“Surely, all things We have created in proportion and measure.” (54:49)

Allah is beautiful and He loves beauty. He has created the cosmos with an underlying niẓam (order) and qadar (measure), weaving symmetry and harmony together seamlessly. We see this in the multitude of creation and in the geometry of patterns and shapes. A particularl…

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The Father of Modern Optics

(3-minute read)

Before Ibn al-Haytham, there was no distinction between the eye, light and vision; but through his extensive experimentation and efforts in optics, he separated the concepts of vision from light.

Learn about this incredible Muslim polymath of 10th century Baṣra, and see a new side of Islamic scholarship…

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The Prophet’s ﷺ Pivotal Turning Point

(13-minute listen)

In a time where we all must reflect on our challenges and look to our future, this al-Isra wa al-Mi’raj presentation highlights the universality of our Prophet ﷺ and how to find solace in Allah ﷻ through it.

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The beauty of divine law lies in its perfect prescription of an ideal civilization. Allah Most High sent down His Gracious Book and Noble Messenger ﷺ to prepare the way for us as a mercy for our community. By delineating the noble qualities of the ideal Muslim, the Shariah fosters and cultivates the individual’s natural inclination towards piety. One such civilizational value which has been lost among the Muslim ummah, especially those affected by Western thought, is ghayrah, both for the spouse and the dīn as a whole. Although there is no precise English equivalent for the term “ghayrah”, it may be understood as a form of protective jealousy (though the word jealousy carries connotations that do not fully capture its intended meaning). Imām al-Suyūṭī describes ghayrah as a feeling of anger to protect the most honorable of things, namely spousal relationships. This profound emotion, when rightly directed, safeguards the purity of the heart and the integrity of the community. It is a moral compass that preserves honor, restrains indecency, and upholds the sanctity of what Allah Most High has deemed sacred.

Yet despite its noble place in our faith, this virtue has become increasingly rare in today’s world. Modern society, with its rapid technological progress and unrestricted access to the world of kufr (disbelief), has caused widespread fitnah (tribulation) amongst Muslims, particularly through feminist narratives that redefine modesty and gender roles in ways that misalign with Islam. These modern ideologies distort traditional values, deluding women with secular ideals and fostering an aversion toward traditional notions of masculinity. The West promotes the illusion that true freedom lies in adopting its ideals, from their clothing to social roles, dismissing divine guidance as outdated or oppressive. Meanwhile, many men, who are expected to shield them from that corrupted way of life, have instead become complicit in facilitating it.

Allah Most High says, “Men are caretakers of women, since Allah has made some of them excel the others, and because of the wealth they have spent. So, the righteous women are obedient, (and) guard (the property and honor of their husbands) in (their) absence with the protection given by Allah” (al-Nisāʾ: 34). Rather than assume their role as the protectors, some “modern” Muslim men encourage their women to embrace the very lifestyle that Allah Most High warns against in the Quran. Allah Most High says, “Tell the believing men that they must lower their gazes and guard their private parts; it is more decent for them. Surely Allah is All-Aware of what they do. And tell the believing women that they must lower their gazes and guard their private parts, and must not expose their adornment, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment” (al-Nūr: 30-31). In the modern digital world, both Muslim men and women proudly post themselves online, engage freely with the opposite gender, and pollute their minds with indecent entertainment. Women publicly display their adornment and men both encourage and normalize that indecent exposure.

Just as the lack of ghayrah has disrupted the sanctity of family life, its absence extends to our relationship with Islam itself. The West has clouded the minds of the ummah, persuading many to see adherence to religion as a weakness while celebrating open disbelief as progress. Whereas the Companions took pride in Islam and defended the honor of the Prophet ﷺ, Muslims today often conceal their values and sit silently as their religion is mocked, trading the honor of representing the dīn for the comfort of blending into disbelief. The Companions raised the banner of Islam while the modern Muslim now hides it away from enemy sight. This lost sense of ghayrah for Islam reflects a deep spiritual complacency, where the desire for worldly acceptance outweighs the duty to uphold and defend the sanctity of our faith.

Our longing to assimilate to a society of disbelief has resulted in a lack of ghayrah for our greatest blessings. In reviving the concept of ghayrah, Muslims must recognize that it is a vital expression of faith and dignity. It is through ghayrah that one protects not only personal honor, but also the sanctity of Islam itself. The decline of this virtue reflects a deeper spiritual weakness as our ummah loosens its attachment to divine guidance and the prophetic example. To restore it, we must reorient our values toward the Quran and the Sunnah, striving to emulate the Prophet ﷺ in his unwavering modesty, courage, and moral clarity. By rekindling this sacred sense of protectiveness over our faith, families, and identities, we can safeguard our hearts from the moral decay of the modern world and reclaim the nobility that once defined the believers.

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“They spoke of Alhazen and Vitello

And Aristotle, who wrote, in their lives,

On mirrors strange and on perspectives,

As all they who’ve read their published word know.”

(The Squire’s Tale from Canterbury Tales)

Abū ʿAlī al-Ḥasan ibn al-Ḥasan ibn al-Haytham (Alhazen or Alhacen) was a Muslim polymath born in Baṣra in the latter half of the 10th century (CE). He excelled in a variety of disciplines including physics, mathematics, and astronomy. A prolific author, his works influenced Witelo, Galilei Galileo, Johannes Kepler, René Descartes and Isaac Newton, just to name a few.

Arguably, his biggest contributions are to the field of optics. Before Ibn al-Haytham, there was no distinction between the eye, light and vision; but through his extensive experimentation and efforts in optics, he separated the concepts of vision from light. In his magnum opus, Kitāb al-Manāẓir(Book of Optics), he correctly identified that vision was a process that occurred in the brain and he discussed the structure of the human eye at length. Just as importantly, he disproved long held views that vision was based on light emitted from the eye traveling to an object and back to the eye (extromission). Instead, he determined that vision was achieved when light from an object traveled to the eye (intramission).

Ibn al-Haytham’s detailed diagram of the human eye (Kitāb al-Manāẓir, Süleymaniye Library).

Using observations from his experimental chamber al-bayt al-muẓlim (dark house), Ibn al-Haytham provided the first clear description of the camera obscura (light passing through a small hole in a dark box/chamber projects an inverted image of what is outside of the box/chamber).

Depiction of Ibn al-Haytham’s observation of light passing through a pinhole (Nazif Beg). The object is on the right and the resulting inverted projection on the left.

Illustration demonstrating camera obscura and the formation of an inverted projection (Camera Obscura and World of Illusions).

In his work On the Shape of the Eclipse, he employed the camera obscura to study a partial solar eclipse. In doing so, not only did he provide a safer technique allowing more people to study partial solar eclipses, but also a deeper understanding of the camera obscura itself (note: the term camera obscura is the Latin translation of al-bayt al-muẓlim, a precursor to the modern-day camera).

Ibn al-Haytham’s studies of celestial bodies also included tackling the moon illusion: though the size of the moon is not really changing, it appears much larger when low on the horizon compared to when higher in the sky! He was the first to plausibly explain the optical illusion using the apparent-distance theory. Due to intervening objects (buildings, trees,etc.) when the moon is low on the horizon, the brain is tricked in how it correlates size and distance, perceiving the moon as larger. However, when the moon is high in the sky, there are no intervening objects to disrupt our visual cues.

Full moon low on the horizon (Dark Sky Diary)

Considered by many to be the world’s “first true scientist”, Ibn al-Haytham’s legacy lives on, spreading far and wide: from Geoffrey Chaucer’s Canterbury Tales to an asteroid bearing his name.

A Muslim Perspective on Abortion: a Three-Part Series:

The Reality of Submission

(5 minute listen)

What does it mean to be Muslim?

Key Quote:

“The real challenge isn’t Islam, it’s us. Our whims, our nafs, our endless desire to do as we please whenever we please. We build chaotic lives and then we blame the divine order.”

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Reflecting on the Nature of the Qur’an

(~5 minute listen)

How should our understanding of what the Qur’an is shape the way we engage with it?

Key Quotes:

“The Qur’an is not static, or a lifeless text, it is a living discourse; it is the speech of al-Hayy (The Ever Living) who continues to address humanity through it.”

“To truly reach the Qurans inner light, one must pierce the veil of letters through reflection and ‘aml (action), through lived sincerity until the treasure hidden beneath the words comes and shines forth.”

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Beloved Supplications of the Prophet ﷺ

Embody the Light of the Prophet ﷺ - Dua of the Week (4 minute listen)

اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا، وَفِي بَصَرِي نُورًا، وَفِي سَمْعِي نُورًا، وَعَنْ يَمِينِي نُورًا، وَعَنْ يَسَارِي نُورًا، وَفَوْقِي نُورًا، وَتَحْتِي نُورًا، وَأَمَامِي نُورًا، وَخَلْفِي نُورًا، وَاجْعَلْ لِي نُورًا

“O Allah! Place into my heart, light. And into my sight, light. And into my hearing, light. And on my right, light. And on my left, light. And above me, light. And beneath me, light. And ahead of me, light. And behind me, light. And make me a possessor of light.”

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Feeling Joyous for Others’ Blessings - Dua of the Week (4 minute listen)

The Prophet ﷺ used to make the following du’a:

«تُبْـلي وَيُـخْلِفُ اللهُ تَعَالى»

“May you wear it out, and may Allah the exalted replace it.”

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Beloved Words of the Prophet ﷺ

Leader of Humankind (10 minute listen)

قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم

« ‏«‏ أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَة

The Prophet ﷺ‏ mentioned, “I will be the leader of the children of Adam on the Day of Resurrection.”

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Do Not Turn People Away (6 minute listen)

عَنِ ابْنِ الْمُنْكَدِرِ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ، قَالَ مَا سُئِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم شَيْئًا قَطُّ فَقَالَ«لاَ» ‏

Jabir ibn Abdullah mentioned that the Messenger of Allah ﷺ was never asked for anything and he said: No.

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Your Time of Death (6 minute listen)

«عَنْ أَبِي سَعِيدٍ وَ أَبِي هُرَيْرَةَ قَالَا: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَقِّنُوا مَوْتَاكُمْ لَا إِلَهَ إِلَّا اللَّهُ»

رَوَاهُ مُسْلِمٌ

It was narrated on the authority of Abu Sa’id and Abu Hurayrah (may Allah be pleased with them) that The Messenger of Allah ﷺ said, “Recite in the presence of those who are dying, ‘There is no god but God. ’”

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We live in a time with many new ideas about life and success. One shift in mindset that we see is that hard work in serving others, especially within the family, is often seen as a less valuable contribution than personal advancement. This view particularly affects how women’s roles are understood. Some modern movements encourage women to focus almost entirely on their own goals, especially professional ones, while giving less importance to family expectations and responsibilities. The message often given is that caring for others may hold a woman back, while putting the same energy into work outside the home is a mark of empowerment.

In this way of thinking, making sacrifices for loved ones can seem unfair, and women are sometimes advised to distance themselves from those who do not support their ambitions. A common concern raised is that serving others could cause a woman to lose her personal identity, while men appear to have more freedom in choosing their paths. The home is then portrayed as a place of limitation rather than a place of honor.

From an Islamic perspective, this misses a deeper truth: service, khidmah, is not a loss. It is an opportunity for immense reward that is a gift and a mercy from Allah ﷻ. It is an honor that He has given to women in a way that reflects their unique strengths, and through it, He has opened for them a direct path to His pleasure and to Paradise. When done with sincerity, khidmah is a powerful act of worship, and can potentially advance an individual spiritually to ranks far beyond even what years of night prayer could. Far from being a disadvantage, it is a station of dignity that carries blessings in this life and the next. Note the story of Uways al-Qarnī, who never met the blessed Prophet ﷺ due to his preoccupation with serving his elderly mother, and his rank was elevated such that the Prophet ﷺ himself told the great companions Abu Bakr and ʿUmar (raḍī Allah ʿanhum) to visit him and seek his intercession.

When this understanding of the value of khidmah is lost, families and communities suffer. We see this in societies where parental presence in the home is rare and family bonds weaken. But for the believer, every act, whether public or private, is an opportunity to seek Allah’s reward. Service, especially within the family, is one of the clearest examples of this.

Allah has given women a high rank, and in many of the roles only they can fulfill, service is at the heart:

• As a daughter: The Prophet ﷺ said, “Whoever cares for these daughters and treats them well, they will be a shield for him from the Fire” (Bukhārī). Daughters often show deep compassion and spend much time supporting their parents, which is a virtue through khidmah. One of the most touching examples is when Fāṭimah رضي الله عنها cared for the Prophet ﷺ after the disbelievers hurt him. She wiped the blood from his face and tended to his wounds, showing the love, loyalty, and service that daughters are capable of at the highest level.

• As a wife: She is a source of comfort, the completion of half her husband’s faith, and the protector of his wealth and family. The Prophet ﷺ said, “This world is but a passing enjoyment, and the best of it is a righteous wife.”He ﷺ also said, “When a woman prays her five (daily prayers), fasts her month, guards her chastity, and obeys her husband, it will be said to her: ‘Enter Paradise through whichever of its gates you wish.’” This is a clear example of Allah’s mercy, offering her the reward of guaranteed Paradise just for fulfilling acts that strengthen her home.

• As a mother: The Prophet ﷺ said, “Paradise lies beneath the feet of mothers.” Bearing, giving birth to, and raising a child is among the greatest forms of service, and raising them well becomes an ongoing charity that benefits her long after she has left this world.

It is also important to remember that khidmah is a virtue for both men and women. Islam honors men who serve their parents, care for their families, and dedicate themselves to the well-being of others. The difference is that women often receive more opportunities for service within the family setting, which is something that should be recognized as a blessing, not as a sign of gender-based oppression. This greater share of service brings with it greater opportunities for reward, and it reflects Allah’s wisdom in giving each person a path suited to their strengths and nature.

The roles of khidmah are not a burden meant to diminish women. They are an advantage and a mercy that Allah ﷻ has given them above others. It is a source of honor, a shield from the Fire, and a direct road to Paradise. For anyone seeking the Hereafter, it is one of the most beautiful and rewarding stations to embrace.

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One of the ways we show goodness to our women is by honoring their bodies; knowing that the physical body of a woman has a different sanctity than the physical body of a man.

Follow along the three-part Abortion series, expounding on the article written on behalf of a collective group of women studying Islamic disciplines at Darul Qasim.

Read the full article: https://darulqasim.org/muslim-perspective-on-abortion/

Abortion is one of those issues, nuance aside, where Islam's stance is very clear. While it is a heated polarizing topic in the United States, it is much less controversial in most of the Muslim world because of Islam's very robust and developed tradition founded on consistent methodology.

Follow along the three-part Abortion series, expounding on the article written on behalf of a collective group of women studying Islamic disciplines at Darul Qasim.

Read the full article: https://darulqasim.org/muslim-perspective-on-abortion/

Follow along the three-part Abortion series, expounding on the article written on behalf of a collective group of women studying Islamic disciplines at Darul Qasim.

Read the full article: https://darulqasim.org/muslim-perspective-on-abortion/

Listen to this casual discussion between Shaykh Musa Sugapong and Dr. Muhammad Pervaiz about the Al Jazeera article by Shaykh Amin regarding Hajj:

https://www.aljazeera.com/opinions/2024/6/14/hajj-proves-religion-can-inspire-peace

In this video discussion we will hear about the intent behind key words and paragraphs of the article and why this article is so timely with personal insights through the expertise of Islamic scholarship (Shaykh Mus) and philosophy (Dr. Pervaiz)