Matt Kennard speaks to Elon Perry, a former Israeli Commando who has since gained international media attention.
At the time of our interview on 08.08.24, we were unaware of the subsequent discussions that would emerge around Perry’s articles in Jewish Chronicle.
Respected outlets in Israel and Britain have reported on claims that Perry’s articles, particularly those concerning Hamas and the Philadelphi Corridor, may have been part of a broader Israeli government propaganda campaign related to Israeli Prime Minister Benjamin Netanyahu’s negotiating position over Gaza.
In this interview, Perry defends Israel's war on Palestine, explaining the history of the conflict and rebukes the world court case for genocide.
The Racket is a series of interviews based on the book The Racket: A Rogue Reporter vs The American Empire by Matt Kennard. The series examines the power of the US empire around the world and its attempts to control nations via war and economic strangulation.
Throughout the series Matt Kennard and guests will investigate the violent colonial beginnings of the most powerful nation in history, the tightening of its global stronghold post World War II, the crushing of dissent via CIA interference and its various ongoing wars around the world from a range of perspectives.
“Donald Trump has assembled the most pro-Israel cabinet in the history of the United States, I’ve investigated his funders and it all makes sense”
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In this video, you will witness the incredible life story of Adnan Adrian Wood-Smith, an American who devoted his life to becoming an FBI agent and then gave up his life purpose to live an Islamic life!
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The Israeli military has killed at least 40,000 Palestinians in Gaza — about two percent of the Strip’s population. It has wreaked total havoc, systematically destroying residential neighborhoods, schools, hospitals, and universities. Hundreds of thousands of Israeli soldiers have fought in Gaza over the past 10 months, and yet the moral debate is almost non-existent. The number of soldiers who have spoken out about their crimes or moral difficulties with serious reflection or regret, even anonymously, can be counted on the fingers of one hand.
Paradoxically, the senseless and gratuitous destruction that the military is wreaking in Gaza can be seen from the hundreds of videos that Israeli soldiers have filmed and sent to friends, family, or partners out of pride in their actions. It is from their recordings that we watched troops blowing up universities in Gaza, shooting randomly at houses, and destroying a water facility in Rafah, to name just a few examples.
Brigadier General Dan Goldfuss, commander of the 98th Division, whose lengthy retirement interview was presented as an example of a commander who upholds democratic values, said: “I don’t feel sorry for the enemy … you won’t see me on the battlefield feeling sorry for the enemy. Either I kill him, or I capture him.” Not a word was said about the thousands of Palestinian civilians killed by army fire, or about the dilemmas that accompanied such slaughter.
Similarly, Lt. Col. A., commander of the 200th Squadron which operates the Israeli Air Force’s fleet of drones, gave an interview to Ynet earlier this month, in which he claimed his unit had killed “6,000 terrorists” during the war. When asked, in the context of the rescue operation to free four Israeli hostages in June, which resulted in the killing of over 270 Palestinians, “How do you identify who is a terrorist?” he answered: “We attacked on the side of the street to drive civilians away, and whoever did not flee, even if he was unarmed, as far as we were concerned, was a terrorist. Everyone we killed should have been killed.”
This dehumanization has reached new heights in recent weeks with the debate over the legitimacy of raping Palestinian prisoners. In a discussion on the mainstream TV network Channel 12, Yehuda Shlezinger, a “commentator” from the right-wing daily Israel Hayom, called for institutionalizing rape of prisoners as part of military practice. At least three Knesset members from the ruling Likud party also argued that Israeli soldiers should be allowed to do anything, including rape.
But the biggest trophy goes to Israel’s Finance Minister and Defense Ministry deputy, Bezalel Smotrich. The world “won’t let us cause 2 million civilians to die of hunger, even though it might be justified and moral until our hostages are returned,” he lamented at an Israel Hayom conference earlier this month.
“It is me waking up and realizing that the country that my grandfathers fought for, the country that my child still in uniform, fights for and protects, is failing to protect me. That in this country, four generations on we don't matter, we don't belong.”
Former member of the British Conservative Cabinet Minister, Baroness Sayeeda Warsi shares her fears and vulnerabilites as a Muslim entrenched in politics in the UK and discusses racism, bigotry, and Islamophobia, which are the themes of her latest book, “Muslims Don’t Matter.’
The fence line is 600m away. The northern part of Gaza, where Israel is carrying out a genocide within a genocide, systematically starving 300,000 Palestinians to death, is about 2km further.
The absurdity and the obscenity of being able to be this close to 20,000 murdered children, their bodies “prophetic voices from under the rubble” as a colleague called them, is difficult to accept.
The grotesque horror of a school field trip arriving at this location from two hours away to watch the mass slaughter from an observation deck was a shock I am overwhelmed by. The first wave of boys pumped celebratory firsts and thrust middle fingers upon their sight of Gaza.
There were no warplanes or drones visible. The school kids and other audience members of a genocide who gawked and put money into a telescope left disappointed as they saw no bombs or missiles, no artillery or tank fire. There were no blast waves from controlled demolitions to wash over them, and the numbers of smoke pillars from smoldering and cratered homes and schools were in the single digits, their fires not vigorous enough to be smelled. It must have been underwhelming and a let down; not much to boast about or revel in on the school bus ride home.
It was quiet. The sounds of those buried under rubble don’t reach the observation deck. No torn and wrecked bodies could be seen, no sunlight reflected in pools of blood, and no strips of clothes snagged on exposed bones fluttered in the strong wind. We were as close as we could be but so separate and so safe from it. It was sanitary and septic, picturesque.
I felt I was a voyeur, a tourist, a spectator. I felt disgust and disbelief. And I felt an absence within me that I cannot articulate.
To be that close to the cleansing and destruction of 2.2 million people and to be centering now my words on my feelings doesn’t escape me. Perhaps a well-achieved purpose of that observation deck of genocide.
The Nietzsche-ism, stare into the abyss and the abyss stares back at you, struck me as I stood there.
Stare into Gaza and Gaza stares back is what I am left with now, comfortable in my Jerusalem hotel, just hours after looking into their genocide as if I were on a platform at a national park or on the boardwalk at the shore.
The horror of the genocide I expected but did not see. I thought I might curse and cry. I did neither. The cruel and so very human spectacle of a caged people being destroyed as a display for school children was what I encountered. I did not expect that and I don’t know how to respond.
Note: Americans partially funded this observation deck.
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Should we, people who remain married to justice, accept that international law, if it ever did work, is today defunct? In a broader sense, when we pursue its application are we in danger of creating a sense of false hope. These are the existential questions we are now asking ourselves as the genocide proceeds at pace into its 2nd year.
My guest today is Francesca Albanese, an international lawyer who has been in the eye of the storm, speaking truth at the highest levels. Francesca specialises in international humanitarian law and is the special rapporteur for the UN reporting on Palestine.
Dr. Gabor Maté, a Hungarian-Canadian physician, author, and speaker, is known for his work on addiction, trauma, and mental health. Alongside his groundbreaking insights into human suffering, Maté is also a vocal advocate for human rights. His views on Zionism and the Israeli-Palestinian conflict have sparked widespread discussion. This blog post explores Maté's perspective on these topics and the broader societal implications.
Gabor Maté: A Life Shaped by Trauma
Born in 1944 in Budapest during the Holocaust, Maté’s early life was marked by profound trauma. His Jewish family faced persecution under Nazi occupation, and his grandparents were killed in Auschwitz. This lived experience profoundly shaped his worldview and commitment to understanding trauma and injustice.
His personal history provides a unique lens through which he examines Zionism and the Israeli-Palestinian conflict. For Maté, grappling with trauma is not just an individual journey but a collective responsibility, particularly for communities shaped by historical suffering.
Maté’s Critique of Zionism
Maté has been a vocal critic of Zionism, particularly in its modern political manifestations. While he acknowledges the historical need for a Jewish homeland after centuries of persecution, including the Holocaust, he argues that the implementation of Zionism has come at a grave cost to the Palestinian people.
Maté often points to the parallels between his own people’s historical suffering and the current experiences of Palestinians. He argues that the trauma of Jewish persecution does not justify the displacement and subjugation of another people. In interviews and public talks, he has expressed deep concern over the Israeli government’s policies, particularly the occupation of Palestinian territories, settlement expansions, and military actions.
On the Israeli-Palestinian Conflict
Maté describes the Israeli-Palestinian conflict as a “human rights catastrophe.” He is critical of the dehumanization of Palestinians and often speaks out against the silencing of dissenting voices within Jewish and broader Western communities.
He has drawn attention to the role of collective trauma in perpetuating the conflict. For Maté, unhealed trauma in Jewish communities—rooted in centuries of persecution—has fueled a defensive and aggressive stance toward Palestinians. He advocates for a compassionate and trauma-informed approach to resolving the conflict, emphasizing the need for both acknowledgment of past suffering and accountability for present injustices.
Criticism and Controversy
Maté’s views have not been without controversy. Some critics accuse him of downplaying the existential threats faced by Israel or of being overly sympathetic to Palestinian narratives. Others see his critique of Zionism as an attack on Jewish identity. Maté, however, distinguishes between criticism of Israeli policies and anti-Semitism, arguing that the two are often conflated to stifle legitimate debate.
He has also faced backlash from some Jewish communities for challenging what he sees as a “tribal mindset” that prioritizes loyalty to Israel over universal human rights.
Maté’s Vision for Peace
Despite the polarizing nature of his views, Maté’s ultimate message is one of healing and reconciliation. He calls for a departure from fear-driven politics and a move toward empathy and mutual understanding. Drawing from his expertise in trauma, Maté emphasizes the importance of recognizing and addressing the psychological wounds that underpin the conflict.
His vision for peace is rooted in the belief that justice and equality are prerequisites for healing. He advocates for an end to the occupation, recognition of Palestinian rights, and a commitment from all parties to work toward a just and lasting resolution.
Conclusion
Dr. Gabor Maté’s insights into Zionism and the Israeli-Palestinian conflict challenge us to confront uncomfortable truths about power, trauma, and justice. His perspective, shaped by a lifetime of grappling with suffering, calls for a deeper understanding of the human cost of conflict and the transformative potential of compassion.
While his views may provoke controversy, they also open up vital conversations about how societies can move beyond historical wounds to build a future rooted in mutual respect and dignity. In a world rife with division, Maté’s call for empathy and accountability is a powerful reminder of our shared humanity.
Dimitri Lascaris travels to Cyprus to investigate reports in the Israeli and Cypriot media that Israelis have been 'flooding' into Cyprus and 'buying anything in sight'.
In the course of his investigation, Lascaris visited resorts and other business that quietly cater to an affluent Israeli clientele.
Lascaris also examined the little-discussed fact that the earliest Zionists viewed Cyprus as a stepping stone to the colonization of Palestine.
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From writing a book against Islam to embracing the faith. Joram Van Klaveren shares his story at the GPU Festival showcasing his inspiring story.
This show opens up a lively debate between Prof. Norman Finkelstein and Elijah Magnier about what is the implication of the narrative of effective resistance by Hamas and Hezbollah in the face of an ongoing genocide in Gaza and tremendous destruction and displacement in Lebanon. Prof. Finkelstein argues that the narrative of effective resistance is factually wrong, and strategically lends support to Israeli propaganda about the need to further intensify their atrocity. Elijah insists that while the destruction by Israel is definitely of an unprecedented scale, the resistance has not surrendered in Gaza and certainly not in Hezbollah. This means that there are military reasons behind some of the actions we see in Palestine and Lebanon. Prof. Finkelstein contends that the actions of the Israeli state are less driven by military compulsion of stiff resistance and more driven by Israeli intent of genocide, ethnic cleansing, and establishment of deterence.
When two young American Jews raised to support Israel unconditionally witness the way Israel treats Palestinians, it changes their lives. They join a movement of young American Jews campaigning to redefine Judaism’s relationship with Israel and reveal a deepening generational divide over modern Jewish identity. Israelism sparked huge debate on American campuses even before the events of October 7, 2023.
It follows Simone Zimmerman, who visited Israel as a teenager, and Eitan who joined the Israeli army after graduating from high school as they discover the reality for Palestinians and radically revise their views. It includes interviews with academics and political activists, including Noam Chomsky, Cornel West, Lara Friedman and a former director of the Anti-Defamation League, Abe Foxman.
Contributors suggest the narrative that young American Jews are fed almost entirely erases the existence of the Palestinians through education and advocacy, sometimes involving groups that organise free trips to Israel partially funded by the Israeli government.
This film describes how influential this narrative is in shaping attitudes to Israel, not just in the United States but across the world.
Acknowledging Mental Health in Islam
Islam has long acknowledged human suffering and mental challenges. The Quran and Hadith reflect compassion towards human emotions and difficulties. Feelings of sadness, anxiety, and depression are part of the human experience, and they were experienced by prophets as well as by the Prophet Muhammad (PBUH), who endured trials of loss, hardship, and persecution. For instance, in the Quran, Prophet Yaqub (Jacob) (PBUH) experiences immense grief over the loss of his son, yet remains patient and turns to Allah for comfort. These examples show that emotional struggles are normal and that faith provides tools for coping and healing.
Finding Peace in Faith and Prayer
A core Islamic practice that supports mental well-being is prayer (Salah), which is obligatory for Muslims five times a day. Regular prayer not only strengthens one's connection with Allah but also provides a moment of peace and reflection. Studies show that mindfulness and meditation, which are key elements of Salah, can reduce stress and improve mental clarity.
Additionally, the practice of Dhikr (remembrance of Allah) encourages the recitation of phrases like "SubhanAllah" (Glory be to Allah), "Alhamdulillah" (Praise be to Allah), and "Allahu Akbar" (Allah is the Greatest). Repeating these words fosters gratitude and a sense of calm, reminding believers of Allah’s presence and control over all affairs, which can alleviate anxiety and foster a sense of resilience.
Emotional Support through Community
Islam strongly emphasizes the importance of community, family, and support. The concept of Ummah (the global Muslim community) encourages Muslims to support one another, especially during times of hardship. Prophet Muhammad (PBUH) emphasized the duty of Muslims to uplift and care for each other. He said, “The believers, in their mutual kindness, compassion, and sympathy, are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever” (Sahih Bukhari).
This principle translates into a network of emotional support for those struggling with mental health issues. Whether through family, friends, or religious gatherings, the Islamic community is encouraged to provide a safe space for individuals to express their struggles without fear of judgment.
The Importance of Self-Care and Seeking Help
Islam advocates for balance in every aspect of life, including physical, mental, and spiritual well-being. Taking care of one’s body, maintaining healthy habits, and ensuring mental wellness are essential aspects of self-care in Islam. The Prophet Muhammad (PBUH) advised his followers to take care of their bodies and not to neglect their well-being.
Furthermore, Islam does not discourage seeking professional help. Muslims are encouraged to use all resources available to them, including modern medicine and therapy, in dealing with mental health issues. The Prophet (PBUH) said, “For every disease, Allah has given a cure” (Sahih Bukhari), suggesting that seeking medical and therapeutic interventions is compatible with Islamic teachings.
Relying on Allah’s Mercy and Building Resilience
Trusting in Allah’s plan, or tawakkul, is a core belief in Islam that can help Muslims build resilience. Life’s trials are seen as tests that, if approached with patience and faith, bring one closer to Allah. While enduring hardship, Muslims are reminded that Allah is Ar-Rahman (The Merciful) and Ar-Rahim (The Compassionate), which provides a source of hope.
Muslims are encouraged to turn to Allah in prayer, especially in times of hardship, while also trusting in His wisdom. This reliance on Allah can provide a foundation for resilience, helping individuals to find meaning and purpose in their challenges, which are temporary compared to the promise of peace in the Hereafter.
In Islam, mental health is viewed holistically, integrating spiritual practices, community support, and self-care. By encouraging self-reflection, fostering gratitude, and strengthening trust in Allah, Islam offers tools for Muslims to maintain mental health and cope with emotional challenges. With the guidance of Islamic teachings and support from modern mental health resources, Muslims can work toward inner peace, resilience, and a balanced life.
Embracing the role of faith in mental health not only helps individuals find comfort but also promotes a compassionate and supportive environment that reduces stigma and empowers those facing mental health struggles.
“When you see segregation. I don't need more time to understand what it is.”
Award-winning author and journalist Ta-Nehisi Coates joins ‘Mehdi Unfiltered’ to discuss his latest book’s focus on Palestine, and the reception it has received from the mainstream media – including a shocking interview on CBS.
In this exclusive interview, Coates discusses topics for the first time since the start of his book tour – including his view of President Biden’s Zionism, and his advice to Vice President Kamala Harris on arms sales to Israel.
His new book, The Message, explores how mainstream narratives shape and sometimes distort our experience. To write the book, Coates traveled to Senegal, South Carolina, and the occupied West Bank.
This debut feature film by journalist Abby Martin began while reporting in Palestine, where she was denied entry into Gaza by the Israeli government on the accusation she was a “propagandist.” So Abby connected with a team of journalists in Gaza to produce the film through the blockaded border.
It is a documentary about the historic Great March Of Return protests, which occurred every week from March 2018 until December 2019, but covers so much more.
It tells the story of Gaza past and present, showing rare archival footage that explains the history never acknowledged by mass media. You hear from victims of the ongoing massacre, including journalists, medics and the family of internationally-acclaimed paramedic, Razan al-Najjar.
At its core, ‘Gaza Fights For Freedom’ is a thorough indictment of the Israeli military for war crimes with exclusive documentary evidence and a stunning cinematic portrayal of Palestinians' heroic resistance.
"Beware of oppression (dhulm), for oppression will be darkness on the Day of Resurrection." (Sahih Muslim)
Dhulm can take many forms:
Political tyranny, where rulers deny people their rights.
Economic exploitation, where the rich oppress the poor.
Social injustices, such as racial or ethnic discrimination.
Personal injustices, such as slander or backbiting.
Islam provides a comprehensive framework to resist these injustices and build a society based on justice (adl) and compassion (rahma).
2. Standing for Justice: The Core of Islamic Teachings
The Qur’an calls Muslims to be unwavering in their commitment to justice, even when it is difficult or goes against personal interests:
"O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both." (Qur’an 4:135)
This verse highlights the universality of justice in Islam — it applies equally to all, regardless of wealth, status, or personal connections. Fighting oppression begins with the individual’s commitment to truth and fairness in all dealings, even when it may result in personal loss.
3. Patience and Perseverance in the Face of Oppression
While Islam encourages fighting oppression, it also teaches that the struggle for justice is not an easy one. The concept of sabr (patience) plays a crucial role in this journey. Allah reminds us that:
"Indeed, Allah is with the patient." (Qur’an 2:153)
Patience does not mean passive acceptance of injustice. Rather, it is the strength to persist in the face of adversity, to remain steadfast in the struggle for justice, and to trust in Allah's plan, even when victory seems distant. Throughout Islamic history, figures like the Prophets Musa (Moses), Isa (Jesus), and Muhammad (peace be upon them all) were faced with immense challenges and oppression, but their patience and trust in Allah ultimately led to victory and change.
4. Nonviolence and Wisdom in Resistance
Islam promotes the use of wisdom (hikmah) and peaceful means in addressing oppression. While self-defense is permitted in situations of extreme injustice, the overarching principle is to seek peaceful resolution and dialogue whenever possible:
"Repel evil with that which is better." (Qur'an 41:34)
Muslims are encouraged to confront wrongs in ways that lead to reconciliation and healing, not further violence or discord. The life of the Prophet Muhammad (peace be upon him) is filled with examples of him forgiving his enemies and striving for peace, even when he had the upper hand. A key example is the Treaty of Hudaybiyyah, where the Prophet (PBUH) agreed to terms that seemed unfavorable to the Muslims, but this act of wisdom eventually led to greater victories.
5. Supporting the Oppressed: An Obligation for Every Muslim
Islam emphasizes the importance of standing with the oppressed, irrespective of their religion, race, or background. The Prophet Muhammad (PBUH) said:
"Help your brother, whether he is an oppressor or is oppressed." The Companions asked, "O Messenger of Allah, we understand how to help the oppressed, but how do we help the oppressor?" He replied, "By preventing him from oppressing others."* (Sahih al-Bukhari)
Muslims are not only required to resist oppression but to actively intervene to stop it, even if it means correcting a fellow believer. This includes:
Raising awareness: Speaking out against injustice through words, writing, and media to ensure the world knows about the plight of the oppressed.
Advocacy and protest: Peacefully protesting and advocating for policy changes that benefit the marginalized.
Charitable efforts: Supporting oppressed communities through financial and moral support, ensuring they have the resources to survive and resist.
6. Tawakkul: Trusting in Allah’s Plan
As Muslims engage in the struggle against oppression, it’s important to remember that ultimate victory belongs to Allah. Tawakkul, or trusting in Allah, reminds us that even when oppression seems overwhelming, Allah’s justice will prevail:
"And whoever fears Allah – He will make for him a way out, and will provide for him from where he does not expect." (Qur’an 65:2-3)
Oppression may seem enduring, but the Qur'an assures us that Allah’s justice will manifest, and the oppressors will face the consequences of their actions in this world or the next.
7. Prayer: The Weapon of the Believer
Islamic guidance places immense importance on du’a (supplication) as a means of seeking help against oppression. The Prophet Muhammad (PBUH) said:
"Beware of the supplication of the oppressed, for there is no barrier between it and Allah." (Sahih al-Bukhari)
When faced with oppression, Muslims are encouraged to turn to Allah with sincerity, asking for strength, guidance, and relief from the injustice they face. Prayer provides the spiritual foundation needed for resilience in the struggle against oppression.
Conclusion: The Path to Liberation
Islam’s approach to fighting oppression is deeply rooted in justice, patience, wisdom, and compassion. Muslims are called to stand against injustice wherever it occurs, resist tyranny with nonviolence whenever possible, support the oppressed, and trust in Allah’s ultimate justice. By following these principles, Muslims can be a force for positive change in their communities and the world at large, contributing to a society where justice and mercy prevail.
In the words of the Qur’an:
"Indeed, Allah commands justice, good conduct, and giving to relatives and forbids immorality, bad conduct, and oppression. He admonishes you that perhaps you will be reminded." (Qur’an 16:90)
May Allah grant us the strength to stand firm against oppression and guide us to uphold justice in all our affairs.
Dear President Biden and Vice President Harris,
We are 99 American physicians, surgeons, nurse practitioners, nurses, and midwives who have volunteered in the Gaza Strip since October 7, 2023. Combined, we spent 254 weeks volunteering in Gaza’s hospitals and clinics. We worked with various nongovernmental organizations and the World Health Organization in hospitals and clinics throughout the Strip. In addition to our medical and surgical expertise, many of us have a public health background, as well as experience working in humanitarian and conflict zones, including Ukraine during the brutal Russian invasion. Some of us are veterans and reservists. We are a multifaith and multiethnic group. None of us support the horrors committed on October 7 by Palestinian armed groups and individuals in Israel.
The Constitution of the World Health Organization states: “The health of all peoples is fundamental to the attainment of peace and security and is dependent on the fullest cooperation of individuals and States.” It is in this spirit that we write to you in this open letter.
We are among the only neutral observers who have been permitted to enter the Gaza Strip since October 7. Given our broad expertise and direct experience of working throughout Gaza we are uniquely positioned to comment on several matters of importance to our government as it decides whether to continue supporting Israel’s attack on, and siege of, the Gaza Strip. Specifically, we believe we are well positioned to comment on the massive human toll from Israel’s attack on Gaza, especially the toll it has taken on women and children.
This letter collects and summarizes our own experiences and direct observations in Gaza. The letter is accompanied by a detailed appendix summarizing the publicly available information from media, humanitarian, and academic sources on key aspects of Israel’s invasion of Gaza. Both this letter and the appendix are available electronically at GazaHealthcareLetters.org. This website also houses letters from Canadian and British healthcare workers to their respective governments, making many similar observations to those herein.
This letter and the appendix show probative evidence that the human toll in Gaza since October is far higher than is understood in the United States. It is likely that the death toll from this conflict is already greater than 118,908, an astonishing 5.4% of Gaza’s population.
Our government must act immediately to prevent an even worse catastrophe than what has already befallen the people of Gaza and Israel. A ceasefire must be imposed on the warring parties by withholding military support for Israel and supporting an international arms embargo on Israel and all Palestinian armed groups. We believe our government is obligated to do this, both under American law and International Humanitarian Law. We also believe it is the right thing to do.
Justice, or ‘adl in Arabic, is one of the most significant values in Islam. It is deeply embedded in the Qur'an, the sayings of the Prophet Muhammad (peace be upon him), and Islamic teachings as a whole. Islam regards justice as essential not only for individual well-being but also for the harmony and stability of societies. It is a principle that governs every aspect of life—personal conduct, governance, economic dealings, and relationships between nations.
In this blog post, we will explore the importance of justice in Islam, its foundation in Islamic teachings, and how it is applied in various aspects of life.
1. Justice as a Divine Command
Justice is a central command in Islam, mandated by Allah Himself. In the Qur’an, Allah instructs Muslims to uphold justice even when it may be against their own interests or the interests of their families:
"O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both."
(Surah An-Nisa, 4:135)
This verse emphasizes that justice in Islam transcends personal gain, family loyalty, or social status. It is a divine directive that applies universally, ensuring fairness and equity for all.
2. Justice as a Reflection of Faith
In Islam, justice is seen not just as a legal or social obligation but as an integral aspect of faith. To act justly is to follow the path that Allah has prescribed. It is through justice that a person demonstrates their obedience to Allah, and any deviation from justice is considered a form of disobedience.
The Prophet Muhammad (PBUH) also emphasized the importance of justice in his teachings. He said:
"The just will be seated upon pulpits of light near Allah. Those are the ones who practiced justice in their rulings, with their families, and in all that they did."
(Sahih Muslim)
Here, the Prophet highlights the high status of those who implement justice in every aspect of their lives, showing that justice is a reflection of righteousness and piety.
3. Justice in Social and Economic Life
Islamic principles of justice extend to all social and economic dealings. Muslims are expected to deal with others fairly, whether in matters of trade, inheritance, or family life. Islam prohibits exploitation, fraud, and corruption, ensuring that every individual receives their due rights.
For instance, in economic transactions, the Qur'an stresses fairness and transparency:
"Give full measure and do not be of those who cause loss. And weigh with an even balance and do not deprive people of their due."
(Surah Ash-Shu'ara, 26:181-183)
These teachings foster trust, honesty, and fairness in all economic dealings, safeguarding the rights of all parties involved. Justice is seen as a protection against the greed and selfishness that can destroy social harmony.
4. Justice in Governance and Leadership
Islamic governance is built on the foundation of justice. The rulers and leaders in an Islamic state are required to implement justice for all, without favoring any particular group, tribe, or individual. The Prophet Muhammad (PBUH) and his successors, the rightly-guided caliphs, are remembered for their just governance.
One of the most famous examples is that of Caliph Umar ibn Al-Khattab, who exemplified justice during his leadership. His impartiality, concern for the oppressed, and equitable distribution of wealth made him a model of just governance in Islamic history.
Leaders in Islam are reminded of their accountability before Allah. On the Day of Judgment, rulers who ruled with justice will be given a special status:
"Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice."
(Surah An-Nisa, 4:58)
This verse underscores that the responsibility to uphold justice is not just an earthly duty, but one that will be questioned in the hereafter.
5. Justice in Interfaith Relations
Islam promotes justice even towards those of different faiths. The Qur’an commands Muslims to treat others fairly, regardless of their religious beliefs:
"Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly."
(Surah Al-Mumtahanah, 60:8)
This principle shows that justice in Islam is not confined to intra-Muslim relations but extends to all human beings. Justice is universal, applying to every interaction, including with non-Muslims. This guidance reflects the inclusiveness and fairness Islam demands from its followers.
6. Justice in the Hereafter
In Islam, justice is also a key concept in the afterlife. Muslims believe that on the Day of Judgment, Allah will establish perfect justice. Every human being will be held accountable for their deeds, and no one will be wronged, even by an atom's weight:
"And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all."
(Surah Al-Anbiya, 21:47)
This ultimate accountability reminds Muslims that justice is not just a worldly matter but also a spiritual one. Upholding justice in this life is closely linked to one's fate in the afterlife.
The Eternal Value of Justice in Islam
Justice is one of the most important values in Islam, permeating every aspect of life—social, economic, political, and spiritual. It is both a divine command and a moral obligation for every Muslim. Islam teaches that justice should not be swayed by emotions, personal gain, or social pressures; rather, it should be pursued with sincerity, fairness, and integrity.
By establishing justice, individuals and societies can create harmony, protect the rights of the vulnerable, and build a world that reflects the divine principles laid down by Allah. Injustice, on the other hand, leads to corruption, division, and suffering. For Muslims, the pursuit of justice is not just a noble endeavor; it is a religious duty that brings them closer to Allah and secures their ultimate success in the hereafter.
May we all strive to uphold justice in our lives and reflect the true values of Islam in everything we do.
They're not ready for the storm that's happening... The average Joe has Twitter and is seeing what's going on [in Gaza].’
On Real Talk, we sat down with investigative journalist Matt Kennard to discuss his latest book, The Racket.
In this conversation, Kennard dives deep into US hegemony and foreign policy, especially in light of Israel’s ongoing war on Gaza. He also unpacks the broader implications of US imperialism, the upcoming US elections, and why he believes Gaza has "exposed the US empire like never before".
Real Talk is a Middle East Eye interview show hosted by Mohamed Hashem that delves into the stories and experiences of a diverse range of guests.
In this insightful lecture, Shaykh Hamza Yusuf discusses the life and legacy of Imam Al-Ghazali. Learn how his teachings, wisdom, and critiques shaped Islamic thought, including his views on Sufism, logic, and the spiritual dimensions of Islam. A timeless scholar with a profound impact on our tradition.
Ibn Arabi, also known as Muhyiddin Ibn al-Arabi (1165–1240), is one of the most influential figures in Islamic mysticism and spiritual philosophy. Born in Murcia, Spain, during the Golden Age of Andalusian Islam, his profound thoughts have had a lasting impact on the Islamic world and beyond. Revered by many as Shaykh al-Akbar (the Greatest Master), Ibn Arabi's works delve deeply into the nature of existence, God, and human potential, making him a towering figure in Islamic intellectual and spiritual traditions.
Early Life and Education
Born into a well-established family in al-Andalus, Ibn Arabi had access to some of the finest scholars of his time. His early years were marked by traditional Islamic education, which included studies in Quran, Hadith, jurisprudence, and other Islamic sciences. However, his life took a significant turn when he encountered Sufi masters who would ignite his journey into the realms of mysticism.
One key moment was his meeting with the famous philosopher Averroes (Ibn Rushd). This encounter highlighted the contrast between the rationalist school of thought and the mystical, intuitive path Ibn Arabi would embrace. Ibn Arabi's spiritual journey was fueled by profound experiences of divine presence and revelations, setting him apart as a seeker of direct knowledge of God through mystical means rather than through pure reason or scholastic theology.
The Unity of Being (Wahdat al-Wujud)
Perhaps the most well-known and debated concept associated with Ibn Arabi is Wahdat al-Wujud, often translated as "the Unity of Being." While Ibn Arabi himself did not coin this term, it reflects his philosophical and metaphysical view that all existence is ultimately one, and everything in the universe is a manifestation of the Divine. In his view, God is the only true reality, and the world and all beings are reflections or expressions of God’s existence.
This notion radically shifts how one perceives creation. The world is not separate from God, but rather a dynamic and continuous unfolding of the Divine. Ibn Arabi explains this using the metaphor of mirrors, where the universe and all beings are reflections of God's infinite attributes. Each individual reflects a unique aspect of the Divine, and through self-awareness and spiritual refinement, a person can realize their deeper connection to God.
The Perfect Man (al-Insan al-Kamil)
Central to Ibn Arabi's teachings is the concept of the Perfect Man (al-Insan al-Kamil). He believed that the ultimate purpose of human life is to attain perfection by embodying the divine attributes in one’s character and being. The Perfect Man is a person who has realized the full potential of their existence by aligning their soul with God’s will and becoming a mirror of divine qualities such as mercy, justice, and wisdom.
In this way, Ibn Arabi viewed Prophet Muhammad (peace be upon him) as the archetype of the Perfect Man. Muhammad was the most complete manifestation of the divine attributes, making him the highest example for believers to emulate. Ibn Arabi’s interpretation of the Perfect Man is a call for spiritual and moral excellence, encouraging individuals to strive for self-awareness, ethical conduct, and closeness to God.
The Bezels of Wisdom (Fusus al-Hikam)
One of Ibn Arabi's most famous works is Fusus al-Hikam (The Bezels of Wisdom), which is considered a masterpiece of mystical philosophy. In this book, Ibn Arabi discusses the wisdom of different prophets, drawing from their stories in the Quran to illustrate various aspects of the human journey toward God. Each prophet represents a particular quality or manifestation of divine wisdom, and through their lives, Ibn Arabi explains how believers can realize these attributes within themselves.
The work is a deep, allegorical exploration of the human soul's journey to God, and its complexity has been the subject of extensive commentary by scholars for centuries. The Fusus serves as a spiritual guide for those seeking to understand the deeper meanings of divine wisdom and the nature of the relationship between God and humanity.
The Meccan Revelations (Al-Futuhat al-Makkiyya)
Another monumental work by Ibn Arabi is Al-Futuhat al-Makkiyya (The Meccan Revelations), a vast and comprehensive text that spans several volumes. It is a mixture of autobiography, philosophical discourse, mystical insight, and spiritual instruction. In this work, Ibn Arabi covers a wide array of topics, including cosmology, theology, metaphysics, and spiritual psychology.
What makes the Futuhat especially unique is Ibn Arabi’s attempt to present a cohesive system of knowledge that integrates all aspects of Islamic sciences with spiritual insights. It serves as a record of his mystical experiences, many of which he claims were revealed to him during his time in Mecca, where the work takes its name from. The Futuhat remains a cornerstone text for those studying Sufism and Islamic mysticism.
Controversy and Legacy
Ibn Arabi’s ideas, particularly his concept of Wahdat al-Wujud, have sparked debate among scholars and theologians. While many view him as a saint and a spiritual genius, others have criticized him, accusing his views of bordering on pantheism (the belief that God is synonymous with the universe). This critique has led to a divided reception of his works, particularly among more orthodox Islamic scholars.
Despite the controversy, Ibn Arabi’s influence is undeniable. His thoughts and teachings have shaped the development of Sufism, particularly in regions such as Turkey, Persia, and the Indian subcontinent. Many Sufi orders, including the Naqshbandi and Shadhili orders, hold his works in high regard, and his ideas continue to inspire spiritual seekers today.
Ibn Arabi’s Enduring Relevance
In today’s world, Ibn Arabi’s teachings hold profound relevance. His philosophy of unity, tolerance, and spiritual self-realization speaks to a modern audience grappling with questions of identity, purpose, and the nature of existence. His emphasis on love as the path to God and his view that all of creation is an expression of divine beauty resonates with those seeking spiritual depth and a greater understanding of the interconnectedness of all life.
Ibn Arabi’s works encourage introspection and self-awareness, teaching that each individual carries within themselves a reflection of the divine. His call to realize the “Perfect Man” is not just a lofty spiritual goal, but a reminder that by cultivating compassion, wisdom, and love, we can come closer to embodying our true, divine potential.
Ibn Arabi remains one of the most influential mystics and philosophers in Islamic history. His writings continue to inspire spiritual seekers and scholars, offering profound insights into the nature of God, existence, and the human soul. Though his works are often challenging and complex, they offer a timeless message: that the path to understanding God lies in understanding ourselves, and that every human being has the potential to reflect the divine. Through his teachings, Ibn Arabi invites us to explore the deeper mysteries of existence and to embrace the unity that lies at the heart of all creation.
Backbiting, or ghibah in Arabic, is a serious moral and spiritual offense in Islam. It is more than just a breach of trust or a failure in social conduct; it is a sin that can damage relationships, tarnish reputations, and harm the soul. In Islam, backbiting is condemned in the strongest terms, and its harmful effects ripple through personal lives, communities, and the individual's relationship with Allah.
What is Backbiting?
Backbiting refers to speaking ill about someone behind their back, sharing information or criticisms they would not want disclosed. The Prophet Muhammad (peace be upon him) defined backbiting clearly when he said:
"Do you know what backbiting is?" They said, "Allah and His Messenger know best." He said, "It is to mention something about your brother that he would dislike." It was said, "What if what I say about my brother is true?" He said, "If what you say is true, you have backbitten him; and if it is not true, you have slandered him." (Sahih Muslim)
This Hadith underscores the gravity of backbiting, even if what is said is accurate. The fact that the person would feel hurt by the words is enough to make it sinful. Moreover, slander, which involves falsehood, is an even graver offense, equating to spreading lies that damage someone’s dignity and honor.
The Quran’s Clear Condemnation
The Quran explicitly condemns backbiting, comparing it to one of the most repulsive actions a person could commit. Allah says in the Quran:
"O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful." (Surah Al-Hujurat 49:12)
This verse emphasizes the ugliness of backbiting by likening it to cannibalism, illustrating the repulsion a Muslim should feel towards this act. The metaphor of eating the flesh of a dead brother is striking, symbolizing how backbiting dehumanizes both the speaker and the victim.
The Spiritual Consequences
Backbiting not only damages interpersonal relationships, but it also harms one’s own spiritual standing. The Prophet Muhammad (peace be upon him) warned against the severity of this sin. In one narration, he said:
"Whoever protects the honor of his brother in his absence, Allah will protect his face from the Fire on the Day of Resurrection." (Tirmidhi)
This Hadith indicates the reward for those who avoid backbiting and, by extension, the punishment for those who engage in it. The act of backbiting strips away the spiritual protection a person has, leading to punishment in the Hereafter. Those who indulge in it not only risk the displeasure of Allah but also jeopardize their own salvation.
The Social Impact
Backbiting has a corrosive effect on society, breeding distrust and enmity. It sows discord among people, destroys friendships, and weakens the bonds of community. When backbiting becomes widespread, it cultivates an environment where everyone lives in fear of their reputation being attacked, creating a toxic atmosphere.
The Prophet (peace be upon him) stressed the importance of maintaining brotherhood and unity. He said:
"The Muslim is the one from whose tongue and hand the Muslims are safe." (Sahih al-Bukhari)
Thus, a Muslim's words should never cause harm to another person. Respecting the honor of fellow believers is central to Islamic ethics. Backbiting disrupts this ethical framework, leading to widespread mistrust and division.
How to Avoid Backbiting
It can sometimes be difficult to recognize when a conversation is crossing into backbiting, especially if the remarks seem harmless or justified. However, Muslims are encouraged to be vigilant in guarding their tongues and hearts. Here are a few practical steps to avoid falling into the trap of backbiting:
Mindfulness of Allah (Taqwa): Always remember that Allah is watching, and He hears every word spoken. Consciousness of Allah can help one restrain their tongue.
Change the Topic: If you find yourself or others engaging in backbiting, try to change the subject or gently remind everyone of the gravity of the sin.
Speak Positively or Remain Silent: The Prophet (peace be upon him) said, "Whoever believes in Allah and the Last Day should speak good or remain silent." (Sahih al-Bukhari). Silence is preferable to words that harm.
Make Du'a for the Person: If you feel compelled to speak negatively about someone, stop yourself and instead make a supplication (du'a) for them. This will soften your heart and redirect your thoughts.
Repentance and Forgiveness
For those who have engaged in backbiting, it is crucial to seek Allah’s forgiveness and rectify the harm caused. Islam emphasizes both repentance (tawbah) and restitution in relationships. The victim of backbiting must be approached, and their forgiveness should be sought sincerely. In doing so, the person acknowledges their mistake and attempts to heal the wound they have inflicted.
Islam, in its mercy, always leaves the door open for those who sincerely seek to correct their actions. Allah is the Most Forgiving, and those who repent with sincerity can hope for His mercy.
Backbiting is more than a social misstep; it is a sin with profound spiritual, moral, and social consequences. Islam teaches Muslims to guard their tongues and honor the dignity of others. By avoiding backbiting, individuals not only protect their own souls but also contribute to a harmonious, trusting, and compassionate society. The best path is one of kindness, where Muslims are conscious of their words and work to foster love and unity within their communities.
Explore the life and profound teachings of Husayn Ibn Mansur al-Hallaj, the 9th-century Sufi mystic known for his controversial declaration, “Ana al-Haqq” (I am the Truth) & the factors which led to his martyrdom. In this video, we delve into al-Hallaj’s spiritual journey, his poetry, role in Sufism, and the lasting impact of his philosophy on Islamic mysticism.
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