#importance of hajj

[semnatv2]

هل يجب الحج على المديون #hajj #hajj2024 #macca #madinah #kabah #muslim #umrah حج_2024, #مكة #المدين

#هل #يجب #الحج #على #المديون #hajj #hajj2024 #macca #madinah #kabah #muslim #umrah #حج_2024 #مكة #المدين #حج, #حج2024, #مكة, #المدينة, #كعبة, #مسلم, #عمرة, #إسلام, #رحلةحج, #مبارك, #غفرانالذنوب, #اركانالحج, #نسكالحج, #طواف, #سعي, #وقوفعرفة, #مزدلفة, #منى, #رميالجمرة, #تحلقالحاج, #تقصير, #تلبية, #لبيكاللهملبيك, #الحجمبشربالجنة, #الحجاركانوواجبات, #الحجمستحبات, #الحجاتباعالهدي, #الحجاروعرحلة,…

[xtruss]

Love For All: Forever Palestine 🇵🇸!

A Symbol of Palestine, Made By Izzat Hirbawi (Mosab Shawer/Al Jazeera)

— By Mosab Shawer | Published: 6 January 2024 | Al-Jazeera English

Forever Palestine, Hebron, Occupied West Bank — Izzat Yasser Hirbawi, a balding 55-year-old man, stands smiling at the entrance to the Hirbawi Factory in Hebron, the only place in Palestine, its website proudly proclaims, that produces Palestinian Keffiyehs.

Three Hirbawi Brothers, Izzat, Abdullah and Jouda, who now own and operate the factory, started working there as children, accompanying their father, Hajj Yasser, who had founded it in 1961.

A Merchant turned Entrepreneur, Hajj Yasser began his career importing Keffiyehs from Syria before deciding to start his own Factory with Two Looms imported from Japan.

Hajj Yasser was deeply passionate about the Keffiyeh, something he transferred to his boys at an early age, instilling a deep respect for its symbolic value among Palestinians everywhere, as well as the importance of it being made in Palestine by Palestinian hands.

“We’re Happy … We Love Our Work, No Matter How Long or Hard We Work,” Hirbawi Tells Al Jazeera.

'Visitors can’t stand this noise, but I’ve gotten used to it, just like I’ve gotten used to every detail of every machine in here,' says Abdulaziz al-Karaki (Mosab Shawer/Al Jazeera)

The Hirbawi boys were not the only kids working the looms; Abdulaziz al-Karaki was there, too, from age 15, accompanying Hajj Yasser.

He is now a regular fixture on the factory floor at 70 years of age. He still gets the looms going every morning and makes sure that everything is prepared for the day.

“The Keffiyeh Isn’t Just Something To Earn Money From. It Preserves Palestinian Heritage.”

As the 20 looms the factory now boasts start up, a huge racket rises in the cavernous space and al-Karaki smiles at the familiar din. Moving away from the rattling machines, he says: “Visitors can’t stand this noise, but I’ve gotten used to it, just like I’ve gotten used to every detail of every machine in here.”

He does not want to retire, ever, he tells Al Jazeera as he leans over a roll of fabric coming off a loom, cutting extra threads off to make sure the pattern comes through cleanly.

“I just want to keep working at this job, I love it so much, making quality Keffiyehs that will mean as much for the people buying them as they do to me,” he says emotionally.

Izzat Hirbawi inspects one of the shuttles used in manufacturing keffiyehs (Mosab Shawer/Al Jazeera)

Worn as a scarf or head covering, the Keffiyeh adorns people from all walks of life, from the young to the old, from people with a more traditional fashion sense to the hip and trendy.

But the Keffiyeh is more than a garment. It carries a deep symbolism, so entrenched with Palestinian identity that some people refer to it as an alternate flag.

This Keffiyeh, Hirbawi says, is distinguished by its quality, as the family insists on using high-quality yarns that are dyed well and weaving them together at a higher thread count.

In fact, despite local and international markets being flooded by cheaper keffiyehs made in other places with lower-quality material and a flimsier weave, Hirbawi insists that their quality will prove itself in the end.

“We will compete with importers, our competition is quality. The quality of our Palestinian industry and the power of that label: Made in Palestine."

The patterns of the Keffiyeh speak to the nature of Palestine as much as its history (Mosab Shawer/Al Jazeera)

Many Palestinian men wear their Keffiyehs day in and day out, with most of the older generation unable to imagine being seen out without one on their heads.

Younger men consider it a revolutionary symbol and wear it when confronting Isra-helli Terrorist Fascist Forces, attending demonstrations or simply participating in traditional Palestinian events.

Hirbawi’s traditional Keffiyeh design captures the essence of Palestinian life. Olive leaves represent perseverance, strength and resilience, as well as culture and peace. A fishnet pattern represents fishing and closeness to the sea, the broad lines embody commercial routes, and the thin lines are Palestine’s long history.

A typical Palestinian Keffiyeh comes in white and black, but now many different colourways are available. “We Now Produce More Than 300 Models of Keffiyeh Colours … [to] Suit Young People,” Hirbawi says.

A popular Hirbawi variation is white, red and black - a nod to Jordan, the country that hosts the largest number of Palestinian refugees and that shares, Hirbawi says, a deep “interconnectedness” with Palestine.

After the outbreak of Israel’s current war on Gaza, global demand for Keffiyehs increased dramatically as people marched and demonstrated in solidarity with Palestinians. But the Hirbawis cannot increase exports as Israel has cut off the cities of the occupied West Bank from each other and there are no Palestinian airports or ports.

Two men walk through Hebron's Old City (Mosab Shawer/Al Jazeera)

Fathi al-Jebrini, 87, has worn the Keffiyeh every day since he was young and reckons that he has not been without his keffiyeh for a single day since he turned 50.

The Old City of Hebron shopkeeper leads the way gently down an arcade of shop doors, pausing to open his little stall with an old-fashioned key.

He sells food items from here, nestled among similar holes in the wall whose owners have all formed a community over the years.

Everyone knows him and he greets a dizzying number of people by name and with a smile. Many of the men are, of course, wearing their Keffiyehs.

He tells Al Jazeera that this tradition is inherited through the generations, with men learning how to wear their keffiyehs from their fathers and grandfathers.

“Wearing it has become an important thing for us to express our identity, especially since the Old City is considered a destination for tourists and is also invaded by settlers who think it’s their country” he says.

In addition, he argues, it is a generally attractive addition to any person and any outfit as well as something that helps keep the elderly warm in the winter as they use it to cover their heads.

Al-Tamimi's shop is full of Palestinian Souvenirs and Knick-knacks (Mosab Shawer/Al Jazeera)

A little further on in the Old City’s market arcade, Badr al-Daour al-Tamimi, 58, is hanging displays of Keffiyehs outside his shop and arranging the other Palestinian souvenirs that he sells to tourists and sometimes exports overseas.

Items made with Fragrant Olive Wood share display space with maps of Palestine and items embroidered in the vibrant traditional colours of Palestinian Tatreez.

The shopkeeper agrees that the Keffiyeh has become a global symbol for people who stand with the Palestinians and a source of Palestinian pride in Palestine and around the world.

This is to the point that, he says, Isra-helli Terrorist Fascist Soldiers often cannot bear to see Palestinian youth wearing it. He, himself, has seen Isra-helli Terrorist Fascist Forces attacking young men in the Old City and forcing them to take their Keffiyehs off.

The Keffiyeh will persevere as a symbol though, the four men agree. As will Palestinian culture and pride in their identity.

For Hirbawi, the mission is as personal as it is national. “This is our heritage, we’re trying to pass it on to the next generations of our family. It is very important to continue and for our family to be in this factory.

“The Keffiyeh Isn’t Just Something To Earn Money From. It Preserves Palestinian Heritage.”

Fathi al-Jebrini, 87, opens his shop (Mosab Shawer/Al Jazeera)

[pkalert]

Important Update for Umrah Pilgrims Traveling for Hajj: Earlier Visa Expiry and New Validity Dates

Important Update for Umrah Pilgrims Traveling for Hajj: Earlier Visa Expiry and New Validity Dates Exciting news for international pilgrims planning to perform Umrah and attend the upcoming Hajj pilgrimage in Saudi Arabia! The Ministry of Hajj and Umrah has implemented crucial updates regarding Umrah visa validity to ensure a smoother pilgrimage experience. Here’s what you need to…

[sabrgirl]

dhul hijjah - a second chance after ramadan ♡

what is dhul hijjah?

meaning 'the month of the pilgrimage' as many muslims go on hajj in this time, dhul hijjah is the twelfth and final month of the islamic year. the first ten days of this month are the best days of the entire year. yes - even better than ramadan:

it was narrated by Ibn Abbas that the Prophet ﷺ said: “There are no days during which righteous deeds are more beloved to Allah than these days,” meaning the (first) ten days of Dhul- Hijjah" - Sunan Ibn Majah 1727

these ten days encompass the day of Arafah, Hajj, and Eid ul-Adha

this month, we remember prophet Ibrahim (as) and how he was told by Allah to sacrifice his son, Hadrat Ismail (as). he took hadrat Ismail (as) on top of mount Arafat for the sacrifice, and just as he was about to sacrifice Ismail (as), Allah told him to stop as He was only testing him to see if he was truly obedient and willing to sacrifice everything for Allah's sake. the 9th day of dhul hijjah is the day of Arafah, commemorating this event.

we also remember how Allah told Ibrahim (as) to leave Ismail (as) and his wife, Hadrat Hajar, in a desert - which, today, is present day makkah.

this month is therefore about obedience, surrender and sacrifice for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ.

depending on the sighting of the moon, dhul hijjah is expected to begin friday 7th june!

what to do in these first ten days?

even if you're not going for hajj, you should use these blessed days for extra righteous deeds and worship, especially on the day of arafah - the 9th day (which falls on 16th june this year, Insha'Allah) - the day before eid.

FASTING

it is a sunnah to fast the first 9 days of dhul hijjah. if you won't fast all 9 days, then it's best to prioritise the 9th day, the day of Arafah. this is because the prophet ﷺ said: “Fasting on the Day of ‘Arafah expiates for the sins of the year before and the year after.” (Sunan Ibn Majah 1730) however, unless you're going for hajj and you're actually at Afarah, then you cannot as it's forbidden to fast while on the mountain.

DHIKR

it's extremely important to increase your dhikr in this time. recite the tasbeeh, tahmeed, takbeer and tahleel often: tasbeeh - subhanallah (Holy is Allah) tahmeed - alhamdulillah (all praise belongs to Allah) takbeer - Allah Akbar (Allah is the Greatest) tahleel - laa ilaha ill-Allah (there is no God except Allah) Allah said “remembrance of Allah indeed is the greatest virtue” (29:46) - it brings you closer to Him, you feel more certain in His powers that He can remove any hardship which makes the heart feel less anxious, Allah becomes your Friend, you'll become successful (remember Allah often so you may prosper” (8:46), it cleans your heart, it protects you from harm, Allah becomes pleased with you. it truly is the greatest virtue.

also recite istighfar (astagfirullah) and repent for your sins

the best dua to recite on the day of Arafah itself is:

laa ilaaha ill-allaahu, waḥdahu laa shareeka lah, lahul-mulku wa lahul-ḥamdu, wa huwa ‛alaa kulli shay’in qadeer - (None has the right to be worshipped except Allah, alone, without partner. To Him belongs sovereignty and all praise and He is over all things omnipotent)

OTHER INCREASED ACTS OF WORSHIP

do extra voluntary acts of worship (nawafil, sunnah prayers, duha prayers)

read a lot of Qur'an

listen to the Qur'an more

send many, many salutations to the Prophet ﷺ (durood sharif!)

practice gratitude. what are you thankful for?

pray tahajjud

give sadaqah / donate to a charity. make sacrifices!

be kind!

read translation and commentary of surahs

listen to islamic podcasts/read islamic books to increase your knowledge

memorise a surah

talk to Allah!!!! pray!!!!

try and increase your acts of worship throughout the 9 days and especially on the 9th day, the day of arafah, which is the day before eid! (16th june Insha'Allah, depending on where you are in the world)

10th day - eid ul adha

on the tenth day of dhul hijjah (eid), our beloved Prophet ﷺ used to give Qurbani (a sacrifice) every year to remember Ibrahim (as) almost sacrificing his son for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ's sake. muslims sacrifice animals all over the world to follow this sunnah, and donating qurbani is encouraged for every Muslim who is financially able to do so (this can be done online)

may Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ make it easy for us to utilise these blessed and best 10 days to the best of our abilities, forgive us of our sins, draw us ever nearer to Him and allow us to become His best friends, Allahumma Ameen ♡

[howtomuslim]

Why The Quran Asks Us To Ponder

Islam emphasises reflection, urging believers to use reason and contemplation to grasp the magnificence of creation and the purpose of life. The Quran, revealed to be a guidance for humanity, frequently calls us to use our intellect and ponder over the signs of Allah’s creation, encouraging deeper faith, gratitude, and understanding.

Below, we explore the Quran’s repeated call to contemplation, the signs in Allah’s creation, and the wisdom behind this reflection.

The Call to Ponder: A Divine Invitation

The Quran mentions the act of pondering 13 times, inviting readers to think beyond surface realities. Reflection in Islam is not just intellectual but also spiritual, helping people develop a connection with Allah by appreciating the beauty and precision of His creations. The Quran often presents questions that awaken hearts and minds:

“Do you not think?” (Surah Al-Baqarah, 2:44)

“Will you not then ponder?” (Surah Al-Baqarah, 2:219)

“Do they not reflect upon the Quran?” (Surah An-Nisa, 4:82)

“Will they not contemplate within themselves?” (Surah Ar-Rum, 30:8)

“So reflect, O people of insight.” (Surah Al-Hashr, 59:21)

“Do they not contemplate the Word?” (Surah Al-Mu’minun, 23:68)

“Do they not reflect upon the stories?” (Surah Yusuf, 12:111)

“Will you not ponder?” (Surah Al-Anaam, 6:50)

“In that are signs for those who reflect.” (Surah Ar-Rum, 30:21)

“For those who think and reflect…” (Surah Al-Zumar, 39:42)

“Do they not reflect on what Allah has created?” (Surah Al-A’raf, 7:185)

“Have they not traveled through the land to reflect?” (Surah Al-Hajj, 22:46)

“Do they not reflect on the heavens and the earth?” (Surah Ghafir, 40:57)

The Quran draws our attention to the vastness and intricacy of the universe as signs of Allah’s creative power:

“Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, are signs for those of understanding.” (Surah Aal-Imran, 3:190)

From the sky to the earth, the Quran teaches that every element of nature reflects divine wisdom. The harmony in ecosystems, the precise orbit of celestial bodies, and the perfect design of living beings all bear witness to Allah’s knowledge and control.

Prophet Muhammad (ﷺ) said: “Think about the creation of Allah, but do not think about the essence of Allah, for you will never be able to comprehend it.” (Sunan Abi Dawood, 4726)

Islam invites us to appreciate Allah’s signs but warns against delving into matters beyond human understanding, such as Allah’s essence.

Gratitude and Faith through Reflection

Contemplation naturally leads to gratitude. When we reflect upon the intricacies of creation, we recognizse our dependence on Allah’s blessings and mercy, increasing our faith and humility. The Quran says:

“If you were to count the favours of Allah, you could never enumerate them. Indeed, Allah is Forgiving and Merciful.” (Surah An-Nahl, 16:18)

Reflection transforms routine experiences — such as observing the sunrise or feeling the breeze — into moments of spiritual awareness. Gratitude, in Islam, is not merely verbal but is shown through worship, kindness, and responsible stewardship of the earth.

Islam’s Encouragement to Seek Knowledge

Islam’s emphasis on reflection fosters a deep love for learning and personal growth. The first revealed words of the Quran were:

“Read in the name of your Lord who created.” (Surah Al-Alaq, 96:1)

This call to read, understand, and seek knowledge underscores the importance of intellectual development in Islam. The Prophet Muhammad (ﷺ) said:

“Seeking knowledge is an obligation upon every Muslim.” (Ibn Majah, Hadith 224)

The act of pondering leads to acquiring knowledge, developing moral character, and fulfilling our purpose as vicegerents of Allah on earth.

Islamic Science and Innovation: A Legacy of Enlightenment Exploring the Golden Age and Pioneering Contributions in Astronomy and Medicinemedium.com

The Quran and Sunnah guide believers to reflect on both scripture and creation, allowing them to develop a profound connection with Allah. Through contemplation, one not only understands life’s purpose but also appreciates the beauty, wisdom, and mercy of God. This reflection leads believers to live mindfully, with gratitude and humility, striving to embody the teachings of Islam.

Emphasis of Good Character and Manners in Islam Islam is not just a set of rituals or beliefs; it is a comprehensive way of life that emphasises the importance of good…medium.com

Learn more about Islam here: https://www.howtomuslim.org

[ducktoonsfanart]

Donald Duck, Daisy Duck and Drake Mallard with their kids support Palestine in Jerusalem - Happy Eid al-Adha - Happy Father's Day! - Duck comics, Ducktales and Darkwing Duck - Duckverse

I wish all Muslims who celebrate a happy Eid! That is, Eid al-Adha. In addition to Eid al-Fitr, one of the biggest Muslim holidays when the Hajj begins and the day of offering to God as well as the remembrance of the deceased. On those days, sacrificial meat is cut, especially meat related to Eid al-Adha. It is celebrated because on that day, Abraham was supposed to sacrifice his son at God's command until the Archangel Gabriel (Jibril among Muslims) intervened, so Abraham (Ibrahim among Muslims) instead slaughtered a ram as a thanksgiving sacrifice to God the creator. An animal (mainly a lamb) is sacrificed and the meat itself is sacrificed and divided into three parts. The family keeps one third; the second third is given to relatives, friends and neighbors; the third third is given to the poor and vulnerable.

Today is also Father's Day, which is celebrated every third Sunday in June in America and around the world, while in some countries, Father's Day varies from country to country. So Happy Father's Day to all fathers, uncles and grandfathers.

On this occasion and because of current events, I drew Donald Duck, Daisy Duck and Drake Mallard with their children holding Palestinian flags. I am not in the habit of promoting anyone like this, nor am I on anyone's side but the right side, but a great tragedy is happening in Palestine, especially in Gaza where people are dying en masse, especially women and children. And not only Muslims, but also Palestinian Christians (Catholics and Orthodox), with whom I most identify and sympathize. However, many people send through their mobile phones what is happening and most people are engaged to help them as well as about the crimes committed against them. I'm just against such injustice so I drew this, of course they are in Jerusalem where they defend the Golden Dome of the Rock as well as Al Aqsa, important Muslim temples because that's where Muhammad ascended to heaven. A certain group of orthodox and ultra Jews want to destroy it in order to build their temple, and for me as a Christian, this is unacceptable, especially considering that their messiah is a Christian Antichrist, but that is a long story to tell. Certainly, after Gaza, the next goal is Jerusalem and the expulsion of Muslims from that city as well as Christians, and I am against that and that injustice, and I am asking people to get involved in this and to help people as much as possible, regardless of whether through prayers, petitions or sending donations. Like sending real food, not toys. And no, I'm not for Hezbollah or the terrorists, but for the common people who are suffering from it, and they need a lot of help. Here's one way to help: https://afsc.org/news/6-ways-you-can-support-palestinians-gaza

Of course, support drawings like this mean nothing, but they mean moral support and will definitely not stop the current genocide that is happening, but it can help you know what it is about and spread the message to others. And if someone asks me, a lot of Jews who advocate for a Palestinian state are in solidarity with Muslims and Christians and are against the evil that is happening. So spread the word, so they know what's going on.

Yes, I drew Donald Duck, Daisy Duck, Drake Mallard, Huey, Dewey and Louie Duck and Gosalyn Mallard from Darkwing Duck fighting wrongdoing and defeating the evil in Jerusalem with unity and harmony against the evil happening in Gaza. Of course I drew in my own way in the classic version. My only apology is that Daisy is not wearing a headscarf, my fault.

And not only in Palestine, but all over the world where injustice is done. Rest in peace to those people who have suffered so far, amen.

And I hope you liked this drawing and if you support this, and who support Palestine, please like and reblog this! Just don't use my same ideas without mentioning me, thanks! I also wish all Muslims a Happy Eid al-Adha and a Happy Father's Day to all fathers, uncles and grandfathers! Yes, Donald Duck is a great uncle to his nephews, just as Drake Mallard is a great father to his daughter.

[bipolarman2022]

**Title: "The Transformation of Miguel"**

**Chapter 1: A Chance Encounter**

Miguel, a young Spaniard from a well-to-do family, had spent his life pursuing knowledge in the cloisters of academia. He had always been curious, seeking answers in books of philosophy and theology, but lately, nothing seemed to satisfy his thirst for understanding. The life he led, filled with Western studies and family traditions, felt incomplete to him, lacking the spiritual depth he yearned for within.

One day, while walking through the bustling streets of Córdoba, Miguel came across a bazaar full of colors and sounds he had never experienced before. There, among the stalls of spices and fabrics, he saw a sign that read: “Classes on the Quran and Islamic Philosophy.” Intrigued by the idea of learning about a culture and religion so foreign to his life, Miguel decided to attend one of these classes, driven by his insatiable curiosity.

**Chapter 2: The Arab Teacher**

The class was held in a small madrasa located in a quiet alley. Upon entering, Miguel was greeted by Ahmed, an Arab teacher with an imposing presence and an air of deep wisdom. Ahmed was known throughout Córdoba not only for his vast knowledge of the Quran but also for his ability to convey the essence of Islam with patience and clarity.

Miguel, with his expression of wonder and naivety, began attending the daily lessons. At first, he didn’t understand much about the Quranic verses or the Muslim customs that Ahmed taught with such passion. But little by little, Ahmed’s enthusiasm and devotion began to awaken in Miguel a genuine interest in understanding Islam beyond its stereotypes.

**Chapter 3: The First Steps in Islam**

Miguel was fascinated by the teachings of the Quran and the wisdom contained in its words. He marveled at how Ahmed explained the importance of inner peace, submission to Allah’s will, and brotherhood among believers. The teacher taught him about the Five Pillars of Islam: Shahada (the profession of faith), Salat (prayer), Zakat (charity), Sawm (fasting during Ramadan), and Hajj (pilgrimage to Mecca). Each lesson drew him deeper into a state of awe and respect for this new way of life.

Miguel, naive in many aspects of Muslim life, would ask questions that seemed obvious to Ahmed. But the teacher, with infinite patience, always answered, not with mockery but with a sincere desire to share his faith. Gradually, Miguel began to participate in prayers, fast during Ramadan, and learn Quranic verses in Arabic, something he never would have imagined doing before.

**Chapter 4: The Growing Fascination**

As the months passed, Miguel felt increasingly drawn to Ahmed, not just because of his wisdom but also for his charisma and deep sense of inner peace. Ahmed spoke to him about the ways of the Prophet Muhammad, explaining how Islam was not just a religion but a way of life that embraced justice, compassion, and equality. Miguel felt he had finally found something that filled the void in his heart.

Ahmed also noticed something special in Miguel. He saw not just a student eager for knowledge but someone with the potential to be a great defender of the faith. He taught Miguel to recite the Quran, interpret its meanings, and live according to the principles of Islam. Each lesson was an open door to a new world, full of meaning and purpose.

**Chapter 5: A New Path**

One day, after an intense study session, Miguel approached Ahmed with a decision he had been contemplating for weeks. "I want to convert to Islam," he declared with determination. "I want to follow the path of Allah and be like you, someone who lives with purpose and inner peace."

Ahmed smiled with a mix of pride and affection. He knew that Miguel was ready to take this important step. He took him to the mosque, where Miguel recited the Shahada with tears in his eyes, surrounded by his new teacher and his new brothers in faith.

**Chapter 6: Leaving Everything Behind**

Miguel, now known as Jamal, decided to leave behind his previous life, his old beliefs, and his family, who never understood his fascination with Islam. He left everything for this new life, for his new brothers, and above all, for Ahmed, who had become more than a teacher to him. Ahmed was now his mentor, his spiritual guide, and the reflection of everything Jamal wanted to be.

Every day, Jamal learned more about Muslim customs. He helped those in need, participated in philosophical debates at the madrasa, and dedicated himself to memorizing the Quran. His transformation was complete; he was no longer the naive young man who had first entered the bazaar in Córdoba but a man with a mission: to live fully in Islam.

**Epilogue: A Devoted Disciple**

Jamal's story became a legend in Córdoba, an example of how faith and devotion can transform even the most skeptical of hearts. Under Ahmed's guidance, Jamal not only found a new purpose but also became a teacher in his own right, teaching others about the beauty of Islam, always with the memory of his own transformation in his heart.

And so, Ahmed's library remained a beacon of light and wisdom in Córdoba, a place where seekers of knowledge, regardless of their origin, could find the path to true peace and understanding.

[eretzyisrael]

The October 7 attack and its aftermath have finally brought the disparate elements of this struggle against Jews to the surface, its participants surging into the streets and onto social media—suggesting that Hamas knew something important about the world that many of us didn’t see, or didn’t want to. 

When I was a reporter for an international news agency at the time of the Hamas takeover in Gaza in 2007,  I discovered that it was impolitic to mention what Hamas clearly announced in its founding charter from 1988: Namely, that “our struggle against the Jews is very great and very serious,” and the Jews were “behind the French Revolution, the Communist revolution and most of the revolutions we heard and hear about, here and there. With their money they formed secret societies, such as Freemasons, Rotary Clubs, the Lions, and others in different parts of the world for the purpose of sabotaging societies and achieving Zionist interests.” 

This didn’t sound like “Free Palestine.” But as a rule, on the rare occasions that Western news organizations felt compelled to mention the document, they left those parts out. 

The historical examples from the charter suggest that in the war against Judaism, the ideologues of Hamas understand themselves to be operating in a broad coalition and carrying on a long tradition. This is true. “Islam and National Socialism are close to each other in the struggle against Judaism,” Hajj Amin al-Husseini, the mufti of Jerusalem and one of the fathers of the Palestinian national movement, said in 1944. This was in a speech to members of an SS division he helped raise, made up of Bosnian Muslims. “Nearly a third of the Qur’an deals with the Jews. It has demanded that all Muslims watch the Jews and fight them wherever they find them,” he said, an idea that would reappear four decades later in the Hamas charter. When the mufti testified before a British commission of inquiry in 1936, he quoted The Protocols of the Elders of Zion, the Tsarist forgery describing a global Jewish conspiracy, which is also the source for parts of the Hamas charter and remains popular across the Middle East. (I once found the book for sale at a good shop near the American University of Beirut.) The Hamas army, known as the Izz ad-Din al-Qassam Brigades, is named for one of the mufti’s most famous proteges.

The movement became savvy enough to water down its charter a few years ago, but its leaders have remained honest about their intent. “You have Jews everywhere,” one former Hamas minister, Fathi Hammad, shouted to a crowd in 2019, “and we must attack every Jew on the globe by way of slaughter and killing, with God’s will.” 

In the liberal West, no sane person would own up to believing The Protocols. (At least not yet; things are moving fast.) But an Italian can hold a prominent U.N. job, for example, after saying she believes a “Jewish lobby” controls America, and you can hold a tenured position at the best universities in the West if you believe that the only country on earth that must be eliminated is the Jewish one. 

My experience in the Western press corps was that sympathy for Hamas was not just real but often more substantial than sympathy for Jews. In Europe and North America, as we’ve now seen on the streets and on campuses, many on the progressive left have arrived at an ideology positing that one of the world’s most pressing problems is the State of Israel—a country that has come to be seen as the embodiment of the evils of the racist, capitalist West, if not as the world’s only “apartheid” state, that being a modern synonym for evil. 

Jews could no longer officially be hated because of their ethnicity or religion, but can legitimately be hated as supporters of “apartheid” and as the embodiment of “privilege.” The pretense that this is a critique of Israel’s military tactics, or sincere desire for a two-state solution, has now largely been dropped. 

[sheikh-sayeed]

The Importance of Madīnah al-Munawwarah

Qadī Iyad (d. 544) said:

"Among the ways to magnify and honor prophet ﷺ is to magnify all his causes and to honor his sites and places, from Makkah and Madīnah, and his institutions, and what he touched ﷺ, or is known by.

Imam Mālik رَحِمَه اللَّه would not ride an animal in Madīnah and he used to say: "I am shy before Allah to tread on the soil where the Messenger of Allāh ﷺ, is with the hoof of an animal" and it is narrated about him that he gave Imam Shafi'i many horses and mules that he had, and Imam Shafi'i said: "Keep for yourself an animal from them" So he responded to him with a similar answer.

and Imam Mālik issued a fatwa that whoever said the soil of Madīnah is bad should be beaten thirty lashes and ordered to be imprisoned, as he had a high status. He said: "How deserving he is of having his neck struck: the soil in which the Prophet ﷺ, was buried, he claims is not good!"

Az-Zāhid who was among the brave archers, that he said: "I have not touched the bow with my hand except in a state of purity since I learned that the Prophet ﷺ, took the bow with his hand."

And the cap [qālansuwa] of Khalid Ibn al-Walid had some hairs from the hair of the Prophet, His cap fell during one of his battles, and he made a fierce effort to retrieve it, which the companions of the Prophet ﷺ criticized because of the many who were killed in it. He said: "I did not do it because of the cap, but because of what it contained of his hair ﷺ so that I would not be deprived of its blessing and it would not fall into the hands of the disbelievers."

And in the Sahih, it is said that the Prophet ﷺ said about Madīnah: "Whoever commits a crime in it or shelters a criminal, upon him is the curse of Allāh, the angels, and all the people; Allāh will not accept from him any compensation or justice."

After a few lines, Qadī Iyad then said: "and it is narrated that Abū al-Fadl al-Jāwharī when he visited Madīnah and approached its houses, dismounted and walked weeping, reciting: "and when we saw the trace of the one who did not leave us a heart to recognize the traces nor a mind, We dismounted from our mounts, walking in honor of the one who departed, that we might visit him as a caravan. and it is narrated from some seekers that when he looked upon the Madīnah of the Messenger ﷺ, he began saying, quoting: "The veil has been lifted for us, revealing to the observer a moon before which illusions vanish, And when the mounts brought us to Muhammad, riding on them became forbidden, They brought us near to the best of those who trod the earth So it has upon me reverence and respect." and it is narrated from some of the mashāyikh that he performed the Hajj walking, and it was said to him about that. He said: "The runaway servant comes to the house of his master riding? If I could walk on my head, I would not walk on my feet." and it is appropriate for places that were populated by revelation and the descent of divine messages, and where Jibrīl and Mīkā'īl frequented, and from where the angels and Rūh ascended, and whose courtyards were filled with sanctification and praise, and whose soil encompassed the body of the master of mankind.

From it spread the religion [dīn] of Allāh and the Sunnah of His Messenger, what spread. Schools of verses, mosques of prayers, scenes of virtues and goodness, institutes of proofs and miracles, rites of religion [dīn], landmarks of Muslims,the stands of the master of messengers, and the abode of the seal of prophets, where prophethood burst forth, and where its tide overflowed, and places that wrapped the message, and the first land whose soil touched the skin of the chosen one. That we should honor its courtyards and inhale its fragrances."

– Kītab ash-Shifā' bi-Ta'rīf Huqūq al-Muṣṭafá 17/17

[semnatv2]

مناسك الحج خطوة بخطوة How to Perform Hajj مزدلفه شرح خطوات أداء مناسك الحج كيف تحج وتعتمر

#مناسك #الحج #خطوة #بخطوة #Perform #Hajj #مزدلفه #شرح #خطوات #أداء #مناسك #الحج #كيف #تحج #وتعتمر #حج, #حج2024, #مكة, #المدينة, #كعبة, #مسلم, #عمرة, #إسلام, #رحلةحج, #مبارك, #غفرانالذنوب, #اركانالحج, #نسكالحج, #طواف, #سعي, #وقوفعرفة, #مزدلفة, #منى, #رميالجمرة, #تحلقالحاج, #تقصير, #تلبية, #لبيكاللهملبيك, #الحجمبشربالجنة, #الحجاركانوواجبات, #الحجمستحبات, #الحجاتباعالهدي, #الحجاروعرحلة, #الحجمناسك,…

[tanadrin]

More notes from Stephen Shoemaker's Creating the Quran: A Historical-Critical Study:

Virtually complete silence from any source on Mecca and Yathrib (Medina) in the early 7th century; these settlements were probably not significant to the wider world at the time.

The prominence of the idea of Mecca as an important center of the spice trade in historical Islamic studies is due mostly to Henri Lammens and Mongtomery Watt, early historians of Islam, which are basically just summaries of (much later) Islamic hagiography.

In Meccan Trade and the Rise of Islam, Patricia Crone debunks the myth of Mecca as a wealthy hub of the international spice trade; other scholars have attempted to argue Mecca was indeed wealthy and important based on other economic activity, like mining precious metals, but there isn't evidence for this either, really.

There certainly isn't evidence of the kind of literacy rates we would expect to see in a place carrying out complex financial transactions. Its economy was largely pastoralist (the landscape could support little else), with only a small local trade network, and its population was small--perhaps around 500, with 130 free adult men.

Pre-Islamic Mecca as an important place of pilgrimage is also not substantiated. The most important elements of the hajj are at sites located well outside the ancient city, and discussions of ancient pilgrimages have Mecca itself as an afterthought. Mecca as a component of these pilgrimages seems to be a later development that was part of the Islamicization of these practices. The Ka'ba itself is unfortunately not only off limits to investigation, but was destroyed and rebuilt twice near the end of the 7th century, and is the product of competing interests in the second Islamic civil war.

Whether the shrine of Mecca (if it existed) was pagan or not is unknown. It is nevertheless unlikely to have been of significance to anyone outside Mecca itself. The "masjid al-haram" of the Quran is hard to identify clearly; tradition associates it with the space around the Ka'ba, but Mecca as a haram, a sacred space, is unlikely, and this term may have been associated with the nearby sites of Mina or Arafat, or somewhere else.

"Nor can we even say with any certainty that the Kaʿba and the House of the Qur’an refer to a shrine in Mecca. After all, the Qur’an explicitly identifies the location of the House as “Bakka” rather than Mecca (3:96). Judging on the basis of the Qur’an itself, and not the later Islamic tradition, Bakka clearly seems to be a different place from Mecca. The Islamic tradition is of course desperate to identify this Bakka and its sanctuary with the Meccan shrine still revered by Muslims today. Therefore, in order to remedy the Qur’an’s highly inconvenient location of its shrine in Bakka, many later Islamic scholars simply decided, without any actual historical basis, that either Bakka is an older name for Mecca or else Bakka refers specifically to the Kaʿba itself and its immediate surrounding in Mecca. There is, however, no justification for identifying Bakka with Mecca either in whole or in part other than a determined need to bring the Qur’an fully into agreement with the Islamic tradition.60 Nothing allows us to assume that when the Qur’an says Bakka it means Mecca, particularly since it correctly names Mecca elsewhere." This may in fact be an intertextual reference to Psalg 84:6-7, which places Jerusalem's Holy House in a place named Baka, said to be where pilgrims gathered to make their ascent to the Temple Mount. Early Islam was certainly interested in Jerusalem; early Muslims are said to have prayed in the direction of Jerusalem, and were interested in restoring worship and dignity to the temple there.

Yathrib was likewise small; a collection of settlements around an oasis, where dates and possibly some limited amounts of grain could be grown. It would have been bigger than Mecca, but not dramatically so--maybe a thousand inhabitants in twenty square miles, and the scale of its economy would still have been very small, with very limited trade--the real trade routes of the era were on the Red Sea by ship, not inland through places like Yathrib.

The Quran itself "clearly demands" an audience well-versed in Biblical and post-Biblical traditions; it presupposes familiarity with tropes of that tradition, and opaquely references things it assumes its audience knows well. It is unlikely that the background culture of Muhammad's day in Mecca or the Yathrib oasis was familiar with this literature, and "it seems far more reasonable" to assume extensive contact between Muhammad's early followers and these traditions took place outside the central inland Hijaz. This is in facy why Cook, Crone, et al. locate the beginnings of Islam further north (but this maybe mistakes a later process of cultural contact that was read back into Islam's beginnings as being there from the start. Mecca and Medina were important political centers of Islam from very early on, so if Islam didn't arise there, it would be weird for these small towns to suddenly become important later).

[wordofprophet]

The First Ten Days Of Dhu al-Hijjah

The first ten days of Dhu al-Hijjah are considered the most sacred and blessed days in the Islamic calendar.

Muslims are encouraged to increase their worship, prayer, and acts of charity during this period.

Fasting on the 9th day of Dhu al-Hijjah, known as the Day of Arafah, is highly recommended for those not performing Hajj.

The Prophet Muhammad (peace be upon him) emphasized the importance of these days, stating that “there are no days in which righteous deeds are more beloved to Allah than these ten days.” [Jami` at-Tirmidhi 757]

Eid al-Adha, also known as the Festival of Sacrifice, falls on the 10th day of Dhu al-Hijjah and commemorates the willingness of Prophet Ibrahim to sacrifice his son as an act of obedience to God. . . . #hajj#dhulhijjah#dayofarafah#makkah#masjidalharam#allahﷻ#sacrifice#clocktower#dua#blessed#days#arafah#islamic#IslamicReminders#islamicposts#muslimummah#DoGoodDeeds#fast#deeds#deen#makkah#madinah#islam#dhulhijjah2024#islam#Muslims#Ummah#eiduladha#kaaba#ramadan#eidmubarak

[writerfarzanatutul]

To All the Muslim Women

In today's world, we see a rising trend among many women, including Muslim women, who seek education and career opportunities driven by fear:

What if my husband dies?

What if my husband abuses me?

What if he cheats on me?

While these fears may stem from real societal issues, centering one's entire purpose of education and career on such "what ifs" is problematic from an Islamic perspective. Tawakkul, or placing our complete trust in Allah, is an essential part of our faith. Muslims are encouraged to plan and strive for the best, but at the same time, we must believe that everything is ultimately in Allah's control.

The story of Hajar (alaihi as-salam) is an excellent example of this level of trust. When Prophet Ibrahim (alaihi as-salam) left her in the barren desert of Makkah with her infant son Isma’il, she asked him, "Has Allah commanded you to do this?" When he affirmed, she did not question or complain but instead said, “Then Allah will not abandon us.” She placed her trust entirely in Allah, despite the harshness of her situation.

Allah recounts how, through Hajar's steadfast faith and patience, her efforts in seeking water for her child were not only rewarded but immortalized. Her running between the hills of Safa and Marwa became an essential ritual of Hajj and Umrah, known as Sa’i.

"فَإِنَّ مَعَ الْعُسْرِ يُسْرًا إِنَّ مَعَ الْعُسْرِ يُسْرًا" "For indeed, with hardship [will be] ease. Indeed, with hardship [will be] ease." Quran 94:5-6

This powerful story teaches us that no trial is meaningless, and our struggles are seen by Allah, who is Al-Latif (The Subtle, The Kind). When we endure trials with patience and trust in Him, He not only alleviates our difficulties but elevates us, as He did with Hajar.

Hajar (alaihi as-salam) was not a prophet but a regular person like you and me. Yet, through her Tawakkul, Allah honored her immensely. Allah mentions in the Qur'an that those who are patient and trust Him will be greatly rewarded:

"وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا. وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ" "And whoever fears Allah – He will make for him a way out. And will provide for him from where he does not expect." Quran 65:2-3

This verse reminds us that our provision and our safety do not come from our efforts alone, nor from our spouses or jobs. Rather, they come from Allah, who can provide from sources we never imagined. So, while it is good to be educated and seek lawful work, we should remember that our sustenance and protection are not in the hands of anyone but Allah.

Now, let us consider the flip side of the "what ifs" that often drive people into a false sense of security through worldly means.

What if you get a high-paying job but meet a toxic or corrupt work environment?

What if, God forbid, you get into an accident and are unable to work?

What if you face severe health challenges and are unable to continue?

These scenarios remind us that life is uncertain, and no amount of planning can shield us from Allah's decree. The Prophet Muhammad (peace be upon him) said: “If you were to place your trust in Allah truly, He would provide for you as He provides for the birds; they go out in the morning hungry and return full.” (Tirmidhi)

The lesson is clear: We must strive, but ultimately place our reliance on Allah, not our means, education, or jobs. As Allah says:

"إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ" "Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength." Quran 51:58

Yes, planning for our future is wise, but it should not be driven by fear of hypothetical situations, nor should it be rooted in distrust of Allah's plan. The most important step is to shift our intention (niyyah). Our pursuit of education or career should be for the sake of pleasing Allah, benefiting society, and fulfilling our roles as Muslims, not out of anxiety over possible future difficulties.

May Allah strengthen our hearts, increase our trust in Him, and grant us the strength to face life's challenges with faith.

[asma-al-husna]

Allah’s name Al-Witr��� The One and Unique—is not mentioned in the Quran, but occurs in a narration of the Prophet salallahu ‘alayhi wa sallam. Al-Witr is the One, the Unique and Only. He is unique in His essence in all His attributes and there is nothing equal to Him in any way!

The One, Odd-numbered, and Unique

Witr comes from the root waw-taa-raa, which points to three meanings. The first meaning is to be odd (numbered), one and single. and the second is to be in succession. A third meaning is to deprive.

This root appears three times in the Quran in three derived forms. Examples of these forms are yatirakum (“will deprive you”), tatraa (“in succession”) and wal-watri (“and the odd”).

Linguistically witr means that which is odd-numbered, unever, not uniform or equable. Allah’s name Al-Witr is related in meaning to His beautiful names Al-Ahad and Al-Waahid. All indicate that Allah ‘azza wa jall is one, only and unique in His essence, all His powers, knowledge and abilities.

The Prophet salallahu ‘alayhi wa sallam said: Allah is witr (single, odd) and loves what is witr. So perform witr prayer. O followers of Quran, observe witr (prayer). [At-Tirmidhee, Abu Dawud]

Examples of Witr in Worship

In Islam the ways we worship are indicated to the finest details in the Quran and the sunnah of the Prophet Muhammad salallahu ‘alayhi wa sallam. An example is the number of times we are ought to carry out certain acts of worship, of which some are in witr (odd numbers) only.

Examples are the tawaaf (circulation) around the ka’bah, which is prescribed to be done seven times as well as the times Muslims go between Safaa and Marwaa as Hajj and Umrah ritual.

According to some ahadeeth the Night of Decree (laylatul qadr) is to be found in the last ten nights of Ramadhan, in the odd-numbered nights.

Another example is the amount of days which is sunnah to fast as one of the ways of the Prophet to fast was on ayaam ul beed – the white days – which are three days in the middle of each month.

The most known example regarding witr is the Witr prayer, which is a strongly recommended prayer of an odd-numbered rakaat to be prayed in the time after the ‘Esha prayer and before the Fajr prayer.

How Can You Live By This Name?

1. Keep reminding yourself of the uniqueness of Al-Witr.

The fact Allah ‘azza wa jall is one and unique in all He does, knows and gives is something we know, but sometimes forget to live by in our daily lives. Remind yourself each day Allah is the only one who can give you Paradise, so put Him first and not what people think or want of you or even what your ego (nafs) whispers to you!

2. Pray the Witr prayer. The Witr prayer is one of the greatest acts of worship that draw one closer to Allah. The majority of the scholars say is one of the confirmed sunan (a sunnah mu’akkadah) which you as a Muslim should observe regularly and not neglect. Imam Ahmad raheemahullah even said: Whoever neglects Witr is a bad man whose testimony should not be accepted. The Prophet said: Allah has prescribed for you a prayer (by which He may increase your reward), which is Witr; Allah has enjoined it for you during the time between ‘Esha prayer until dawn begins. [At-Tirmidhee, saheeh] Ask Allah Al-Witr to enable you to pray this prayer regularly.

3. Be unique.

As true Muslims we all share our belief in Allah Al-Witr alone, but this doesn’t mean we should not strive to be unique in our actions! Do your best to perform as many good deeds as you can, be creative and set up your own projects on the path of Islam and for the pleasure of Al-Witr and by the will of Allah, leave an unique legacy in this world which will count for you in the Herefter inshaa’Allah.

4. Know the meaning of tawheed and live by it.

Studying the meaning of tawheedullaah (the Oneness of Allah), its types and how to live by them is the most important branch of Islamic knowledge. Part of this knowledge are knowing the names and attributes of Allah ‘azza wa jall. At least spend one day a week of which you read from a trustworthy book about tawheed and its types and make sure to convey this knowledge to your children and family inshaa’Allah!

O Allah, Al-Witr, we know that you are one, single and unique. Help us to remind ourselves of Your oneness and turn to You only for all our needs and make us of those who consistently pray the Witr prayer. Increase our knowledge of tawheed and its types, aid us to live by them, and enable us to leave a unique legacy of ongoing good deeds for those who come after us until the day of judgement, ameen!

[basicsofislam]

ISLAM 101: ETHICS: Part 1

To rely on Allah means to rely on Allah’s mercy and wisdom

To think that Allah will do things to destroy our means not to know Allah, who introduces Himself as Rahman (the All-Merciful) and Rahim (the All-Compassionate) at the beginning of every chapter of the Quran, as it is necessary. Allah is so merciful toward His slaves that He gives them numerous boons despite their ingratitude and denial; He does not cease to give them those boons.

Most of the problems that hitman originates from his own misuse and not obeying the divine rules, which are valid everywhere in the universe. Today’s modern medicine also states that most of the diseases originate from the mistakes of people.

It should not be forgotten that people are tested by Allah. There are pains and agonies along with pleasures due to the requirements of this test. Thanking for boons and showing patience in the face of problems is the most important criterion to pass this test.

When we rely on Allah, we should consider both this world and the hereafter. We should rely on Allah if there is a problem in this world, thinking that Allah will definitely give thawabs to us in return for it. The Prophet (pbuh) summarizes the issue as follows:

“There is good in every affair of a believer. If he is given a boon, he thanks Allah for it and receives a reward. If he encounters something bad, he shows patience and receives a reward.” (Musnad, 1/173)

It is understood that to rely on and trust in Allah means to trust His mercy and wisdom related to humans. For instance, diseases clean the sins of a person like soapy water. It is understood by any person with the consciousness of belief that to show patience in the face of a temporary problem that makes a person gain the eternal life and to maintain the feelings in one’s heart is a very profitable deed.

It is one of the most important tests of a believer not to lose his trust in Allah even in the face of a very big misfortune.

“There are among men some who serve Allah, as it was, on the verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see!.” (al-Hajj, 22/11)

One of the fine details of this test is indicated in the verse above.

“To rely on your father is not like that. We know that if you rely on your father, he will not harm you if it is within his power.” There is a truer statement than that one: A father cannot do anything unless Allah wishes. Therefore, to rely on Allah in the real sense is only a distraction.

The phrase “if it is within his power” is used in the question. What is in his power in real sense? So to speak, it is one of the biggest mistakes to rely on one’s father, who is too weak to fulfill the requirements of his compassion - as is relying on Allah - by not relying on Allah, who has more compassion than the compassion of thousands of fathers and who has power to do anything He wishes.

[mariacallous]

Over the last 10 months, the world’s attention has been focused on Israel and the Gaza Strip. The war that began on Oct. 7, 2023, with Hamas’s attack on Israel has been cataclysmic. But the conflict has overshadowed another crisis enveloping the region: intense heat and water scarcity.

In mid-July, the heat index in Dubai was 144 degrees Fahrenheit. In late June, the Grand Mosque in Mecca, Saudi Arabia, registered a temperature of 125 degrees. This heat coincided with Hajj season. When it was over, more than 1,300 people had lost their lives. And in Egypt, temperatures have rarely fallen below 100 degrees since May.

It was actually hotter in the Gulf region last summer, topping out at an eye-popping real feel of 158 degrees in the coastal areas of Iran and the United Arab Emirates. That reading and the unrelenting heat this season exceeded the “wet-bulb temperature” at which humans, if exposed for six hours, can no longer cool themselves off, leading to heat-related illnesses and death.

The World Bank estimates that by 2050, water scarcity will result in GDP reductions of up to 14 percent in the region. In 2021, a UNICEF report stated that Egypt could run out of water by 2025, with the Nile River coming under particular stress. Water stress in countries such as Egypt is exacerbated by the upriver flow of the Nile being restricted because of the construction of the Grand Ethiopian Renaissance Dam. Syria and Turkey have been at odds over many years because the Turks have built dams along the Tigris and Euphrates rivers, cutting the flow south. And among the many issue that divide Israelis and Palestinians is water and who has the right to tap into the Mountain Aquifer of the West Bank.

In addition to the extreme heat’s significant threat to life and livelihood in the Middle East and North Africa, a hotter region has the potential to destabilize politics well beyond its borders.

Before going further, it is important to underscore that this is not a column about “climate conflict.” About a decade ago, there was a spate of articles on this issue, highlighting the Syrian Civil War as an example of what the future would look like as the globe warmed. Even though this idea captured the imagination of a variety of notables including then-Prince Charles, U.S. Sen. Bernie Sanders, and others, the claim about Syria in particular was based on incomplete data, faulty interpretation of that data, over-generalization, and, as a result, erroneous conclusions.

As the October 2021 National Intelligence Estimate on climate change dryly noted, the U.S. intelligence community had “low to moderate confidence in how physical climate impacts will affect US national security interests and the nature of geopolitical conflict, given the complex dimensions of human and state decisionmaking.” Basically, the spies are saying it is hard to make a causal connection between climate and conflict because there are so many variables that contribute to conflict.

A clearer and more pressing problem is how people adapt to rising temperatures and water scarcity. They migrate to places with lower temperatures and more water. According to the World Bank, as many as 19 million people—approximately 9 percent of the local population—will become displaced in North Africa by 2050 because of the climate crisis. And for people in the region, the destination of choice is Europe.

A number of caveats are in order: First, the bank is extrapolating. It is possible that there may be political, economic, or technological changes that limit the number of migrants. Second, not every person on the move will be migrating because of the changing climate. And finally, some of those displaced people will remain somewhere in the region given the resources necessary to make it across the Mediterranean. (That presents its own set of problems, however. Internally displaced people, who generally settle in urban areas, will put pressure on the budgets and infrastructure of places whose resources and capacity to absorb migrants are limited.)

All this said, in the abstract migration is positive for countries in the European Union, which have aging populations and need workers to pay into generous social safety nets. Yet the claim that migration provides benefits to society remains unconvincing to a significant number of Europeans who oppose large (or perceptively large) numbers of newcomers into their countries.

France’s National Front party, which long flirted with fascism and a coy version of Holocaust denial and rebranded itself as the National Rally in 2018 in an effort to shed this ugly legacy, has become a major force in French politics in large part due to its opposition to immigration, especially from Islamic countries. Hungary’s Prime Minister Viktor Orban, the avatar of European illiberalism, built his authoritarian system on fears of the threat that migrants pose to Hungarian society.

Brexit, which British voters approved in 2016, was about a lot of things, but immigration propelled the United Kingdom’s imprudent decision to leave the European Union. More recently, the proximate cause of the recent riots in England was the allegation that an immigrant was responsible for the murder of three young girls at a dance class in the seaside town of Southport. Despite the allegation being demonstrably false, the ensuing street violence suggests that simmering resentment toward migrants within a segment of the marginalized English working class stoked by, and combined with, right-wing populism is dangerous and potentially destabilizing.

Then there is Germany, where in 2015 hundreds of thousands of Syrians sought refuge from the violence enveloping their country. Then-German Chancellor Angela Merkel made the decision to grant Syrians entry. It was a decision that many Germans embraced, but it also produced a backlash that has helped drive the emergence of the Alternative for Deutschland (AfD) party. The AfD is different from other right-wing populist parties in Europe given its provenance. Although it began as a party based on Euro-skepticism, it has moved steadily toward embracing fascism, downplaying the atrocities of the Third Reich, spreading Islamophobia, and inveighing against foreigners in general. Of course, there is a whole host of reasons for the rise of the AfD and other fascist, illiberal, right-wing populist parties in Europe. But scholars agree that migration is the through line in this phenomenon.

The Unites States has a compelling interest in a Europe that is stable, whole, free, and prosperous. The emergence and success of xenophobic, fascist, or fascist-adjacent parties that make common cause with the enemies of Western liberalism are a threat to that core U.S. interest. That’s why Washington needs to help head off mass migration to Europe. There is not a lot that the United States can do about conflicts—such as the one in Sudan—that drive migration, but U.S. policymakers can help when it comes to the climate crisis, which will contribute to the increasing numbers of people seeking refuge in Europe.

This requires not increasing financial assistance or green infrastructure projects but something both more cost-effective and influential: creative diplomacy. High heat makes the problem of water scarcity worse, which is why people migrate. Using its own experience and technical expertise from managing resources in the increasingly hot western United States, the U.S government can play a useful role in helping countries in the Middle East do a better job managing what water they have.

The conflicts that span the region make assistance harder, given the fact that water sources often cross boundaries. But that is a challenge that can be overcome. Not only are there technical solutions to the problem of water scarcity, but there are also political incentives to come to agreement even across conflict zones.

Leaders across the region may disdain their citizens, but they have a political interest in satisfying at least their people’s minimum demands, including access to water. Even with all the nationalist huffing and puffing of their governments, Egyptian President Abdel Fattah al-Sisi and Ethiopian Prime Minister Abiy Ahmed have a strong interest in sharing the waters of the Nile. Without such an agreement, the political and economic problems of both countries will deepen, threatening both leaders.

Of all things, the maritime border agreement between Israel and Lebanon can be a template of sorts for the way U.S. officials approach the problem of water sharing in the region. There was a range of critics of the agreement in the United States, Israel, and Lebanon, but the actual substance is less important than the way U.S. diplomats brought it about. They separated Israeli concerns about Lebanon and Lebanese concerns about Israel and focused instead on the upside for each country. Once that became clear—the exploitation of gas deposits off the Israeli and Lebanese coasts—it was hard for the two countries that nonetheless remain in a state of war to not agree to a boundary. Despite 10 months of conflict between Israel and Hezbollah, the agreement has not been breached. That is important and suggests a way forward for negotiations over water.

It is tempting to want to place efforts to deal with water scarcity in some broader climate agenda for the Middle East. That is exactly what U.S. officials should not do. Washington should focus on issues where it has a realistic chance of making a difference. There is little the United States can do about the intense heat, and mitigation of greenhouse gases is not a pressing problem in the region because it does not actually emit that much greenhouse gas. Water, however, is critically important, and it is an area where the United States has expertise to bring to bear.

Indeed, helping strike agreements to manage water scarcity in the Middle East is a low-cost way the United States can mitigate the perversions of European politics and help shape the global order to come.