The Muslim Youth Movement of South Africa (MYMSA) recently brought together 31 young people representing several schools for its annual Ambassadors for Change leadership workshop, a six-day programme held at the Al-Ansaar Conference Centre from 29 June to 4 July.

The workshop focused on developing leadership, critical thinking and facilitation skills to prepare participants to make a positive impact in their communities.

The programme brought together Grade 10 and 11 learners from Crescent Girls’ High School, Orient Islamic School, Al Falaah College, Insaan Boys’ College and Ihsaan Girls’ College, equipping them with the skills to become ethical leaders and positive role models in their communities.

Against a backdrop of rising racism, gender-based violence, corruption and growing social division in South Africa, the programme challenged participants to think critically about the role they can play in building a more just and compassionate society.

Throughout the week, participants explored topics including identity and self-reflection, discrimination, racism, xenophobia, prejudice, gender-based violence, human rights, communication, public speaking and facilitation skills. They also gained practical experience through a radio interview at Radio Al-Ansaar.

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Sessions were facilitated by a range of experts, including the Isibani Law and Therapy Centre on gender-based violence and Attorney Jessica Ngobese from the Department of Justice on human rights and responsibilities.

The programme aims to prepare young people to participate confidently in South Africa’s diverse society while remaining grounded in their values. It also seeks to develop critical thinking, ethical decision-making and leadership skills so that graduates can become ambassadors for positive change within their schools and communities.

Programme facilitator Arun Naicker told Al-Qalam that this year’s course was particularly encouraging because of the involvement of former participants.

“The 2026 Ambassadors for Change course brought together a vibrant group of learners from schools and a university. The highlight was the full participation of participants from 2022 to 2025, who joined the facilitation team and presented creative and exciting sessions,” she said.  

Naicker noted that participants left with a deeper understanding of the social and economic issues affecting South Africans.

“The learners went away with a deep understanding of social and economic issues and how they affect the lives of people. They debated issues of discrimination, gender-based violence and the power of making informed choices,” she added.

For many participants, the programme was far more than leadership training.

Seventeen-year-old Lubone Kona, a Grade 11 learner at Muir College in the Eastern Cape, travelled to attend the programme and described it as a life-changing experience:

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“Overall, I found the 2026 Ambassadors for Change programme highly interesting, informative and very enjoyable. It gave me the opportunity not just to make new friends, but to grow as a person and learn more about myself. Self-reflection was a huge part of this journey for me and it taught me that there’s always more to learn about myself.”

He said that the programme challenged participants to think differently about leadership and society.

“Through the programme, I gained leadership skills and the opportunity to view social issues from multiple perspectives. I think I speak for everyone who participated when I say that our critical thinking skills were truly tested and enhanced this week. It was a privilege to attend all the way from the Eastern Cape, and I’m grateful to the MYM for making it possible,” said Kona.

The final day of training focused on facilitation, lesson planning, community outreach and public speaking, equipping participants to facilitate similar discussions in their own schools and communities.

The workshop concluded with a closing ceremony, where the 31 participants received certificates of completion and reflected on what they had learnt during the week. The group left with a shared commitment to becoming ambassadors for positive change in their schools, campuses and communities.

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As South Africans hold their breath ahead of the “March and March” campaign against undocumented migrants on June 30, two of the group’s leaders have assured members of the United Ulama Council of South Africa (UUCSA) and a community leader that his people would remain disciplined and peaceful.

In a meeting held with the march leaders, well-known community leader, Moulana Muhammad Vanker, told Al-Qalam that he privately met with two of the leaders of the anti-immigrant movement, Ngizwe Mchunu and Nkosikhona Ndabandaba in Durban. They assured him the marches across many parts of the country would be tightly controlled by its monitors. “Don’t worry, the march will be disciplined and peaceful.”

The purpose of the meetings was to “better understand the motivations of the protest actions and the broader movement behind them; to dispel misconceptions about the Muslim community, and to help ease tensions ahead of the planned national shutdown of 30 June.

Moulana Vanker said he engaged the leaders about misconceptions and unsavory utterances made by some of their followers against Muslims.

He said the two ‘March and March’ leaders had no idea that the Muslim community were always generous and at the forefront of alleviating poverty and hardships across all communities in the country. “They were clearly surprised when I pointed this out to them,” Moulana Vanker told Al-Qalam.

He said their gripe was mainly against undocumented foreigners – and those foreigners with forged documents. They explained to Moulana Vanker that the movement was forced into taking drastic measures because the Government has refused to listen to them, even after explaining that undocumented migrants were draining resources meant for South Africans.

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However, Moulana Vanker said he understood the group’s point of view, but informed them that the manner in which they were going about doing it was wrong.

Moulana Vanker has urged employers not to dump their foreign workers at refugee centres, but to instead purchase bus tickets so they could travel home without stress – and to give them enough money to help them settle in when they get to their home countries.

In a statement, Moulana Yusuf Patel of UUCSSA said March and March leader Ndabandaba provided assurances that every measure would be taken to avoid violence. “The demonstrations, he explained, are intended to mobilise the Government to effectively enforce the laws of the country and to address growing concerns around lawlessness.”

Thousands of members of the police together with private security companies have been roped in to manage the marchers.

Meanwhile, at the secured repatriation camp in North Beach, Pastor George Nzenda – a representative of the Malawian Embassy who is overseeing the welfare of his fellow citizens – said he was extremely grateful to Gift of the Givers and the greater Muslim Community who pulled out all stops to provide food, sanitary wear, a mobile clinic and much more. “They have never stopped helping us, and we will never forget” he added.

“Our citizens are here because they were harassed, beaten and chased from their places of work by vigilante gangs from March and March. Even when my countrymen sought refuge at a park in Sherwood, these vigilantes came to attack our people in front of the police.

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“On top of that, the Government of SA threatened bosses that if they continued to employ undocumented migrants, they would be fined up to R100 000, so understandably they had no choice but to release them. The tragedy is that when these estimated 15 000 migrants return home, they face a very bleak and uncertain future,” Mzenda said.

He pleaded through Al-Qalam for communities to sponsor buses to take his people home to Malawi. Mzenda can be contacted on 0616640819.

The Palestinian Solidarity Alliance (PSA) has issued a scathing statement against the Government: “It read: “The real crisis in South Africa is not caused by poor and working-class people crossing borders. It is caused by a system that has failed the majority of people who live here. It is caused by unemployment, corruption, inequality, collapsing public services, landlessness, exploitation, and an economy still shaped by elites and capitalists who extract obscene profits while communities are left with hunger, debt and despair.”

The post ‘Don’t worry, there will be no violence during march’, Ulama told appeared first on Al-Qalam.

Cape Town Islamic scholar, Shaykh Moegamad Amien Jardien, has made an impassioned plea to South Africans to embrace migrants and refugees rather than to gleefully watch the shameful xenophobic attacks against them across the country.

Shaykh Jardien has taken to social media and the mimbar to plead for tolerance and empathy for legitimate foreign nationals residing in South Africa. He also shared his thoughts with Al-Qalam.

“When the refugee suffers in Cape Town, in Johannesburg and Durban, we should feel that suffering as our own. When the immigrant shopkeeper is attacked, it is our own hand that is burned. When the asylum seeker is denied justice, it is our own heart that is wounded.

He said the Prophet (SAW) was himself a refugee who sought refuge in Madina during the Hijrah after facing 13 years of persecution by the Quraysh of Makkah. He said the “strangers”, the Ansar of Madinah, transformed his vulnerability into dignity, his displacement into belonging, and his poverty into prosperity.

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“Right now at this moment, South Africans whose forefathers, fathers and brethren have faced colonialism, slavery and apartheid, are about to commit a heinous crime against African migrants who came here looking for a better life. Let us reflect upon one of the most profound lessons from the life of our beloved Prophet Muhammad ﷺ — the Hijrah, his migration from Makkah to Madinah, and the extraordinary generosity of the Ansar who received him and the Muhajirun with open hearts and open hands. This sacred history is not merely a story of the past; it is a living blueprint for how we, as Muslims in South Africa, should respond to the refugees and immigrants in our midst”.

“As Muslims of South Africa, we cannot hear these stories and then turn a blind eye to the refugees and immigrants in our own land. We cannot praise the Ansar while emulating the Quraysh who expelled the Prophet ﷺ and his companions.

“Today, xenophobic rhetoric fills our streets and our social media. Immigrants and refugees are blamed for unemployment, for crime, for housing shortages, for every social ill.”  This was mostly not true, he said.

“The Prophet ﷺ taught us that our provision is written by Allah before the creation of the heavens and the earth. So, no human being can take what Allah has decreed for you. The immigrant who opens a shop, the refugee who drives a taxi, the asylum seeker who works in a restaurant — they are NOT stealing your rizq, they are seeking theirs, just as the Muhajirun sought theirs in Madinah.

“In fact, the evidence in South Africa shows that immigrants and refugees are more likely to start businesses than native-born citizens. They create employment not only for themselves but for South Africans as well. Studies has found that immigrant-owned businesses in townships and informal settlements often employ local South Africans, contributing to job creation rather than job loss.”

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Shaykh Jardien pointed out that Research by organizations such as the Scalabrini Centre of Cape Town and academic studies on immigrant entrepreneurship have documented that immigrant-owned businesses in South Africa’s townships and informal settlements often sell basic foodstuffs at prices significantly lower than established retailers. This is not because they are “undercutting” unfairly; it is because they operate with lower overheads, longer hours, and a willingness to accept smaller profit margins.

“These migrants are not the cause of unemployment; they are a response to the failure of the formal economy to serve the poor. They are filling gaps that South African businesses have abandoned such as operating in rural areas, informal settlements, and open late-night hours. They are demonstrating to South Africans that with hard work, modest capital, and community trust, prosperity is possible.

Shaykh Jardien told Al-Qalam that many South Africans fear immigrants because they do not know them. He suggested they organize community dialogues, interfaith gatherings, and educational programs that humanize refugees and immigrants. “Let South Africans hear their stories, just as the Ansar heard the stories of the Muhajirun and wept with compassion”.

He added: “Today we stand at a crossroads in our nation’s history. We can choose the path of the Ansar — generosity, solidarity, and faith — or the path of the Quraysh — suspicion, exclusion, and oppression.”

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As Muslims across the globe celebrate Eid al-Adha and millions gather in Makkah for the annual pilgrimage of Hajj, we are reminded that the meaning of these sacred rites extends far beyond ritual performance. At the heart of Hajj lies a profound moral, spiritual, and social message: the affirmation of the equal dignity of all human beings before Allah.

The Hajj remains one of the world’s most powerful symbols of human unity and solidarity. Every year, Muslims of every nationality, language, class, and culture stand side by side dressed in the simple garments of ihram. In this sacred state, outward symbols of wealth, status, ethnicity, and privilege are stripped away. Kings and workers, scholars and labourers, Africans and Asians, Arabs and non-Arabs all proclaim together the same eternal response to God’s call:

Labbayka Allahumma Labbayk: “Here I am, O God, at Your service.”

The social message of Hajj is therefore unmistakable: human beings are equal in their humanity and equal in their moral worth. Superiority is not based on race, tribe, nationality, language, or wealth, but on taqwa, ethical consciousness and righteous conduct. During his Farewell Sermon, the Prophet Muhammad (peace be upon him) declared:

“There is no superiority of an Arab over a non-Arab, nor of a non-Arab over an Arab; neither of a white person over a black person, nor of a black person over a white person, except through good conduct and God-consciousness.”

This prophetic declaration remains one of the most powerful anti-racist proclamations in human history. More than 14 centuries ago, Islam articulated a vision of radical human equality that still challenges the prejudices and hierarchies of our modern world.

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For us in South Africa, this message carries profound contemporary relevance. Our country continues to live under the long shadow of apartheid racism. Although apartheid formally ended more than three decades ago, its psychological, social, and economic legacies remain deeply embedded in our institutions and patterns of life. Structural inequality, racism, spatial segregation, and economic exclusion continue to shape the daily reality of millions of South Africans.

Alongside these enduring racial wounds, another disturbing phenomenon has emerged in post-apartheid South Africa: the rise of narrow nationalism, xenophobia, and anti-migrant hostility. In recent years, we have witnessed repeated outbreaks of violence against African migrants and refugees. Fellow Africans, many fleeing war, poverty, or political instability, have been scapegoated for unemployment, crime, housing shortages, and economic frustrations. Increasingly, migrants are spoken about not as fellow human beings deserving dignity and compassion, but as threats to be removed or contained. This moral crisis should deeply trouble all people of conscience.

Afrophobia

Many scholars argue that what we are witnessing in South Africa is not simply xenophobia, a general fear of foreigners, but something more specific and more troubling: Afrophobia. Professor Ronnie Tshaka of the University of South Africa draws this distinction sharply, arguing that hostility is directed primarily at black African migrants from north of the Limpopo River, while many white foreigners are often welcomed or viewed differently.

At a time when fear-driven politics is growing globally, Muslims have a special responsibility to bear witness to a different moral vision rooted in compassion, hospitality, justice, and human solidarity. The celebration of Eid al-Adha should therefore not only focus on ritual sacrifice and festive gatherings. It should also inspire moral introspection. What are we sacrificing in order to build a more compassionate society? Are we willing to sacrifice prejudice, racial arrogance, tribalism, xenophobia, and indifference?

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The Hajj teaches us that faith without human solidarity is spiritually hollow. It reminds us that our relationship with God is inseparable from how we treat fellow human beings, especially the vulnerable, the displaced, and the marginalised. Reclaiming the social message of Hajj in South Africa, therefore, requires more than symbolic gestures. It demands ethical courage and practical commitment. It requires building communities that transcend racial and ethnic divides, educating our youth about African solidarity, resisting the politics of scapegoating and fear, and renewing the values of justice, compassion, dignity, and non-racialism that inspired so many during the anti-apartheid struggle.

At its deepest level, Eid al-Adha commemorates the willingness of Prophet Ibrahim, Hajar, and Isma‘il to surrender themselves fully to God’s moral command. Today, perhaps one of the greatest sacrifices demanded of us is the sacrifice of our prejudices, fears, and narrow identities in order to embrace a broader human solidarity rooted in divine consciousness.

As close to two million hujjaj gather on the plains of ‘Arafat dressed in the same humble garments, humanity is offered a glimpse of what a more just and compassionate world might look like. May the message of Hajj inspire us in South Africa to transcend racism, tribalism, xenophobia, and division, and to build a society rooted in justice, dignity, compassion, and the sacred equality of all human beings. – Eid Mubarak

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As Israel continues to kill, maim and displace Palestinians, South Africa will join hundreds of thousands of people globally to mark Nakba Day next Friday with major protests demanding justice and a homeland for the Palestinian people.

In KwaZulu-Natal, a large group of activists are mobilising to travel to Richards Bay on Nakba Day (May 15) to protest outside the Richards Bay Coal Terminal “to draw attention to the ever-increasing amount of South African coal being shipped to Israel to help fuel the ongoing genocide against the Palestinian people.”

“Nakba” refers to the catastrophic ethnic cleansing of the Palestinian people from their land in 1948 to make way for the creation of the Israeli entity.

Global Sumud South Africa, together with the South African Boycott, Divestment & Sanctions Coalition and other major Palestinian Solidarity Organisations (PSOs), is part of a major campaign in Richards Bay. The Richards Bay action will be accompanied by a number of other actions, which will be launched throughout the country. 

Yesh Govender, who is part of the Global Sumud (SA) Steering Committee, told Al-Qalam that “Nakba Day is a day that is weighted with harsh memories, memories that have been carried through to this current day. “It is not a day that can be commemorated with mere platitudes or kind messages. It is a day that should be commemorated with some form of concrete action to further the Palestinian struggle for self-determination.

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“The campaign is directed to draw attention to the ever-increasing amount of South African coal being shipped through the Richards Bay Coal Terminal to Israel to help fuel the ongoing genocide against the Palestinian people. The campaign will include a town hall discussion on 15th May including members of the Energy Embargo Campaign, the Global Sumud SA’s Steering Committee, the Richards Bay community, trade union representatives, climate justice and Palestine solidarity activists. We hope to lay the foundation for a broad-based movement focused on preventing mining companies, such as Glencore and African Rainbow Minerals, from exporting South African coal to Israel. 

“We are undertaking this action in the knowledge that true pressure on the Israeli entity can only be exerted through sustained civilian protest actions, trade embargoes, sanctions and boycotts. Silence is complicity and every purchase of a boycott target simply serves to strengthen the Zionists. 

“The participants of the Global Sumud Flotilla, including the South African delegation currently waiting to set sail for Gaza, are aware of this campaign and the potential to disrupt more than 80% of Israel’s coal supply.

“The campaign is fully endorsed at an international level, and the Flotilla participants will be amplifying the message supporting an energy embargo against Israel. This takes the coal embargo campaign to an international level. 

He said the Richards Bay campaign will take place over 15/16th May.

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Govender added: “We are putting in place travel arrangements between Durban, Johannesburg and Richards Bay. The campaign will also secure accommodation for those who might need to stay in Richards Bay for the duration of the weekend. All those wishing to participate will need to complete a digital registration form, and people are urged to contact the SA BDS Coalition, Global Sumud SA, Palestine Solidarity Alliance and South Africa Palestine Movement to secure the registration form. Emailed confirmation of registration and further details will be sent to all those who submit the forms.”

Meanwhile, on Monday, the SA BDS met with Parks Tau, Minister of Trade, Industry and Competition (DTIC), to raise its concerns about the export of SA coal that is “powering the Israeli Occupation Forces.”

Roshan Dadoo, representing the coalition, said afterwards that the meeting was “constructive,” noting, however, that while the Minister expressed support for South Africa’s case against Israel at the International Court of Justice (ICJ), he was unable to take a position on a coal embargo, but emphasised his willingness “to continue open and ongoing engagement.”

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“A humble soul” – that’s how most people described retired KZN Judge President Achmat Jappie, who passed away in the early hours of Wednesday.

Jappie (70) passed away of a suspected heart attack. He was buried in Sherwood, Durban, with many from the legal fraternity and the larger Muslim community attending his Janaza that took place after Zohr salah at the Soofie Bhaijaan Hall on 45^th Cutting.

Jappie, who was born in Port Elizabeth, leaves behind his wife, Judge Soraya Hassim, and three adult children.

Jappie was one of the first Muslims lawyers to be appointed to the bench in 1998. He later served as Deputy Judge President before being appointed as the Judge President of the KwaZulu-Natal Division of the High Court in June 2015.

Prior to that, he served as an acting judge of the Constitutional Court from February to March 2015.

President Cyril Ramaphosa expressed his condolences. He said: “During his 28 years as a judge, Justice Jappie entrenched the rule of law. He ensured that the law protected the interests and dignity of those who deserved relief, and that those who breached the law felt the consequences of their actions or attitudes. May Allah have mercy on him.”

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In a media statement, the Chief Justice of SA, Mandisa Maya, described Judge Jappie as a “distinguished jurist who served the people of South Africa with honour and integrity.” 

“Judge Jappie was widely admired for his calm temperament, fairness, humility, and commitment to justice. He earned the respect of colleagues, legal practitioners, and court users alike for his integrity and deep knowledge of the law.” 

“Following his retirement in 2021, Judge Jappie continued to serve the country, including as Chairperson of a Judicial Conduct Tribunal”.

Paying tribute, Shabir Chohan, the Chairman of the Association of Muslim Lawyers & Accountants (AMAL), said he and his colleagues were saddened at the passing of Judge Jappie, who served the legal fraternity with “absolute distinction”.

“Judge Jappie was a man of immense integrity and a proponent of human rights, being granted the honour of serving as Judge President of KwaZulu-Natal.

“We pray that Allah (S.W.T) grants Judge Jappie the highest ranks in Jannah, forgives his shortcomings, and envelops him in mercy. May his family and loved ones be granted the strength and patience to endure this immense loss,” he said.

Well-known Durban lawyer and human rights activist, Aslam Mayat, told Al-Qalam that Jappie was admired and loved by fellow judges and legal practitioners alike. 

“Like other previously disadvantaged lawyers during the apartheid era, after the advent of democracy, Achmat and other fine advocates from Group Seven, like Pius Langa (who became Chief Justice in the Constitutional Court), Ponen (who served on the Supreme Court of Appeal) and Sham Gyanda, were appointed as judges.

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“Achmat followed the constitutional dictates by bringing a humanist (or ubuntu) approach to the KZN bench, providing justice above legal technicalities.”

Senior Durban lawyer, Zain Fakroodeen, vice-chairman of AMAL, told Al-Qalam that Jappie was a humble soul who did not have any airs and graces about his status as a judge president of KwaZulu-Natal. He recalled how, once at a braai among friends, Jappie was present. He always displayed a casual and humble demeanour whenever he was introduced to other guests.

Fakroodeen said, despite being a judge president, he would quietly give free advice to poor people in the community. He remembered how on two separate occasions, two elderly women – visited his office. They told him they were sent by Judge President Jappie with a message that they should be assisted in their legal matters.

This reporter, Ismail Suder, who was assigned by The Daily News to cover criminal trials in the Durban High Court, was a regular in Jappie’s courtroom to report on proceedings.

“While passing his office one day, he spotted me and said: ‘Would you like some tea?’”

“Naturally, I was taken aback and nervously answered: ‘Yes, thank you, judge.” While sipping my tea, he made casual talk about my work as a reporter at The Daily News, about the mosque I usually attend for Jumu’ah prayers, etc. No doubt that brief interaction helped to break the ice, and after that, whenever I was in his courtroom, he would acknowledge my presence with a light nod.”

“He had an air of authority about him – he had a rugged, yet good-looking appearance – a mix between boxer Muhammed Ali and fighter Khabib Nurmagomedov – but I realised that behind the hard exterior, he was a humble and friendly soul.” 

The post Farewell Judge Achmat Jappie, ‘a humble soul’ appeared first on Al-Qalam.

As we stand on the threshold of the lunar month of Dhul Qaʿidah, the second of the three sacred months of Hajj, we enter a season of deep spiritual longing. Following the month of Shawwal, which marks the beginning of the Hajj season, we now move closer to its culmination in the first ten days of Dhul Hijjah, now only a few weeks away.

This sacred season invites us to turn our hearts toward the Sacred House of Allah in Makkah, to form and cultivate the intention for pilgrimage, and to prepare, spiritually, materially, and morally, for one of the most profound acts of devotion in Islam. As Allah, the Most-High, reminds us in the Qur’an: “The Pilgrimage (Hajj) falls in well-known months” (Q2:197). From the Prophetic traditions (hadith), these “well-known months” are understood to include Shawwal, Dhul Qaʿidah, and the first ten days of Dhul Hijjah. We are thus already within this sacred window, a time of sacred longing and return. Yet, as we approach this year’s Hajj, our anticipation is tempered by concern.

In recent weeks, even the journey of ʿUmrah has been disrupted for many. As a direct consequence of the US- and Israeli-led war on Iran, and its wider regional impact across the Middle East, flights have been cancelled, airspace closed, and thousands of pilgrims left stranded or unable to travel.  When these systems are destabilised, the pathways to the Sacred House become fragile.

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War Escalation and Its Consequences

It is within this context that the escalating war on Iran, and its wider impact across the Middle East region, demands our urgent attention. Should this deadly conflict intensify, its consequences will extend far beyond the battlefield. Millions of intending pilgrims, many of whom have spent years saving, planning, and preparing, may find their journeys delayed, disrupted, or even rendered impossible. Airspace insecurity, rising travel costs, and heightened geopolitical tensions all threaten to undermine the conditions necessary for safe and equitable access to Hajj. This moment calls for a deeper moral and spiritual reckoning.

A Moral and Spiritual Reckoning

In light of these unfolding realities, the potential disruption of Hajj calls us to a deeper moral consciousness. It reminds us that acts of worship are never isolated from the conditions of our world. Peace is not only a political aspiration; it is a spiritual necessity. When pathways to worship are obstructed by violence, it is not only physical infrastructure that is damaged, but the very rhythms of sacred life itself.

In this regard, the Prophetic guidance speaks with renewed urgency. ʿAbdullah ibn ʿAbbas (may Allah be pleased with him) reported that the Prophet Muhammad (peace be upon him) said: “Hasten to perform Hajj, for none of you knows what may arise to prevent him.” (Musnad Aḥmad; Sunan Ibn Majah). This teaching calls us to recognise both the unpredictability of life and the fragility of opportunity. Its ethical force is profound: it reminds us that spiritual opportunities, especially those connected to great acts of devotion such as Hajj, are never guaranteed. Life’s uncertainties, whether of health, wealth, or circumstance, may intervene without warning. The Prophet (pbuh) thus calls us to a posture of readiness: to respond without delay when the invitation to draw nearer to the Divine is placed before us.

If Hajj embodies unity, peace, and divine hospitality, then we must ask ourselves: are we living these values? Are we striving to remove the injustices and oppression that obstruct not only the pilgrimage itself, but also the dignity and flourishing of human life? As we approach the sacred days ahead, this question becomes a call to action, inviting us to align our lives with the moral vision of Hajj, and to embody, in both spirit and practice, the hope for a more just and peaceful world.

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A Call to Prayer
As we stand on the cusp of Dhul Qaʿidah, only weeks away from the first ten days of Dhul Hijjah, we are called not only to prepare, but to respond with moral clarity. We must raise our voices, through prayer, advocacy, and ethical witness, against the forces that threaten both human life and the sanctity of our sacred obligations.

We turn to Allah in humble supplication: O Allah, bring an end to unjust aggression and protect the sanctity of life. Preserve the pathways to Your Sacred House, grant safety to all who intend the Hajj, and restore peace, dignity, and justice to our world.

For some, the path to Hajj this year may be uncertain or even closed, but the path to Allah remains open. Every act of justice, every gesture of compassion, and every moment of sincere remembrance is a step on that greater journey.

As we prepare for the sacred days ahead, let us hold fast to both hope and responsibility: to pray for peace, to protect the vulnerable, and to embody the ethical vision of Hajj, humility, equality, and surrender before the Divine. May the call of Hajj—Labbayk Allāhumma Labbayk—resound without obstruction, carried by hearts and bodies able to journey in peace.

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As we gather to celebrate Eid al-Fitr, we do so in a world trembling under the weight of war, dispossession, and deepening injustice. Ramadan has trained our souls in restraint, discipline, and compassion. Eid now asks: What have we learned? And how will we live what we have learned?

Across our globe, we witness powerful states arrogating to themselves the right to decide which governments may stand and which must fall. The language is often dressed in the garments of “security,” “stability,” or even “liberation.” But history teaches us a sobering truth: regime change imposed through military force violates international law. It rarely brings freedom. Instead, it advances imperial ambitions, strengthens authoritarian narratives, entrenches cycles of violence, and multiplies human suffering. In the process, it suffocates indigenous, justice-centered movements struggling for authentic emancipation.

As Muslims shaped by the ethical discipline of Ramadan, we must resist the seduction of simplistic narratives. The Qur’an commands us: “Believers!, stand firmly for justice, as witnesses for God, even against yourselves…” (Qur’an 4:135)

Justice is not selective. It is not partisan. It does not excuse external aggression because we oppose a particular regime, nor does it romanticize authoritarian rulers simply because they resist foreign powers. Our moral compass must be steadied by principle, not by geopolitical convenience or sectarian prejudices.

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Ramadan has reminded us that transformation begins within. Fasting is not only abstention from food and drink; it is an act of moral reorientation. It teaches us sabr (steadfast perseverance), taqwa (God-consciousness), and rahma (compassion and mercy).  These are not private virtues alone. They are public ethics. Eid, therefore, is not an escape from the world’s pain. It is a recommitment to healing it.

In the past decades, we have seen the catastrophic consequences of wars waged in the name of “liberation.” Entire societies have been fractured. Sectarian divisions have deepened. Millions have been displaced. The architecture of international law has been eroded by double standards and selective enforcement. 

As conscientious believers, we must reject both the violence of empire and the violence of tyranny. Our beloved exemplar, Prophet Muhammad (peace be upon him), stood against oppression in all its forms. He taught that the best jihad is a word of truth spoken before a tyrannical ruler (Sunan al-Nasa’i; also reported in Sunan Abu Dawud, and Jamiʿ al-Tirmidhi). In our time, that includes speaking against unlawful wars, economic strangulation through unjust sanctions, and collective punishment of civilian populations. It also includes challenging corruption, repression, and abuses of power within our own societies.

Eid al-Fitr is a festival of gratitude. We thank God for the gift of life, for the strength to fast, for the bonds of family and community. But gratitude must also deepen into social responsibility. What might this responsibility look like?

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First, we must cultivate moral clarity. We refuse the false choice between empire and despotism. We affirm instead the dignity of people to determine their own futures without external coercion.

Second, we must nurture compassionate solidarity. The Qur’an describes the believers as a single body: when one part suffers, the whole body feels the pain. Let our zakat, our advocacy, our scholarship, and our civic engagement reflect this global moral consciousness.

Third, we must invest in justice-centred peacebuilding. Sustainable peace cannot be built through bombs and occupation. It grows from within societies, through accountable institutions, inclusive governance, economic fairness, and respect for human rights. External actors who truly wish to help must support these indigenous processes rather than impose their own geopolitical designs.

Finally, we must guard our hearts. Anger at injustice must not curdle into hatred. Opposition to aggression must not become dehumanisation. Ramadan has softened our hearts through fasting, night vigil prayers, Qur’an recitation, and alms giving. Eid invites us to carry that tenderness into the public square.

The takbir of Eid—Allahu Akbar (God is Greater Than) is not a slogan of triumphalism. It is a proclamation that no empire, no army, no ruler is ultimate. God alone is the Greatest. All power is accountable. No oppression will escape its reckoning.

As we embrace one another and say Eid Mubarak, let us also renew our covenant with the Lord of Compassion and Mercy to stand for justice without fear, to speak truth without rancour, and to work for a world in which freedom is not delivered by missiles but cultivated through compassion, the rule of law, and human dignity.

May this Eid be a turning point for our hearts and for our world. Eid Mubarak.

The post Eid al-Fitr 1447 – Courage to refuse empire appeared first on Al-Qalam.

Ramadan 2026 arrives within a deeply troubling global context. From the looming threat of an imperial war against Iran to the devastating civil war in Sudan, from the repeated violations of the fragile Gaza ‘ceasefire’ to the prospect of deepening suffering as the sacred month unfolds, the Muslim conscience is burdened with profound anguish and moral urgency.

Across continents, calls for protest and solidarity rise like a restless chorus, reminding us that this Ramadan dawns amid acute human vulnerability and political turmoil. Such a precarious global moment threatens to defile the devotion, compassion, and serenity that are the hallmarks of this sacred month.

In the face of relentless images of destruction and grief, it would be easy to surrender to despair. Yet the spiritual wisdom of Ramadan calls us in the opposite direction. Notwithstanding the despondency that surrounds us, conscientious believers are summoned to resist fear, refuse hopelessness, and keep alive the lamp of hope within their communities.

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Ramadan is not merely a retreat from the world’s suffering; it is a sacred invitation to transform sorrow into moral courage and spiritual resolve.

Hunger and thirst are not ends in themselves; they are pathways toward empathy. Through fasting, the spiritual seeker learns to feel, if only faintly, the vulnerability of the poor, the displaced, and the marginalized.

In a world scarred by war, occupation, and structural injustice, this cultivated empathy must move beyond sentiment into meaningful action. We are therefore called to adorn our fasts with benevolence.

Ramadan generosity cannot remain confined to ritual charity alone; it must blossom into sincere and active solidarity with those who suffer. Supporting humanitarian relief, amplifying truthful witness, and participating in nonviolent movements for justice are all expressions of a living fast. Our hope for a more compassionate and just world must be embodied in courageous engagement: standing alongside civil society activists, joining campaigns that resist warmongering and injustice, and bearing moral witness in public spaces, including peaceful protest where conscience demands it.

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As we enter Ramadan 2026, let us recommit ourselves to the sacred work of peace and justice. Let our masajid become sanctuaries of prayer and centres of compassionate action for justice. Let our charity grow deeper, our solidarity wider, and our hope more steadfast. Let us teach our children that faith is not passive resignation but courageous trust in Allah, expressed through service to humanity.

Above all, let us keep the lamp of hope burning within our hearts, our homes, and our communities. For Ramadan is, and has always been, a reminder that even in the darkest nights, the light of divine mercy continues to shine.

May this blessed month renew our spirits, strengthen our resolve, and guide us toward becoming bearers of compassion, justice, and peace in a wounded world. Allahumma Amin.

The post ‘In a world scarred by war and strife, let’s keep the light of Ramadan burning’ appeared first on Al-Qalam.

The blessed month of Ramadan is fast approaching. Whether we realise it or not, we are already on The Road to Ramadan. I would like to advise myself and you to begin preparing thoughtfully and intentionally for the arrival of the most auspicious time of the year, the blessed month of Ramadan. Our Islamic tradition teaches us something simple yet profoundly wise:  what we receive and gain from Ramadan depends on how we prepare for it. Allah, the Lord of Wisdom, reminds us of this enduring principle in the Glorious Qur’an in Surah al-Baqarah (2:197):

Take provision (for your journey), for the greatest provision is taqwa; that is, hearts firmly anchored in mindfulness and awareness of Allah

This verse teaches us that sacred journeys, whether the journey of Hajj or the journey toward Ramadan, are not meant to be entered unprepared. They require inner provision before outward exertion. And so, the verse invites each of us to pause and ask a simple yet searching question: What am I carrying with me as I continue on the road to the blessed month of Ramadan?

 This Qur’anic wisdom was not merely recited by our pious predecessors; it was embodied and lived by them. Al-Salaf al-Salih, our righteous ancestors, understood that every sacred journey is shaped not only by where one is going, but by how well one is prepared.  Sacred journeys do not begin at the destination. They begin long before the journey itself unfolds, in the quiet and often unseen work of preparation. The early spiritual scholar Abu Bakr al-Balkhi (d. 939 CE) captured this wisdom beautifully in words that have echoed through the centuries:

Rajab is the month of planting.
Sha‘ban is the month of watering.
And Ramadan is the month of harvest.

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If we desire a meaningful harvest in Ramadan, then the planting and watering cannot be delayed. It must begin now, while we are still on the road to Ramadan.

Preparing for Ramadan does not mean exhausting ourselves before the month even begins. It does not require sudden spiritual heroics, nor unrealistic resolutions that cannot be sustained. The road to Ramadan is not meant to be rushed. It is meant to be walked with mizzen – balance, hikmah wisdom, and Rahmah, compassion, mercy and tenderness toward ourselves.  Our beloved Prophet Muhammad (peace be upon him) taught us a principle that lies at the heart of all sound spiritual preparation: Allah values consistency over intensity, and faithfulness over dramatic bursts of effort. As narrated by our mother, Aishah (may Allah be pleased with her), the Prophet Muhammad (peace be upon him) said: “The most beloved deeds to Allah are those that are consistent, even if they are small. (Bukhari and Muslim).”

This hadith teaches us that the road to Ramadan is not paved with dramatic gestures, but with small, gentle, faithful steps, steps that can be sustained long after the month has passed. With this in mind, allow me to suggest five small and manageable steps that prepare our hearts, steady our souls, and ease us gently into this blessed season.

First: Begin by performing your Salah with khushu’, with your heart and mind fully present in your communion with Allah. Choose one Salah each day to slow down, to be fully present, even if only for a few minutes.

Second: Reconnect with the Qur’an, gently. Do not wait for Ramadan to open the Book of Allah. Even one page a day, or a few verses. When read with reflection, it softens the heart and prepares it for the month of revelation.

Third: If you are able, fast twice a week, especially on Mondays and Thursdays, this is not obligatory; it is preparation.

Fourth: Where possible, take a step toward forgiveness and reconciliation, within families, between neighbours and friends, or even within your own heart.

Fifth and finally: Make a clear intention for this coming Ramadan. Ask yourself: What do I hope will be different when this Ramadan ends?

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More gentleness? More discipline? More generosity? More courage to stand for justice?  Name it. Write that intention down. Return to it often.

Let us remember that Ramadan is not meant to overwhelm us. It is meant to heal us, to reorient our hearts, and to draw us closer to Allah, the Most High, and to one another. If we take small steps now, Ramadan will meet us not as a stranger, demanding everything at once, but as a long-awaited guest, welcomed with readiness, tranquillity and ease.

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