one could sit and look outside. Someone had placed a profusion of flower vases there. His sister Yusra perched among them, looking sleek and sangfroid as always.

Yusra was his fraternal twin, and though shorter than him she still stood an imposing 5’10”. She was thin, her features chiseled and uncompromising, her hair straightened but short, Halle Berry style. She wore a navy women’s suit patterned with yellow flowers, and a yellow blouse that buttoned up to the neck. Knowing Yusra, that suit cost more than Yahya made in a month. No doubt it was made by Gucci or Armani, or some other designer whose name ended in a vowel. And no doubt it was either stolen, or paid for with the proceeds of something stolen. Though Yahya loved his sister, he was under no illusions as to what she was. She was a fighter and a thief, just as she’d been back when they were kids in foster care. Except that back then she fought and stole to protect and feed the two of them. Now, she just did it to do it. She was a lustrous, sinewy tiger with a taste for man-flesh, hunting for the savage joy of it. Thriller killer.

“What?” Yahya had so many questions crowding his mind, he didn’t know where to start. “What are you doing here? Where am I?”

“Be nice, honey.” Samira squeezed his hand. “You’re at ACH.”

“It’s wonderful to see you too,” Yusra said. “My little brother is arrested and nearly beaten to death. Of course I’m here. And I have news about Baba. I have a source-”

“Stop!” Yahya held up his right hand to silence her. The very last thing he wanted was to hear about her delusional, never-ending obsession with “finding” their dead father.

Yusra’s face went as hard as stone. He’d offended her. Whatever, he couldn’t worry about that. Arrested, she’d said… that’s right, he’d been arrested. This didn’t make sense. SubhanAllah, his throat was like the Mojave desert! “I need water, please.”

Samira poured him a cup of water from a pitcher that sat on a small table. He drank, then tried to get things straight. “Where am I? How did I get here? Why am I not in jail anymore?”

As he was speaking, the door opened and a tall, lean man entered. “I can answer that,” the man replied in a deep voice. He was clearly Arab, and GQ handsome. He wore a finely tailored charcoal suit and blue tie, and was clean shaven.

“As-salamu alaykum.̈” The man shook Yahya’s hand. “My name is Basim Al-Rubaiy. I’m an attorney with CAIR Sacramento. Initially you were charged with felony menacing, resisting arrest and burglary.”

“That’s nonsense,” Yahya commented.

“Of course. The night of your arrest – last night – the local news media aired a video showing the police beating you without justification. The police ROR’d you and transported you here. This morning I filed a motion to have the charges dropped, and posted bail. I’m currently drafting a lawsuit against the police department.”

“We’re going to sue them for ten million dollars,” Samira added.

“I don’t care about the money,” Yahya said reflexively.

Samira sighed. “I know you don’t, babe. You never do. But the money isn’t the point. The money is how we get their attention, make them take action against their officers.”

“She’s right Mr. Mtondo,” the CAIR lawyer added. “Lawsuits are the primary tool available to us to demand justice. Hit them in the pocketbook and they listen. Gives us leverage. We should also sue Chad Barber, the man who called the police on you for no reason.”

“Don’t worry about this Barber clown,” Yusra commented. “Point me in his direction and I’ll take him apart. He likes calling the cops? When I’m done his fingers will be pick-up sticks. Let’s see him call anyone then.”

“Yusra!” Samira exclaimed.

Yahya sighed heavily, already weary of his sister’s drama. Not that he didn’t take Yusra seriously. He knew she was quite capable of executing her threats. Violence triggered and excited her. But he needed facts. He looked to the lawyer. The man was confident, as if he’d been through this a thousand times before. Maybe he had. “Chad Barber. Is that the white boy across the street and two houses down? Twenty, twenty one years old?¨

“I don’t know, let me check.” The lawyer opened a briefcase that sat on a small table by the window. He looked through a file. “Chad Barber, 714 Minarets Avenue. I don’t have his age. And sister,” he added, addressing himself to Yusra, “I would caution you against illegal or precipitous action that could get you or your brother arrested, not to mention torpedo his legal case.”

Good, Yahya thought. Let someone else talk sense to her. 714 Minarets… Yup. That was the house. He was sure it was the young man who’d flipped him off. He pursed his lips. Filing a lawsuit – against anyone at all – didn’t feel right, but the lawyer was an expert in these matters, and Samira seemed adamant as well. “Fine. We’ll proceed with the suit against the city. But not the kid.”

Anger flashed on Samira’s face. “That man set this whole fiasco in motion. He endangered all of us, including our children. You could have been killed. And why? Because we’re Muslim. We can’t let him get away with it.”

“She has a point, Mr. Mtondo,” the lawyer added.

Yahya held up a hand to the lawyer, who was beginning to get on his nerves. The man seemed to take his point, and stopped talking. Yahya looked towards Samira. “I said no. The city I’ll go along with for now. But the kid, no.”

“But why not?”

Why not, indeed? Yahya’s eyes wandered around the room, taking in the line of flower vases and bouquets by the window. Who had brought those? Did they know that many people in Alhambra? “Do you know,” he said eventually, “about the Jewish woman, Zainab bint Al-Harith, who brought a poisoned lamb to the Prophet Muhammad as a gift?”

“He forgave her,” said Basim, the lawyer.

Yahya was impressed. “Yes. The woman tried to assassinate him, and he pardoned her.”

Samira gave an annoyed cluck of the tongue. “Are you the Prophet now?”

“Though he later ordered her executed,” Basim added.

“That’s because Bishr ibn Al-Baraa’ died. He was the first to eat of it. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) forgave the attempt on his own life, but he could not waive the punishment for the murder of someone else.”

Samira raised a finger. “Hold on. Don’t I remember reading that the Prophet suffered the effects of that poison for the rest of his life?”

“Yes.”

“Aha!” She pinched his earlobe and glared. “You see what happens when you let bad people get away? We’re filing a lawsuit, not putting his head in a guillotine.”

Speaking of heads, his own head was pounding. Trying to escape this conversation, he said, “I’ll consult with Imam Saleh.”

Samira looked at him with eyes narrowed. “Okay, But you’re too soft on people, Yoyo. And look how they repay you.” She waved a hand at his ravaged body.

As if proving her point, he attempted to sit up and swing his legs over the side, only to find the world spinning like a merry go round. Without warning he bent over and vomited over the side of the bed. How embarrassing. In front of the lawyer and everything. Samira fussed over him, wiping his mouth and telling him not to worry about the mess. “Lie back down, baby.”

But he did not lie down. He insisted on checking out of the hospital, to his wife’s outrage. He didn’t want to leave the kids with strangers, or at least someone they were not familiar with.

Samira had brought a fresh set of clothing, since the lawyer, Basim, had taken the clothes he’d been wearing as evidence. They were little more than bloody rags, it seemed. A nurse brought a wheelchair. The attorney, Basim, shook Yahya’s hand, promising to check on him tomorrow. “By the way,” the lawyer added, “your shoes were not among the clothes the police turned over to me. They didn’t take them away, did they? If so I will add that into the lawsuit.”

“No. I gave them away.” From the corner of his eye he saw Samira’s sharp gaze, and knew he’d get an earful later.

* * *

Yahya sat in a wheelchair as Samira pushed him through the courtyard in front of the hospital, on the way to the parking garage. A woman in a hijab sat there, reciting Quran and tossing birdseed to a flock of tiny birds that hopped and flitted all around her. What a strange scene. And the sister looked so much like – wait a minute!

It was his older sister, Hafsa. Yahya was stunned. It was impossible for her to be here. Hafsa did not travel on airplanes. In fact she rarely left her small suburban home in Chicago. And she most certainly did not visit hospitals. She was terrified of germs. But here she was. Birds were gathered all around her. Yahya was no expert, but there were several of the tiny ones he believed were called sparrows, along with a finch – he recognized it because of the red scattered across its head and chest – and a bluejay that was trying to bully the rest. They hopped and flitted, trying to be the first to catch the seeds.

A handful of hospital workers – nurses and technicians – sat in the courtyard as well, eating or chatting, and many watched Hafsa curiously. Yahya had to smile. If this were a scene from a Turkish movie, he would think it cliched – the saintly hijabi, gathering the animals like some Sister Doolittle, charming them with the word of God. But it wasn’t a movie. It was just Hafsa. When she saw him she stood and rushed to him, then bent over to embrace him and kiss his cheek. She looked good. She’d always been chubby, but she’d lost a little weight.

“How did you get here?” Yahya wondered aloud. “I thought you didn’t do airplanes. Or hospitals.”

“Overnight flight. And for my little brother I’ll always make an exception. Actually I’m doing better with the phobias. Still couldn’t convince myself to go up to your room, though.”

The sun was going down, and Yahya shivered in the evening autumn air. “Come on, let’s go home. I’m excited for you to meet the kids.”

Try the Bak Bak

Chad’s eyes nearly popped out of his head when he saw the silver Honda Accord pull up and the sand-chigger get out. Sitting on the porch, guzzling his sixth beer of the day – pretty much his everyday routine, he goggled at the scene, setting his beer down beside him. There were more Muzzies now! They were multiplying like rats. The Muzzie had his wife and kids with him, and also another Muzzie broad in a headscarf, and a tall, dark chick in a suit who was pretty hot, actually. I mean, Chad thought, she’s not white, but hey, a hot mama is a hot mama.

But that wasn’t the point, he reminded himself, renewing his sense of righteous indignation. Un-freakin-believable! Sure, he’d had seen the video that showed the rag-head getting his ass kicked. He was pretty sure Alan, the fairy schoolteacher, was the one who filmed it. And yeah, the liberal groups – like the NAACP, aka National Association for the Advancement of Commie People – were making the usual noises about police brutality. But so what? They were always squawking. They needed to have their heads cut off like the clucking chickens they were. But that was beside the point. The point was that he, Chad Barber, had helped to catch a rag-head terrorist here in his own town, and the cops had let the dude go! What the hell? In Trump’s America?

He watched the rag-head limp into the house with the wife helping him. The two little kids flanked them, one holding the mom’s hand and one the dad’s. Chad ground his teeth. Okay. The police had let the rag-head go. That was the reality. It was up to him now, Chad Barber, to make the next move. He knew exactly what he would do. He would get his friends together, and they would beat the truth out of the rag-head. It would be easy. Dude was an Uber driver, right? They’d call for an Uber to some remote location, like out in the country. When the rag-head showed up they´d lay into him with baseball bats. Break his arms and legs. By the time they were done he’s tell them all about his terrorist plots. He’d name names, give up the whole network. Then the cops would have to send him to Guantanamo for real.

A smile broke out on his face. He felt suddenly energized, like he wanted to jump up and run a mile. For the first time since he’d lost the Walmart job he felt filled with a sense of purpose. Damn, it was a good feeling!

The whole family went into the house, except the hot mama. She turned and stared at him from across the street. Chad sat up straight and sucked in his beer gut, trying to look manly. To his surprise, the woman began to cross the street, walking directly toward him. Her walk was athletic and poised, like a dancer. Damn she was hot. For a second Chad thought he’d lucked out. Maybe she wanted a beer. Maybe he could get some action going! But her stride was too rapid, too purposeful. Chad grew nervous. Then he saw her grim expression, and noticed that her hands were balled into fists. It occurred to him that her athletic, powerful walk was not that of a dancer, but a fighter.

“You little punk,” the woman growled. “I’m going to beat you bloody.”

Chad yelped and leaped to his feet, spilling his beer. The woman started up the steps and Chad turned and ran, dashing through the front door and locking it. Should he call the cops? But when he peered through the curtain the crazy bitch was crossing back to the rag-head’s house. She went inside, not looking back. Christ! What a psycho. What was her problem anyway?

Chad seethed. This was war. He considered. Who could he call? As he was puzzling over it, his little sister walked out of the house wearing slippers and pink pajamas that hung loose on her petite frame. Her mousy brown hair was pulled back into a ponytail. Carrying a plate of chocolate chip cookies balanced on one hand, she descended the crumbling porch steps and started across the lawn.

Chad stepped outside. “Where you goin’ with that? Can I have one?” Not that he always needed to know what Amelia was doing, but she was his younger sister after all, even if she was nineteen years old and technically an adult.

“Stuff it, you beer-blooded clownmeister.”

He grinned. Where did she come up with this stuff? She crossed the street, her slippers slapping the ground with every step. With a sudden sense of alarm, he watched as she made a beeline for the rag-head family’s house. “Amelia,” he called out, but she ignored him. She rang the doorbell. What the holy hell was she doing? Didn’t she know what had transpired yesterday? “Amelia!” he bellowed. “Get your skinny ass back here! That’s the enemy over there!”

He watched, stunned, as the rag-head wife opened the door, still wearing her stupid oppressed orange scarf. What, did she think her hair was some kind of holy relic that ordinary people couldn’t look at? Or did she imagine she was so stunningly beautiful – some kind of Muzzie supermodel – that her beauty would blind mere mortals? Morons.

Then, as he watched, Amelia entered the rag-head house! What was that pigeon-brained mouse turd doing? And was it his imagination or were those her slippers in front of the door? Why had she taken them off?

Chad paced the weatherbeaten porch, squeezing his forehead with one hand and ignoring the pool of spilled beer from earlier. He was going to knock his sister’s bowling ball of a head off her shoulders. She was consorting with the enemy. She was a traitor. She was-

She came out of the house. She was smiling – smiling! – and still carrying the plate, which looked like it still had food on it. Hah! They’d sent her and her infidel cookies packing. As she cut across the lawn, he lit into her, cursing her for consorting with the enemy.

Baklawa“I had to do something,” Amelia said, “to make up for that stupid stunt you pulled. Mama’s afraid they’ll sue us. She said we should try to make friends. Besides, look what they gave me.” She took a golden colored square from the plate and held it out to him. “It’s called baklawa. With a w, not a v. It’s delicious.¨

He knocked the small treat out of her hand, sending it flying onto the lawn. “Get that bak-bak crap out of my face. It’s probably poisoned.”

Amelia glared and held the plate with the remaining treats out of his reach. “If I had a lighter I’d set your stupid mustache on fire and watch you slap yourself to death, you rockwitted plague virus.” She stomped into the house, slamming the door behind her, at which point Chad heard their mother shouting at him – at him! – not to slam the door.

He sighed and smoothed his mustache. What had he been thinking about? Oh yeah, who to call. Why not his best friends, the guys he’d gone to high school with? His fellow track team members. Bram and Ames. Bram was very smart, which could be a problem at times. He didn’t believe in the separation of races like Chad did. Said it was “illogical and only the product of poverty-fueled desperation.” Idiot. Like those ten-dollar words actually meant anything. Just a lot of hot air. But in the end he was a follower, not a leader. A sheeple. He’d do whatever Chad said. Plus he was a big guy, not tall but thick and solid like a rhino. Could come in handy. On top of all that he was a pot dealer and always had money. The two of them got together all the time to smoke weed and play Call of Duty. Sometimes they went out to Rebel Saloon in Old Town – with Bram buying of course – and drank themselves off the stools.

Ames, though – he was a moron, but he was a karate guy. He went to tournaments and won trophies, the whole deal. He’d be a good one to have along. Kick that psycho hot mama’s skinny behind. Chad hadn’t seen him in a couple of years, and Ames might not be as down for the white race as Chad was, but surely he would understand the threat? This was about protecting the American way of life.

There was Mad Morry. They weren’t close anymore, since Morry seemed to spend more time in prison than out. But Chad was pretty sure his thuggish friend was out at the moment. Morry hung around with some scary dudes, and Chad was pretty sure Morry was tight with the Aryan Brotherhood. He would have no problem beating the blood out of a rag-head. Except… Morry scared him. Chad was pretty sure he had killed people, even women. He’d heard that Morry had been involved in the disappearance of a spook family in Oakhurst.

Jim might be down. He was three years older than Chad and had been a friend ever since Chad was eleven, when they’d been neighbors. Well, sort of a friend. Chad used to go over to Jim’s house to listen to music and lust after his busty older sister Cheri. Jim was a dope dealer and would give Chad free liquor, weed and pills. To be honest, Chad had never really wanted those things back then, but he’d taken them so he wouldn’t look like a pansy in Jim’s eyes. Jim was also a bully and a sadist. Once he burned Chad’s arm with a hot glue gun. Another time he used a nail gun to drive a nail through the back of Chad’s hand. But Chad never snitched on him, and as they got older and Chad filled out, the bullying mostly stopped, though it continued in verbal form, with Jim often calling him names.

No, forget Mad Morry and Jim. Screw them. Best to stick with Bram and Ames. Chad would be able to control them, and he’d be in charge. The boss of his own posse.

He tried Bram first, but got his voicemail, so he called Ames.

“Chad my man!̈”̈ Ames’s deep voice, midwestern accent – his family had moved here from Wisconsin – and enthusiastic manner made Chad smile. It was like nothing had changed and no time had gone by. Why had he and Ames fallen out of touch? The guy was always up for something fun. Chad explained to Ames about the rag-head, and how he wanted to lure the man to a remote location and beat him up. And maybe beat up the hot sister too.

“Dude, you been hittin’ the sauce or what? Let it go, brother. Live and let live. I’m a business owner now. I have my own dojo. I can’t risk my business over-”

“You have your own dojo?” Chad was amazed. He didn’t know anyone his own age who owned a business.

“Yeah, it’s on Second Avenue in Old Town. You should come by sometime.”

“Why do you have to call it a dojo? Isn’t that a Jap word? Why don’t you just say gym?”

Ames sighed. “I know it’s kooky but we’re traditional. We belong to a federation based in Japan. We take pride in maintaining the traditions of-”

Chad cut off the practiced sales pitch, realizing this was getting off track, and not really caring about this issue anyway. “Yeah, yeah, that’s fine. But you’re missing my point. The ragheads are in my freakin’ neighborhood. They gave my sister bak-bak. They might sue me. They-”

“Whoa, hold up. Your sister? They what? What’s bak-bak? You sayin’ they did something to little Amelia?”

Chad realized that Ames had misunderstood him. “No, they-” He stopped himself, remembering that Ames had always had a crush on Amelia, God knows why. He could use this. “I mean, yeah. They did. They messed with her, man. She’s really upset.”

“What? What did they do?”

“You know. The rag-head tried to, you know, mess with her. Amelia barely got away. Had to take off her slippers to run.” Well… she did take off her slippers, right?

“Hold up, man, hold up.” Ames’s voice was angry now. “He tried to rape her? That’s what you’re saying, right?”

Chad felt a sense of unease creep over him. This white lie was going a bit further than he’d intended. But he was committed now. He couldn’t back up without losing all credibility.

“Yup. The guy’s a predator.”

“Did you call the cops?”

“Of course. They even arrested him.” That was true enough. “But the cops couldn’t do a thing. They let him out the next day. We have to do something.”

“Count me in, buddy. That sonofabitch won’t be able to walk when I’m done with him. I’m going to kick his nuts until they come out of his ears.” Ames’s voice held rage and firmness of purpose. Exactly what Chad wanted to hear.

When he was done with the call, Chad walked into the house, smiling to himself. Bram would be down too, he was sure. Dude was a sheep. Chad could manipulate him into anything. They would put such a beatdown on that rag-head. Chad considered… It would be cool to really crush the guy’s arms and legs, destroy them so he’d never walk right again. Stomp on his fingers too. And if he could get that hot mama psycho bitch alone, he could teach her a lesson too. Not rape her, just mess with her a bit. Show her how to respect the white race.

He spotted the tray of bak-bak on the kitchen counter. He was pretty hungry, actually. He took one and tried a tiny, testing nibble. Oh – my – God. It was delicious. The layers of pastry were crunchy and sweet, held together by honey it seemed like, with a dusting of crushed pistachios on top. Holy swastika. He devoured the little square pastry and grabbed another. As he ate, he considered. He’d need to make some notes and plan this thing right. It was finally coming together.

* * *

Next: Part 4 – The Psychology of Forgiveness

Reader comments and constructive criticism are important to me, so please comment!

See the Story Index for Wael Abdelgawad’s other stories on this website.

Wael Abdelgawad’s novels, Pieces of a Dream and Zaid Karim Private Investigator, are available on Amazon.com.

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#Culture

Death in a Valley Town, Part 2 – The Black Jesus

Yahya took a few steps toward the phone and stopped. A muscular, brown-skinned man with numerous tattoos on his chest and arms sat huddled on the concrete bench, pressed into the corner. He wore no shirt or shoes, and his thick arms were wrapped around his torso as he shivered. His eyes were red slits.

Sword and sheath
Support MuslimMatters for Just $2 a Month

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The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.

See the Story Index for Wael Abdelgawad’s other stories.

Previous Chapters of Death in a Valley Town1. Moving Day. Author’s note, 1-5-2020: It’s been a while since I posted Chapter 1. Please go back and re-read it, as I expanded it and added some important details. I also changed the title, which was formerly”To Kill a Muslim”.

The Slap

At first everything had gone beautifully. Seeing the raghead dropped like a buck in hunting season, that had been awesome! Chad cheered and laughed, shouting, “Pick it up, pick it up!” What his coach used to shout at him when he was jumping hurdles. He liked to shout it at random, exciting moments. It made him feel like an authority figure. He watched gleefully as the cops carted the miserable sand chigger away, probably to Guantanamo where he belonged.

Now it was going sideways. Angry neighbors surrounded him on the porch, arguing with him and each other. They’d seen the two officers questioning him and had figured out that it was he who called them. One of those stupid cops accused him of filing a false police report. He said detectives would be around later to question Chad further, and that “filing a false report of terrorism” was a federal crime! Unbelievable. He’d caught a terrorist on his own street and now he was the criminal?

“He was right to call them!” shouted Eggers, the short, chubby guy from four houses down who owned three pit bulls and wore a t-shirt that said, “You stomp on my flag, I stomp on your ass.” “We don’t want their kind on our street. We have to keep our kids safe.”

“You don’t have kids,” retorted the dark haired, wide-hipped lady who walked five miles every day. She was Armenian or some crap. Not as bad as camel huggers, but not really white either.

“Yes I do, just because they live with my ex, so what, my point stands.”

“It’s racist,” another woman interjected. That was the blond lesbian from the corner, the one whose grown daughter lived in a camper in front of the house. “Muslims have as much right to live here as anyone. We have freedom of religion in America.” She pointed an accusing finger at Chad. “You had no right to do that.”

“Shut up dy*e!” Jessica, the teenager from directly across the street, was red in the face, spit flying from her mouth. Chad knew she had a crush on him. Pimply-faced little nitwit was always trying to bum a beer off him. He’d seen her drinking with some stoners at Dry Creek Park once and had taken her into the bushes and made out with her, but she reeked of old sweat overlaid with strawberry perfume, and he had no desire to repeat the experience.

“Don’t talk to Chad that way,” Jessica went on. “At least he’s standing up for the white race.”

“I’m not racist,” Chad muttered. “I’m not against anyone. But coloreds should know their place and stick to their own kind. And Muzzies are different, they’re raghead terrorists. Not normal like us.”

“Oh my God,” Alan said. He was a married father who lived right next door to where the Muzzies were moving in. He taught school at Alhambra High. “This is sickening. Where are our youth getting these ideas?”

Chad snickered at Alan’s use of the word youth. What did the dork think this was, a PBS program? Fairy.

Alan addressed himself to Chad and Jessica. “We hold these truths to be self-evident, that all men are created equal. Do you know those words? That’s from our Declaration of Independence. Do you know what self-evident means? It means anyone with a mind and a heart can see that all human beings are the same, we’re all equal. That was written almost two hundred fifty years ago.”

“We don’t care about your stupid declaration,” Jessica retorted.

“All your opinions don’t mean squat,” Chad said. “‘Cause the cops agree with me. That’s why they arrested the raghead’s ass. Proves I’m right.”

“You’re not right,” Alan the teacher insisted. “I saw everything. The police’s actions were abusive and illegal, and I’m going to make sure everyone knows it, including the cops, the city council and the TV news. And you, Chad Barber, will be charged with filing a false police report, and you’ll be billed for the cost of the city services you wasted, which I’m guessing will be around one hundred thousand dollars.”

That was when Chad’s mom appeared, hungover and red-eyed, hair plastered to one side of her face, shielding her eyes from the light. It took her a minute to understand what had transpired, at which point she turned to Chad and slapped him hard across the cheek. “You little moron,” she growled, her upper lip curling in disgust. “We don’t have money to pay any damn fines! If they bill us a single red cent I’ll take it out of your hide, I swear to God. I thought I was free of your dad’s racist garbage. But you’re an idiot just like he was.”

Chad thought he was beyond caring what his drunken slut of a mother thought, but her words pierced his heart. He hardly cared about the slap – that was nothing – but hearing her insult him in front of all these people make him shrink up inside like a wounded child. He threw his beer can on the grass and stomped into the house.

“And fix this damned-to-hell porch!” his mother screamed after him.

They were all against him, but he didn’t care. He’d show them he was right. If that raghead got out of jail, Chad would beat the truth out of him. Pick it up, pick it up. Then people would realize that Chad was a hero for standing up for his race. As for his mother, she would get hers when RaHoWa came, that was for sure. Especially since one of her boyfriends was black. Wait, Chad thought. I don’t believe in RaHoWa, do I? It was confusing sometimes, trying to remember what was true and what wasn’t. The Muzzies were evil though, that much was sure, and Chad intended to make a lesson out of this new neighborhood raghead, no matter what it took.

Mwanga

Sword and sheath

Yahya ran up a forest path. He was muscular, his calves and thighs as hard as iron, his bare feet calloused. He wore furs, and his beard was long and full. In each hand he carried a sword, one as long as his arm and the other half that length. The swords’ surfaces were engraved with writings that detailed all he had seen and learned in life. There was a lot of it, for he had traveled far and fought many evil men and vicious beasts.

He must get north. The tribes were not expecting him, but he carried a message that must get through. The path became rocky, with stone outcroppings on either side. Soon a sheer cliff face loomed, blocking his way. He’d known this would happen, for this formation ran for thousands of miles, dividing the southern lowlands from the northern highlands. But he’d heard rumors of a cave system that ran beneath the mountains and emerged on the northern side. He prowled the base of the cliff until he found a sinkhole. Dropping into it, he discovered a cave opening. He entered, and the darkness swallowed him like the throat of a dragon. How would he proceed in this sightless void?

His swords began to glow. This did not surprise him, for they were objects of power. By their light he ran, squeezing through fissures and occasionally strapping the swords to his back in order to climb. Relying on his internal sense of direction, which was extraordinary, he found a tunnel that ran north. It was so large that the light of the swords did not reach the roof. Soon he began to sense movement above. Things scurrying, creeping. He raised the swords and shouted, “Mwanga!” and the blades blazed with brightness like tiny suns.

Leathery creatures with bright fangs seethed across the roof of the cave, covering it. Their eyes were dead black, and their winged bodies long and serpentine. They crawled and slithered over and under each other, so that the entire ceiling appeared alive. When the light hit them they shrieked. For a moment they froze, only their obsidian eyes moving, tracking him. Their muscles bunched. They attacked.

Yahya spun, wielding both swords simultaneously. He ducked, rolled, and leaped as the weapons blazed. Battling without thought, operating purely on instinct and sanguinary experience, he cleaved monstrous heads from leathery bodies, severed scaly torsos, and littered the cave floor with wings and limbs. Even as he fought he never stopped moving north, driving his way through, the swords slicing, spinning, chopping. The creatures bit his shoulders, arms and legs, even his face. They slashed with claws and clubbed with tails. The air was coppery and hot with blood.

Finally, daunted by Yahya’s prowess and his terrible, frightening swords, the creatures retreated. Leaving bloody footsteps, Yahya ran on.

After what seemed like days of running and might indeed have been so, the tunnel narrowed and the roof came down to his head. Abruptly the tunnel ended in a stone door. It glittered with inlaid gems arrayed in mystical patterns, and was carved with the words ni wenye haki tu. Only the righteous. Yahya knocked and waited, then louder. Nothing. He pushed with his shoulder, but the door would not budge. He took a deep breath. His entire body pulsed and burned with the pain of myriad cuts, bite wounds and bruises. He gathered the last of his energy, took a deep breath, invoked the name of God silently and touched the door with the tip of his right index finger.

The door swung open. Bright sunlight flooded in, making Yahya squint. When his vision adjusted he saw a land of green grass and tall trees, and a great blue river that wound in the distance. Two women stood before him. They wore long multicolored robes and scarves on their heads, and their mahogany faces were serious.

“What do you bring?” one asked.

“A message.”

“And?”

What else did he have of value? Only his swords. He held them up, crossing the blades. But they were books, one large and one small, the covers glinting with inlaid gold lettering. On one cover shone the words, “You were on the edge of a pit of fire,” while the other said, “He saved you from it.”

The women stepped aside. “Welcome home,” one said.

“No,” Yahya replied. “I have no home. I’m an orphan. No center, cave, clan or tribe. No one, nothing, nowhere.”

* * *

Something jostled him and he opened his eyes. Were the creatures attacking again? No… that was a dream. But reality was just as strange. He was lying on the back seat of a car with his hands restrained behind his back. And – pain. It hit him like a train with no brakes, making his breath catch in his throat. His entire body ached, including his head. His lips were swollen and split.

Two men were talking in the front seat as the car jounced over a potholed road. A metal screen separated the back seat from the front, and Yahya realized he was in a police car. He tasted blood, and there was a wetness on the side of his head and neck that might be yet more blood. His left arm in particular was on fire. His kufi was gone and one of his pant legs was torn from the knee to the ankle, exposing a lacerated and bloody shin. Then he remembered… They’d Tased and beaten him. For no reason at all. No warning. He was about to speak up and protest when the words of the officers in the front seat pierced his mind’s fog.

“You know that was wrong, Jay,” said the cop in the passenger seat. “We messed up. The guy did nothing wrong. We need to take him to the hospital, not to booking.”

“Shut up,” the driver said. “You don’t say another word. We responded to a report of suspicious activity. We ordered this son of a bitch to lie down, but he resisted arrest. For all we knew he had a weapon or an explosive vest. We acted to protect the citizens of this town.”

“That’s B.S. and you know it,” the passenger said, but the certainty had gone out of his voice.

“Don’t tell me what I know, you boneheaded rookie. You say exactly what I told you to say, or it’s your job and mine and maybe worse, you understand?”

“Yeah,” the passenger cop muttered. “I understand, sarge.”

The conversation died. A fresh wave of agony hit Yahya like a cricket bat. Beating him like a bat. Rat-a-tat-tat. He gritted his teeth, then spoke. “Officers, I need medical attention. I think my arm is broken.”

The two cops looked back in surprise. The passenger was the young red haired cop who’d Tased him. The other – the sergeant – was a middle-aged cop with a beer belly and a thick head of salt and pepper hair. “Shut up,” the sergeant growled. “You don’t speak unless you’re spoken to. One more word and I’ll stop this car and kick your ass again.”

“Why?̈” Yahya did not fear the man’s threats. Let them do what they would. La ilaha il-Allah.

The sergeant turned and shot Yahya a quizzical look. “What do you mean why? Because I can, that’s why.”

“But why would you want to hurt me? Your job is to protect and to serve. I’m a citizen of this town like any other.”

“Can you believe this freaking guy?” the sergeant said to his fellow cop. Then, addressing Yahya again, “You’re no citizen, you’re a criminal.”

“What crime? What am I charged with?”

“Trespassing for starters. Menacing, disturbing the peace, resisting arrest, assault on a police officer. You’re going down, douche.”

“Trespassing? That’s my house you arrested me at. I’m a rideshare driver. My wife is a doctor at Alhambra Community Hospital.” He saw the two men exchange looks. They hadn’t known any of that.

“I told you to shut up,” the sergeant repeated. Yahya realized nothing he said would make a difference. Maybe someone at the station would listen.

They did not.

The Black Jesus

Jail holding tank

He was led into the station limping and bloody, where he was fingerprinted and photographed, then deposited in a cube-shaped and locked booking room that contained a steel toilet, a molded concrete bench that extruded from the wall, and a payphone. The numbers of various bail bonds agents were written in ink on the wall beside the phone.

Thank goodness, Yahya thought. I can call Samira and let her know I’m alive. He wondered if it was time to break his fast. There was no clock on the wall. How much time had passed? He couldn’t think clearly. The pain in his arm was like a red sea whose waves broke over him again and again, pounding, carrying away his rational mind.

He took a few steps toward the phone and stopped. A massively muscular, brown-skinned man with numerous tattoos on his chest and arms sat huddled on the concrete bench, pressed into one corner of the square room. He wore no shirt or shoes, and his thick arms were wrapped around his torso as he shivered. His eyes were red slits. He was like a suffering mountain, so powerful and solid but mined and clear-cut, and reduced to a naked, frigid mass.

This was all so familiar, like a recurring nightmare. Scenes of his youth came back to him. Living as a foster child, doing his best to survive in facilities not unlike this one. He would make it through this, just as he had survived that. Hadn’t he been passed around from one uncaring family to another? Hadn’t he come through it all as strong inside as a baobab tree? Hadn’t Allah brought him to the deen, showing him a place where he would always be welcomed and loved, by God if none other? He would get through this. Be patient, he told himself. Be patient and trust Allah.

In spite of his own considerable pain, Yahya felt a wave of sympathy for the shirtless man. No matter how bad one’s situation, there was always someone who had it worse. He considered. He could not give the man his shirt, because then he’d be the one shivering. But he could give his shoes. He took them off and approached the man.

“You need these more than me,” Yahya offered, but the man did not respond. Yahya gently touched one rock-hard, tattooed arm. The shirtless man jerked in surprise, his eyes opening wide. He brought his hands up in fists and bared his teeth.

Yahya looked at the man’s light. It was a gift he had, something he discovered at the age of thirteen, when trying to tame a feral cat that lived in the buses near the foster home. He looked past the exterior and into the soul, at the same time relaxing his own chest and arms and exposing himself on a spiritual level. He saw the souls of others as thin, translucent sheets of color. Sometimes their faces displayed colors as well, often in swirls that changed and pulsed. Occasionally he saw auras of color surrounding the person’s entire body.

Whether he could truly see this or only imagined it, he did not know. No one knew about it except his twin sister Yusra. Even Hafsa didn’t know. Yusra was skeptical, and had been imploring him to see a doctor since they were young. He never told her that he had in fact gone to see a doctor when he was twenty and worked at the bottling plant. Six months after he got that job and completed the probationary period, his medical benefits kicked in. First he saw a GP, who referred him to a neurologist. The man diagnosed him with a condition called synesthesia, in which the senses became crossed, so that stimulation of one cognitive pathway carried over into another pathway. In some people, letters and numbers took on color. Others saw colored shapes or even fireworks when they heard ordinary environmental noises like car horns or vacuum cleaners. Still others saw music as three dimensional lines that moved through space.

There was no treatment, since synesthesia was not considered an illness, but simply a difference in perceptual experience.

Yahya rejected the entire diagnosis. This so-called explanation could not account for what happened when he looked at someone’s light. Often he gained deep insights into the person’s history and character – insights that were proven true as he learned more about the person. And there was something else. The mere act of looking at someone’s light seemed to trigger a response in that person. Angry people softened, becoming, if not friendly, at least relaxed. Violent people calmed down and seemed to forget what had provoked them. It was not something Yahya could do at will, however. It took time and focus, and sometimes left him feeling physically and emotionally drained.

He relaxed now, focusing on this man’s light, and opening himself. This man’s soul was a deep, rich brown, but with thin streaks of angry red and washed-out yellow. Black and red swirled over his face, indicating confusion and pain.

As Yahya studied the man’s light, he sent a mental message to it: “Be calm. Be at peace.” The living mountain uncurled his fists and lowered his hands. His jaw relaxed and he stared at Yahya dumbly.

“Take these shoes,” Yahya repeated. His limbs were suddenly weak. The shoes felt heavy in his hand.

“Que?”

The man did not speak English. Yahya drew upon his mediocre Spanish. “Zapatos. Para ti. Gratis. Free.”

He knew, from his own experience in such situations, that the man might suspect an ulterior motive. But Yahya had none. He wasn’t trying to buy the man’s protection against other inmates, nor store up a marker for a future favor. Nor was he calling upon God with a quid pro quo: God, accept this act of charity and free me from this trouble. He did not believe in such things. One did not make deals with God.

No, it was just… There was a hadith he’d learned, a narration of the Prophet Muhammad, peace be upon him, that was always in his mind: “On every person’s joints or small bones, there is (the obligation of) sadaqah (charity) every day the sun rises. Doing justice between two people is sadaqah; assisting a man to mount his animal, or lifting up his belongings onto it is sadaqah; a good word is sadaqah; every step you take towards prayer is sadaqah; and removing harmful things from pathways is sadaqah.”

Yahya often thought that many Muslims did not realize the profundity of this statement. It wasn’t just an admonition to do some miniscule good deed every day. It described a radical way of approaching the world. The small bones of which the hadith spoke were the bones of the hand, or so Yahya had read. The hand was the instrument of creation. A man’s hands built, shaped, struck. They were symbols of power. It seemed to Yahya, therefore, that this hadith represented a declaration that kindness and charity were powerful forces of the universe, like gravity and combustion. Removing a harmful thing from the road, as the hadith suggested, could mean picking up a discarded beer bottle, sweeping up broken glass, or even scooping up animal excrement. This might be seen by some as degrading. It was the work of a janitor or a street sweeper, people who in some societies would be untouchables of the lowest caste. Lifting a man onto his mount was the work of a servant. Speaking a good word was something even a child could do. It required neither position nor power.

Yet in the sight of God such acts were not expressions of lowness but of personal and elemental righteousness. They drew one close to God, and that could only be a good thing. Yahya knew that these thoughts would probably make no sense to anyone else. But they drove nearly all his personal interactions.

He extended the shoes toward the man, nodding his head in a way that said, “Here, take them, please.”

The living mountain took the shoes with shaking hands. His gaze traveled up and down, taking in Yahya’s dark skin, black beard and bloodied head. His eyes opened wide. “El Jesus Negro!” he breathed. “Dios mio!” At which point he fell to his knees before Yahya and pressed his palms together in supplication. “Ayuda me! No cuestiono su plan, señor. Por favor, dile a nuestro padre que soy un siervo agradecido.”

What on earth? If Yahya understood correctly, the man had just called him “the black Jesus.” Clearly the poor fellow was delusional or drugged.

He turned toward the phone and was suddenly overcome by a wave of dizziness. He stumbled and put a hand on the wall. He put a hand to his forehead. His skin was cold and clammy. He had been badly beaten and was in terrible pain already. Looking at the man’s light had drained the last of his energy. His heart was beating so fast you could play a Kenyan benga song to it. Boom-cha-cha-boom cha-cha-boom. Like the Joseph Kamaru song. Wendo wa cebe cebe. The motion of the cube, but the cube was this room. His eyelids came down like a winter sunset, and he was only vaguely aware that he was falling.

He heard shouting in Spanish. His eyes were half open but he saw nothing, or if he did he could make no sense of it. He was aware only of the brightness of the overhead light, which conversely seemed to provide no warmth, actually sucking heat away, as if its function had been reversed. The concrete was freezing against his cheek. The cold deepened, becoming a sphere or tunnel that narrowed around him, tightening like the tunnel he’d been in earlier. Or had that been a dream? He couldn’t remember anymore.

* * *

Next: Part 3 – A Fighter and a Thief

Reader comments and constructive criticism are important to me, so please comment!

See the Story Index for Wael Abdelgawad’s other stories on this website.

Wael Abdelgawad’s novels, Pieces of a Dream and Zaid Karim Private Investigator, are available on Amazon.com.

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