In the Name of Allah, the Most Compassionate, the Most Merciful

Dear Community Members in North America, Peace be upon you.

As we enter the blessed days marking the birth of Prophet Jesus (p), about whom the Holy Qur’an proclaims, “Peace to me the day I was born, and the day I die, and the day I am raised alive,” (Maryam 19:33), we are also in the holy month of Rajab. This sacred month commemorates the beginning of the Prophethood of Prophet Muhammad (pbuh&hp) and the birth anniversary of his successor, Imam Ali ibn Abi Talib (p). Together, these blessed occasions remind us of the timeless values embodied by these exalted figures: mercy, justice, truthfulness, and the inherent dignity of every human being. They invite us to reflect on the lessons of the past year and to welcome the new year with renewed hope, humility, and a sense of responsibility as we look ahead together.

At the same time, the past year witnessed painful and deeply troubling tragedies. Across the world, attacks against houses of worship and religious gatherings increased, including violent assaults on synagogues during Sabbath study, attacks on Christian churches during Sunday services, and bombings and assaults targeting mosques during congregational prayers. We strongly and unequivocally condemn these acts. This condemnation is neither political nor strategic; it arises from the very heart of our faith. The Holy Qur’an teaches that the protection of temples, churches, synagogues, and mosques, places where God’s name is remembered, is a sacred religious and moral duty (al-Hajj 22:40). We pray that such tragedies will cease in the coming year and that renewed efforts will be made by authorities everywhere to safeguard all worshippers.

Amid these challenges, one of the most significant global events of 2025 was the passing of Pope Francis, a leader who played an important role in strengthening interfaith dialogue. His correspondence, visits, and respectful exchanges with Grand Ayatollah Sayyid Ali al-Sistani remain enduring symbols of moral integrity and the spiritual potential of sincere engagement between religious communities. We also reiterate His Eminence Grand Ayatollah al-Sistani’s call to Pope Francis to urge world leaders to establish peace and to stop wars. While we witnessed a halt to certain instances of bloodshed and the declaration of ceasefires in some conflicts, these efforts were, in some cases, shamefully undermined by continued violence, aggression, and violations of human rights. We continue to hope and pray that justice is established and that all wars will end everywhere, allowing people to live in safety and security.

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On the institutional level, by the grace and mercy of Allah, 2025 was a year of meaningful growth and service for I.M.A.M. Through collective effort and sincere intention, we were blessed to expand our educational content and services into five languages, delivered through written, audio, and video formats. We supported Islamic centers, scholars, and educators across North America, and published numerous articles and blogs addressing Islamic ethics, interfaith engagement, global events, United Nations observances, social justice, mental health in Muslim communities, and contemporary challenges, including care for the environment.

In addition, we strengthened our social welfare initiatives by extending assistance to needy families, supporting orphans and vulnerable individuals, and expanding community outreach programs rooted in the Islamic values of generosity, compassion, and service to humanity.

I extend my heartfelt gratitude to the dedicated members of the I.M.A.M. team—our scholars, researchers, translators, editors, media professionals, administrators, and field coordinators—whose sincerity, patience, and tireless efforts made these accomplishments possible. I also offer special thanks to our supporters and donors; without your trust and generosity, none of this work could have been achieved.

I further express my deep appreciation to our imams, Islamic center administrators, and religious leaders across North America. Your steadfast commitment to guiding families, nurturing the faith and identity of our youth, and enriching the spiritual life of our communities is truly invaluable. I also thank our respected parents, whose dedication to raising their children in strong spiritual and educational environments, by means of Islamic schools, centers, and healthy, safe activities—plays a vital role in preserving faith and identity for future generations.

May Allah grant you and your families a year filled with guidance, tranquility, goodness, and renewed opportunities to serve humanity for His sake. And may Allah hasten the appearance of our Living Imam, so that we may witness a world filled with justice, peace, and divine mercy.

With respect and prayers,

Sayyid M. B. Kashmiri
Representative of the Jurist

The post Reflections on 2025 and Prayers for a Year of Justice and Peace in 2026 appeared first on IMAM-US.org.

The 3rd of Rajab 1447 A.H. marks the martyrdom anniversary of Imam Ali al-Hadi (p)

Beyond Sight, Beyond Thought, Yet So Near

How do we speak about God when our words, senses, and imagination are all limited? Imam Ali al-Hadi (p) offers us a reminder that the Divine cannot be captured by human description, confined by human thought, or reached by human perception.

He says, “Indeed, God cannot be described except by what He has described Himself, and how can He be described while the senses cannot comprehend Him, illusions cannot reach Him, what comes to mind cannot limit Him, and eyes cannot encompass Him? He is far in His nearness, and close in His farness” (Tuhaf al-‘Uqul, p. 510).

1. God Is Beyond the Limits of Human Perception

Imam al-Hadi (p) teaches that our senses, sight, hearing, and touch, are created tools. They allow us to navigate the physical world, but they cannot grasp the Creator.

• The senses cannot comprehend Him.
  Nothing we see or touch can represent Him.
• Illusions cannot reach Him.
  Imagination cannot form a picture of Him.
• Thought cannot limit Him.
  Any idea we have of God is already too small.
• Eyes cannot encompass Him.
  He is not an object to be observed.
  
  This It frees us from reducing God to our assumptions and allows us to seek Him as He truly is.

2. Only God Describes God

This is why the Imam begins with, “God cannot be described except by what He has described Himself.”

Our words are shadows; His words are truth.
The Quran becomes the only safe language for speaking about the Divine, not to limit Him, but to guide us toward Him.

When God calls Himself “The Most Merciful, The Light, The All-Knowing, The Subtle, The Near,” He is revealing Himself in a way that human beings can understand, without confining His essence.

3. “Far in His Nearness, and Close in His Farness”

This beautiful paradox captures the mystery of God:

• He is far because no mind can grasp Him.
• He is near because He is closer to us than our jugular vein.

He is utterly beyond creation, yet deeply present in every breath, every heartbeat, every moment of turning toward Him.

We cannot imagine Him, but we can feel His nearness in guidance, mercy, and answered prayers.

For more information on Imam Ali al-Hadi (p), click here.

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The 2nd of Rajab 1447 A.H. marks the birth anniversary of Imam Ali al-Hadi (p).

When Service Becomes Light

On the Day of Judgment, a day when every soul stands exposed and every deed is unveiled, Imam Ali al-Hadi (p) describes a group of people who will appear unlike anyone else. Their presence will radiate, and their faces will shine. Who are they?

He says, “The scholars of our followers, who stand for the weak among our lovers and the people of our allegiance, will come on the Day of Judgment with lights shining forth from their crowns” (Bihar al-Anwar, vol. 2, p. 6). This hadith is a reminder of the responsibility that comes with knowledge.

1. The Weight of Knowledge in Islam

In Islam, knowledge is never meant to be stored. It is meant to be lived, taught, and used to uplift others. Imam al-Hadi (p) narrows the definition of a “scholar” in a profound way: a true scholar is not one who simply knows, but one who stands for the weak, advocates for them, guides them, and carries their burdens with compassion. Knowledge becomes light only when it becomes service.

2. Who Are the Weak?

The Imam is speaking about:

• Those who are vulnerable
• Those who are confused or struggling in their faith
• Those who lack access to guidance
• Those who face hardship, isolation, or oppression

And he honors those who step forward to support them. This includes teachers, speakers, volunteers, counselors, community leaders, mentors, and even caring friends who share guidance sincerely and gently. Anyone who becomes a source of strength for someone spiritually weaker than themselves receives this divine promise.

3. Crowns of Light: What Does It Mean?

On a day described as dark, terrifying, and overwhelming, these individuals will shine.

Light in Islamic tradition is the symbol of:

• Divine pleasure
• Purity of intention
• Acceptance of deeds
• Honor from God
• The radiance of guidance

The crown, normally a symbol of worldly power, is redefined here as a symbol of spiritual royalty. These are people who used their knowledge not to elevate their status, but to elevate others.
And so, God elevates them.

5. Becoming People of Light

Every one of us has someone weaker in faith, younger in age, or newer in understanding who looks to us for guidance and support. When we help them with sincerity, without pride, without belittling them, we step into the path described in this narration. That is the true definition of success.

For more information on Imam Ali al-Hadi (p), click here.

(Click here to learn about varying dates for Islamic eve

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The 1st of Rajab, 1447 A.H. marks the birth anniversary of Imam Muhammad al-Baqir (p)

Beyond the Name

In a world where identity is often reduced to labels, affiliations, or appearances, Imam al-Baqir (p) gives us a reminder that being among the true followers of the Ahl al-Bayt (p) is not a title we claim, but it is a character we live.

He says, “By God, those who truly follow our Shia are only those who fear God and obey Him. They are known only for their humility, reverence, maintaining trust, frequent remembrance of God, fasting, prayers, kindness to parents, looking after neighbors, especially the poor, the needy, the indebted, and orphans, speaking the truth, reciting the Quran, refraining their tongues from harming others, except for good. They are trustworthy custodians of their tribes’ affairs” [Al-Ameen, Aʿyan al-Shia, Vol. 1, p. 657]

In this powerful narration, Imam al-Baqir (p) outlines a living, breathing model of faith—one that moves beyond identity into action, sincerity, and service.

1. The Inner Qualities of a True Believer

Imam al-Baqir (p) begins with the roots of genuine faith: fear of God, obedience, humility, reverence, and trustworthiness.

True followers are recognized not by what they claim, but by:

• Humility in their conduct
• Reverence in their hearts
• Reliability in fulfilling trust
• Frequent remembrance of God in all states
• Commitment to worship through fasting, prayers, and continuous engagement with the Qur’an

These qualities reflect an internal state aligned with God before anything external.

2. The Outward Responsibilities We Owe to Others

Imam al-Baqir (p) then turns our attention to how faith must manifest in our relationships:

• Honoring and supporting parents
• Caring for neighbors, especially the vulnerable
• Serving the poor, the needy, the indebted, and orphans
• Speaking truth, even when difficult
• Guarding the tongue, causing no harm except through goodness

These actions form the social backbone of true faith. A believer is someone whose presence lifts others, whose honesty encourages trust, and whose kindness protects the weak.

The Imam concludes by describing them as “trustworthy custodians of their tribes’ affairs.” They are the ones people depend on.

3. A Call to Self-Reflection

This hadith is not meant to exclude; it is meant to inspire.
It gently asks each of us:

• Do our actions reflect the teachings of the Ahl al-Bayt (p)?
• Do others feel safe, supported, and respected around us?
• Is our faith visible not only in worship, but in character?

To be Shia is to embody these virtues, not merely pronounce them.

For more information on Imam Muhammad al-Baqir (p), click here.
(Click here to learn about varying dates for Islamic events.)

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In the Name of God, the Beneficent, the Merciful

Announcement Concerning:

The Crescent Moon of the Month of Rajab, 1447 A.H.

اضغط هنا لملاحظة بيان هلال شهر رجب المرجّب ١٤٤٧ هـ

To the respected believers in North America,

Peace be upon you.

The Moon-Sighting Committee of the Council of Shia Muslim Scholars of North America announces that Monday, December 22nd, 2025, will be the first day of the month of Rajab, 1447 A.H. for the entire region of North America.

This determination is based on the fact that there were verified sightings of the crescent moon by the naked eye at sunset on Sunday, December 21, 2025, from different regions of North America. 

We ask God, the Most High, for success in performing good deeds and to hasten the Return of Our Master, Imam Mahdi (p).

Moon-Sighting Committee
Sayyid M. Rizvi, Toronto
Shaykh M. Jafar Bangloori, Miami, Florida
Sayyid Hamed Hashemi, Tampa, Florida
Shaykh Amin Rastani, Dallas, Texas
Shaykh Jafar Muhibollah, Austin, Texas
Sayyid Jawad Sajjadi, San Jose, California
Shaykh Ahmad Modarres, Los Angeles, California

Important Islamic Events this Month:
(Click here for a note about varying dates for Islamic events)

• 1 Rajab (Dec. 22): Birth of Imam Muhammad al-Baqir (p), 57 A.H.
• 2 Rajab (Dec. 23): Birth of Imam Ali al-Hadi (p), 212 A.H.
• 3 Rajab (Dec. 24): Martyrdom of Imam Ali al-Hadi (p), 254 A.H.
• 10 Rajab (Dec. 31): Birth of Imam Muhammad al-Jawad (p), 195 A.H.
• 13 Rajab (Jan. 3): Birth of Imam Ali ibn Abi Talib (p), 23 B.H.
• 15 Rajab (Jan. 5): Death of Sayyida Zaynab bint Ali (p), 62 A.H.
• 25 Rajab (Jan. 15): Martyrdom of Imam Musa al-Kadhim (p), 183 A.H.
• 27 Rajab (Jan. 17): Day of Mabath, 13 B.H.

Note:

• This announcement from the Crescent Committee is per the request of numerous community members across North America to help in identifying the beginning of the Hijri months.
• To learn about our basis for determining the beginning of lunar months and the theory about the unity of horizons, click here.
• To read Frequently Asked Questions about the Announcements of the Crescent Committee, click here.

The Moon-Sighting Committee was established during the seventh annual conference of The Council of Shia Muslim Scholars of North America, and has been providing monthly sighting announcements to the North American Shia Muslim communities since 2007. The Council adopts/renews its members on an annual basis.

To learn about our basis for determining the beginning of lunar months and the theory about the unity of horizons, click here.

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In Islamic teachings, the principle of human solidarity is deeply grounded in the Holy Qur’an, the tradition of the Prophet Muhammad (pbuh&hp), and the guidance of the Ahl al-Bayt (p). Islam presents human dignity and moral responsibility toward others as foundational pillars of a righteous society.

Quranic Foundations of Human Solidarity

The Shared Origin of All Humanity
“O humankind! Indeed, We created you from a male and a female and made you into nations and tribes so that you may know one another” (49:13).

Cooperation in Goodness and Piety
“And cooperate with one another in goodness and righteousness” (5:2).

Teachings of the Prophet (pbuh&hp) and Ahl al-Bayt (p) on Human Solidarity

Sayings of the Prophet on Human Solidarity
“The believers, in their mutual affection, mercy, and compassion, are like a single body: when one limb suffers, the rest of the body responds with wakefulness and fever.”) Bihar al-Anwar, vol. 74, p. 274)/ Imām Jafar al-Sadiq (p), who reported that the Prophet Muhammad (pbuh&hp) said, “Whoever begins the morning without caring about the affairs of the Muslims is not one of them; and whoever hears a person calling out, ‘O Muslims, help me!’ and does not respond to him, is not a Muslim” (al-Kulayni, al-Kafi. vol. 2, p. 164).

From Imām Jafar al-Sadiq (p), who said that the Messenger of God (pbuh&hp) declared, “All people are the dependents of God, and the most beloved of them to God is the one who brings benefit to His dependents and brings joy to a household” (al-Kulaynī, al-Kafi. vol. 2, p. 164).

In these two teachings, the Prophet Muhammad (pbuh&hp) emphasizes that faith is inseparable from social responsibility. A believer must care about the struggles of others, respond to cries for help, serve God’s creation, and actively spread kindness. Through these words, the Prophet nurtures a spirit of compassion, solidarity, and human fellowship, reminding us that true religiosity reveals itself in our commitment to the well-being and dignity of all people.

The Universal Brotherhood of Humanity,

Imam Ali (p) states, “People are of two kinds: either your brothers in faith, or your equals in creation” (Nahj al-Balaghah, Letter 53)

The Virtue of Serving Others
Imām Jafar al-Sadiq (p) reported that God, Mighty and Glorious, said, “My creation is My dependents; and the most beloved among them to Me are those who treat them with the greatest kindness and strive most diligently to fulfill their needs.” (al-Kafi, vol. 2, p. 199).

This noble narration highlights a core ethical principle in the teachings of the Ahl al-Bayt (p): true devotion to God is inseparable from serving His creation.

Human beings are described as “dependents” of God, which emphasizes both their dignity and their vulnerability. Those who are most beloved to God are therefore not defined by status, scholarship, or ritual display, but by kindness, compassion, and active engagement in meeting the needs of others—especially the vulnerable and marginalized.

This hadith is frequently cited in Shia ethical literature to underscore the spiritual value of social responsibility, humanitarian service, and caring for the ummah.

A Contemporary Example of Human Solidarity

A remarkable modern expression of moral solidarity occurred in March 2021, when Grand Ayatollah Sayyid Ali al-Sistani welcomed Pope Francis to Najaf. Through this meeting, and the exchanges surrounding it, both leaders reaffirmed shared commitments:

• the sanctity and dignity of every human being,
• the rejection of violence, extremism, and injustice,
• the protection of vulnerable and marginalized communities,
• the promotion of peaceful coexistence,
• and the defense of equal citizenship for all.

Their encounter demonstrated how authentic religious leadership can elevate the principles of compassion, justice, and human fraternity across political and cultural divides.

Final Reflection

International Human Solidarity Day reminds us that:

• humanity faces interconnected and escalating crises,
• the suffering of one community impacts all,
• and justice cannot be realized without collective moral responsibility.

The teachings of the Holy Qur’an, the Prophet (pbuh&hp), Ahl al-Bayt (p), and the contemporary example of Grand Ayatollah al-Sistani all point to one unifying truth:

Human solidarity is a moral, spiritual, and global duty—one that can only be fulfilled through cooperation, compassion, and shared responsibility.

The post International Human Solidarity Day: Islamic Teachings on Unity, Compassion, and Human Dignity appeared first on IMAM-US.org.

Migration in the Quran: A Path of Faith, Dignity, and Renewal

The Holy Qur’an presents a compassionate and profound vision of migration. God describes the Earth as vast and open for those seeking safety and dignity, “Was not the earth of God spacious enough for you to migrate therein?” (4:97). This verse not only condemns oppression but also reproaches those who resign themselves to tyranny while safe migration remains possible. In Islam, hijrah is an act of courage, faith, and self-preservation.

The Quran praises the Muhajirun (those who migrated) and the Anṣar (those who sheltered and supported them), “Those who believed and migrated… and those who sheltered and supported them—these are the true believers” (8:74).

The Just King: Al-Najashi and His Noble Hospitality

In the first migration in Islamic history, a group of persecuted Muslims fled Mecca seeking freedom of worship in Abyssinia. The Christian king, al-Najashi, welcomed them with justice and compassion, granting them safety at a time when they faced severe oppression.

Prophet Muhammad (pbuh&hp) praised and honored al-Najashi, and his moral stance remains a source of pride across religious traditions. His example demonstrates that true hospitality transcends borders, politics, and religious identities, and that societies rooted in compassion and justice grow stronger—not weaker.

Islamic Teachings on Supporting Migrants

Prophet Muhammad (pbuh&hp) and the Ahl al-Bayt (p) consistently emphasized kindness, justice, and protection for the displaced.

The Prophet (pbuh&hp) said, Whoever hears a man calling out, ‘O Muslims, help me!’ and does not respond to him, is not a Muslim” (al-Ḥurr al-Amili, Wasaʾil al-Shia, vol. 15, p. 141).

In this noble teaching, refugees and displaced individuals are among the clearest examples of the oppressed (al-maẓlumin). Muslims, and especially Islamic governments, are therefore obligated to offer them protection and to use all available means to alleviate their suffering and remove injustice.

Supporting migrants is not a political preference; it is a moral and spiritual duty.

Duties of Host Communities

Host societies bear profound responsibilities toward migrants and refugees. From an Islamic ethical framework, these include:

• Providing safety, dignity, and non-discrimination
• Offering access to education, work, and pathways to rebuild life
• Supporting spiritual, social, and emotional well-being
• Recognizing the opportunities migrants bring: creativity, skills, and cultural enrichment

History demonstrates that immigrants have played pivotal roles in advancing science, culture, medicine, technology, and economic development worldwide.

Responsibilities of Migrants

Migrants also bear significant responsibilities rooted in Islamic ethics:

• Respecting the laws, values, and social norms of their new home
• Contributing positively through work, education, and community life
• Upholding honesty, trustworthiness, and respect
• Maintaining their faith and moral identity while engaging constructively with society

The Prophet (pbuh&hp) said, “A Muslim is one from whose hand and tongue other Muslims are safe” (Man La Yaḥḍuruhu al-Faqih, vol. 4, p. 362).

The Root Causes of the Migration Crisis in the Islamic World

According to numerous United Nations reports, a significant proportion of today’s migrants and displaced persons are Muslims from countries suffering from injustice, corruption, tyranny, and political instability.

As long as these deep crises remain unresolved, migration will continue, and likely intensify.

This crisis cannot be resolved by deporting migrants, imposing restrictions, or pressuring them to settle in third countries. Such policies contradict the teachings of Islam and Christianity, and history has repeatedly shown their failure.

Lasting solutions require:

• Eliminating injustice,
• Reforming unaccountable governments,
• Ending corruption,
• Restoring human dignity, and
• Addressing the underlying social and political causes of displacement.

A Closing Reminder

On this International Migrants Day, we reaffirm that the dignity of every human being, regardless of nationality, race, or immigration status, is sacred.

Islam teaches that helping the vulnerable, welcoming the stranger, and offering refuge to the oppressed are acts of worship and manifestations of justice.

The migration crisis will not be resolved through exclusion or closed borders, but through just governance, moral responsibility, and addressing the root causes of oppression. Anti-migrant policies are neither humane nor sustainable nor aligned with prophetic ethics. As the Muhammadan example and the noble conduct of al-Najashi remind us: A society grounded in compassion will flourish, and migrants who embody integrity and responsibility will become sources of blessing.

We pray that God grants dignity to all migrants, strength to their families, justice to the oppressed, and compassion and wisdom to the communities that receive them.

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Zainab is a 28-year-old dental student in Toronto. She has always loved attending community events, especially those that honor the Prophet Muhammad and his family (pbut). This year, a large Mawlid (birth celebration of the Prophet) is being hosted by a local community group at a banquet hall. It promises beautiful Quran recitation, poetry, speeches, and food.

When Zainab arrives, she’s warmly welcomed. The room is filled with families, and the energy is festive. As she takes her seat and the program begins, she notices that background music is playing softly over the speakers — melodic, but clearly instrumental.

Later, during intermissions between speeches and nasheeds, recorded songs with instrumental accompaniment are played, and some people clap along. Zainab feels uneasy. She’s heard different opinions about music in Islam and wonders: Is it permissible to stay? Should she leave? What’s the right thing to do?

Background

Islamic scholars, including Sayyid Ali al-Sistani, distinguish between permissible and impermissible music. The ruling generally depends on the type of music and the setting.

According to Sayyid Sistani, music that is of the kind commonly used for entertainment gatherings and amusement (lahw) is haram (forbidden).

Attending gatherings where haram music is played can also become problematic, especially if:

• One knowingly participates or supports the haram element
• The environment encourages sin, heedlessness, or disrespect of Islamic boundaries

However, if a person attends for a good purpose (like honoring the Prophet), and does not support or approve of the haram aspect, and the gathering as a whole is not promoting sinful behavior, then it may be permissible to stay, especially if leaving would cause unnecessary social disruption or division.

Ruling

Listening to haram music is not permitted, even if the overall gathering is religious in nature. A believer should try to avoid remaining in environments where haram elements dominate.

If the situation arises unexpectedly, one should politely excuse themselves rather than sit through it, especially if their presence might be seen as approval. However, if leaving immediately would cause undue embarrassment or misunderstanding, they can disengage inwardly and seek a respectful way to step out soon after.

Action

When the musical intermission begins again, Zainab decides to quietly excuse herself. She steps out to make wudu and returns once the recitation resumes. Her intention remains to honor the Prophet and participate in what is spiritually beneficial.

After the event, she shares her reflections with a close friend who was also there, mentioning how including music might make some attendees uncomfortable. Later, when speaking with one of the organizers she knows personally, she gently raises the point:

“The program was so beautiful, mashAllah. I just wondered if in the future, maybe we could avoid instrumental tracks — I think more people would feel comfortable that way.”

Her sincerity and respectful tone make her feedback both heard and appreciated.

The post What Should I Do? Music at a Religious Gathering? appeared first on IMAM-US.org.

Friday, December 12th is the 20th of Jumada al-Akhira 1447 A.H., which marks the birth anniversary of Sayyida Fatimah al-Zahra (p)

A Heart That Prayed for Everyone Else

As we honor the birth of Lady Fatimah al-Zahra (p), the radiant daughter of the Prophet Muhammad (pbuh&hp), we are reminded not only of her status but of her unmatched character. One of the most touching glimpses into her soul comes from a hadith reported by Imam al-Kadhim (p), “Fatimah (p) used to supplicate for the believers when she prayed, and she did not supplicate for herself. It was said to her, ‘O daughter of the Messenger of Allah, you supplicate for people but not for yourself?’ She replied, ‘First the neighbor, then ourselves’” (Al-Saduq, Ilal al-Sharā’iʿ, vol. 1, p. 182).

1. A Glimpse Into Her Soul

This seemingly simple narration gives us a glimpse into the spiritual nobility and selflessness of Lady Fatimah al-Zahra (p). In the stillness of night, during those sacred moments when a person opens their heart to their Lord, most people naturally focus on their own worries, needs, and fears. Yet, Lady Fatimah (p) prioritized others.

Her first thought, even in private supplication, was for the well-being of the believing men and women around her. She carried their burdens before mentioning her own. And when asked why, her response was not just kind, it was a principle, “First the neighbor, then ourselves.”

2. The Spiritual Meaning of “Neighbor”

In Islamic ethics, the term “neighbor” (al-jaar) is not limited to just the people living next door. It includes all those around us, family, community members, coworkers, classmates, and beyond. Anyone whose life touches ours, even slightly, becomes a part of our moral and spiritual responsibility.

Lady Fatimah’s (p) response reflects the Quranic and Prophetic emphasis on honoring the neighbor:

“Worship Allah and associate nothing with Him, and be good to parents, relatives, orphans, the needy, the near neighbor, the distant neighbor…”( 4:36).

She not only embodied this command in her social conduct but also in her private worship. This shows us that concern for others is not separate from spirituality,

3. Prioritizing Others in Prayer

Lady Fatimah (p) teaches us that praying for others is one of the highest forms of compassion. Her example challenges us to shift our focus from ourselves to the wider world:

• Who among our friends and neighbors is silently suffering?
• Which community is in need of healing or support?
• How often do we remember the oppressed, the lonely, or the forgotten in our prayers?

4. An Invitation to Imitate, Not Just Admire

It’s easy to admire Lady Fatimah (p) from a distance. But this hadith invites us to imitate her. Imagine the world we could create if we all took her words seriously:

• What if we prayed for our neighbors before asking for ourselves?
• What if our duas reflected the pain of Palestine, Yemen, or someone grieving in our own community?
• What if our love for Ahl al-Bayt (pbut) was reflected not just in tears, but in compassion-driven action?

As we celebrate the birth of Lady Fatimah al-Zahra (p), let us bring her light into our homes, hearts, and communities.

For more information on Sayyida Fatimah al-Zahra (p), click here.

(Click here to learn about varying dates for Islamic

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According to the United Nations, corruption includes the abuse of entrusted power for private gain—such as bribery, embezzlement, fraud, and favoritism. However, in the moral and spiritual vocabulary of Islam, the term “fasād” (corruption) carries an even broader and deeper meaning, encompassing any act that disrupts the divine balance (mīzān) established by God in the universe and society.

Quranic Teachings on Combating Corruption

The Holy Quran frequently condemns corruption and injustice, both moral and material. God says, “Indeed, God does not love corruption” (2:205).

The Quran also identifies various forms of corruption:

• Moral and social corruption: spreading injustice, lying, oppression, and moral decay (10:91 and 28:77).

• Economic corruption: exploitation of the weak, hoarding wealth unjustly, and taking usury (2:279 and 11:85).

• Environmental corruption: “Do not spread corruption on the earth after it has been set right.” (7:56 ﴿

These verses illustrate that corruption (fasād) in the Quranic worldview is not limited to financial misconduct or political dishonesty; it includes any behavior that destroys harmony, justice, or life itself.

Modern Forms of Corruption

While traditional examples include bribery, fraud, and oppression, today we witness new forms of fasad that threaten not only human ethics but also the natural world.

Environmental violations—such as polluting water resources, producing harmful emissions, and destroying ecosystems—have become among the most destructive forms of corruption in our time.

Harms that may once have been limited in scale have, due to population growth and industrial expansion, become large-scale transgressions against God’s creation. From an Islamic perspective, these acts represent a grave betrayal of trust (amanah) toward the Earth and future generations.

Islamic Teachings on Integrity and Responsibility

The Ahl al-Bayt (p) emphasized that corruption is not merely a social ill but a spiritual disease that erodes justice and faith. Imam Ali (p) said, “The corruption of the people lies in the corruption of their leaders, and the reform of the people lies in the reform of their leaders” (Nahj al-Balāghah, Sermon 129). He also said, “A community cannot be set right except through the righteousness of its leaders, and leaders cannot be set right except through the integrity and uprightness of the people” (Nahj al-Balāghah, Sermon 216).

This profound statement by Imam Ali (p) highlights the mutual interdependence between just leadership and a morally responsible society. In the Islamic ethical vision, corruption arises when this balance collapses—when rulers stray from justice or when people abandon integrity and accountability. True reform (iṣlāḥ) emerges only when both leaders and citizens fulfill their divinely entrusted responsibilities with honesty, righteousness, and a shared commitment to the common good.

These teachings call every believer to resist corruption in all its forms—from deceit and dishonesty to negligence of communal and environmental duties.

A Collective Moral Duty

In Islam, fighting corruption is not the task of governments alone; it is a collective obligation (farḍ kifāyah) upon the entire ummah. Each person—scholar, leader, or citizen—has a role in cultivating integrity, transparency, and justice within their sphere of influence.

As the Quran reminds us, “And cooperate in righteousness and piety, but do not cooperate in sin and aggression” (5:2). Thus, confronting corruption, whether moral, financial, or environmental, is an essential part of our spiritual mission and a reflection of our submission to God’s justice.

Conclusion

As the world observes International Anti-Corruption Day, Muslims are reminded that integrity and justice are central pillars of faith. True reform (islaḥ) begins in the heart, extends to the household, the community, and ultimately to the global order.

Standing against corruption in all its forms is an act of devotion, a form of jihad for truth, fairness, and preservation of the trust (amanah) that God has bestowed upon humankind.

“And do not cause corruption on the earth after it has been set right” (7:56).

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