Mary to the Rescue – How the Mother of Jesus saved the first Muslim Refugees

Posted on December 23, 2025 by zeynebsayilgan

Zeyneb Sayılgan, Ph.D.

I return often to an important event from the very beginning of Islamic history, because it refuses to let me give in to despair. At a time when Muslim immigrants and refugees are routinely dehumanized and demonized across Europe and the United States—reduced to statistics, threats, or political tools—this story insists on another possibility. It reminds me that Christian–Muslim relations did not begin with fear or violence, but with protection, hospitality, and a shared reverence for God, Jesus, and Mary.

In the seventh century, Prophet Muhammad advised persecuted Muslims to leave Mecca and seek refuge across the Red Sea in Christian Abyssinia (modern day Ethiopia/Eritrea). That kingdom was ruled by a just Christian king known in Islamic sources as the Negus. When envoys from Mecca arrived demanding their return, the king did something remarkable: he listened. He did not judge before hearing their story. He invited the Muslims to speak for themselves. Ja‘far ibn Abi Talib, representing the refugees, recited verses from the Qur’an about Mary and Jesus. According to the accounts, the king wept and declared, “The message of your Prophet and that of Jesus came from the same source.”

That sentence still matters. It tells me that shared belief in one God, and a shared love for Jesus and his mother Mary, created a bond strong enough to overcome fear of the religious “other.” The king did not deny theological differences. Christians and Muslims clearly disagreed on the nature of Jesus and the Divine. Yet those differences did not prevent solidarity. Muslims affirmed common values—justice, care for the poor, protection of the weak, love of neighbor, and the spiritual equality of men and women. This was an early model of interreligious integrity: affirming sameness and difference alike, without coercion or compromise.

This posture feels painfully relevant today. Too often, Muslim refugees are judged before they are heard. In public debates on immigration, they remain objects of conversation rather than participants in it. I see policies formed without listening to the people whose lives are most affected. The Abyssinian king offers a corrective: deep listening as an act of faith. Judging people without knowing their story is unacceptable. To lift up marginalized voices is not charity; it is justice.

Equally striking is what the king did not do. He did not approach the refugees with a utilitarian mindset. He refused the bribes offered by the Meccan elite. He did not ask what benefit these refugees would bring to his kingdom, or what burdens they might impose. He acted out of faith conviction, grounded in the dignity of human beings. In our time, immigration debates often begin with calculations—economic gain, political risk, social cost. While such considerations matter, they cannot be the starting point for people of faith. Human beings are not commodities, and their worth cannot be measured by usefulness.

The Negus also rejected the logic of reciprocity. He did not say, “I will protect you if your people protect mine.” Today, I hear arguments that Western countries should welcome Muslim refugees only if Muslim-majority countries treat Christian minorities well. Justice for one group, however, cannot be conditional on the behavior of another. Refugees cannot be held hostage to the politics of their governments. Faithfulness demands moral clarity, not transactional generosity.

Hospitality stands at the heart of this encounter. In both Christian and Islamic traditions, hospitality is not optional. Jesus’ command to love one’s neighbor as oneself leaves no room for exclusion. The Qur’an similarly teaches that God has already shown hospitality to all humanity, providing sustenance and shelter during our temporary dwelling on earth. To welcome the stranger, then, is to mirror divine mercy. Muslim scholar Bediüzzaman Said Nursi captures this attitude succinctly when he writes, “The mercy of faith embraces every creature.” Here, faith is expressed not through exclusion, but through responsibility for the other—especially where power, fear, or political interests would otherwise push toward exclusion.

The king granted the Muslims asylum, freedom of religious practice, and protection from persecution. The Muslims, in turn, pledged loyalty to their new home. Some even converted to Christianity; others remained Muslim. Conversion happened on both sides, including, according to Islamic tradition, the king himself. These accounts were preserved honestly, without embarrassment or censorship, revealing a confidence grounded in faith rather than fear.

The Muslim refugees did not isolate themselves. They contributed economically, defended Abyssinia in times of war, and prayed for Christian victory against rebels. They obeyed local laws and refrained from undermining their hosts. Islamic jurists later pointed to this example to argue that integration into a non-Muslim society is not only permissible but necessary. Education, language acquisition, and civic participation were seen as religious duties. To live with dignity meant becoming an asset to the broader society.

Muslims can look back with pride on a long history of migration and contribution—from advances in medicine and philosophy to art, architecture, and agriculture. These achievements were not despite faith, but because of it. Yet the goal of participation was never domination or forced conversion. As the Abyssinian model shows, Christians and Muslims freely shared their spiritual treasures while respecting personal choice.

When people today insist on an “us versus them” narrative, they suffer from what theologians call historical amnesia. All faith communities began at the margins. All were once vulnerable, displaced, and dependent on the mercy of others. The first Muslim community, by its own telling, survived because a Christian king chose compassion over fear. Many Muslim scholars argue that without this protection, Islam itself might not have endured.

This is why I refuse narratives that exclude Muslims from Western moral history. The story of Abyssinia belongs to all of us. It challenges both receiving societies and immigrant communities. It calls hosts to listen deeply, reject dehumanization, and practice hospitality rooted in faith. It calls newcomers to engage, contribute, and honor the laws and values of their new homes without surrendering their identity.

This holy encounter is not just a memory of a distant past, but a vision of a world still to come—a world built by sincere people of faith who care more about love for humanity than the triumph of their own tribe or theology. I hold onto that hope. In an age of walls and suspicion, the image of Mary—revered by both Christians and Muslims—still stands between us, calling us back to our shared humanity.

An adapted version of this essay will be published in January in Covenant – The Online Journal of the Living Church

The German piece appeared on IslamiQ

Zeyneb Sayılgan, Ph.D., is the Muslim Scholar at the Institute for Islamic, Christian and Jewish Studies in Baltimore. Her research focuses on Islamic theology, ethics and spirituality as articulated in the writings of Muslim scholar Bediüzzaman Said Nursi (1876-1960). Her other areas of interest are Christian-Muslim relations and the intersection of religion and migration. Zeyneb’s personal experience of growing up in Germany as the daughter of Muslim immigrants from Türkiye informs her academic work and engagement in Christian-Muslim relations. Her articles have been published in The Guardian, Religion News Service, U.S. Catholic, The Living Church and German and Turkish outlets. To read her work and listen to her podcast visit her blog.

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Islamophobia in the Classroom: Memories of a Muslim Student

Posted on December 22, 2025 by zeynebsayilgan

by Zeyneb Sayılgan, Ph.D.

Being bullied in school is a painful experience. When this injury is inflicted by teachers, though, it reaches another level. Your trust in adults who are supposed to nurture, guide and protect you is fundamentally shaken. One incident stayed with me to this day: on the first day at a new school, the principal threatened me in front of the entire class telling me that I will get into trouble if I do not take my headscarf off. I felt scared, humiliated and ran to the restroom crying my eyes out. The intimidation tactics continued in which he called me all kinds of hurtful things: I was an evil witch who brainwashed others. It was hard for me to comprehend how teachers who handed me the Diary of the Anne Frank could be blind to their own misconduct.   

As a Muslim student in Germany, I experienced Islamophobia – the irrational fear and hatred toward Muslims. Despite it all, as a first-generation college student, I felt incredibly blessed to receive an excellent and free German education. Many of my teachers were wonderful people. However, anti-Muslim racism occurred quite often not only in the school system but also in the workforce and in many areas of my life. Moreover, I was no exception as studies show and as my family and friends confirm to this day. Degrading and dehumanizing language, verbal and emotional abuse in the classroom is still common. Teachers are not sufficiently trained to cater to a student body that becomes increasingly diverse. Many of the Islamophobic slurs continue to echo in the classrooms and the following facts demonstrate how baseless they are:

Muslims are violent. “You Muslims are all terrorists,” a statement directed to me by a teacher that has become a label after especially the horrific attacks on 9/11. Guilty by association. Too often we forget that Muslims are also victims of such atrocities. While reasons are complex, many Afghan, Iraqi and Syrian Muslims became refugees in millions while fleeing Islamic extremism. However, for almost 1500 years, Muslims have lived mostly amicably around the globe with a vast number of different communities. As I studied in countries like Malaysia, Myanmar, Syria, Egypt, Jordan, Tanzania and Türkiye, I was amazed to witness the archeological evidence on the ground: churches, synagogues and mosques were protected not despite of the Muslim faith but in spite of it as following verse from the Qur’an highlights: “If God did not repel some people by means of others, many monasteries, churches, synagogues, and mosques, where God’s name is much invoked, would have been destroyed. God is sure to help those who help His cause. God is strong and mighty,” (Qur’an 22:40). Muslims extended this embrace to other religious communities and preserved Hindu and Buddhist temples. The Islamic Empire respected the rich languages, cultures and traditions of these vast communities affirming that difference is by divine design as stated in the Qur’an: “Another of His signs is the creation of the heavens and earth, and the diversity of your languages and colours. There truly are signs in this for those who know,” (Qur’an 30:22). 

While Islam’s early expansion occurred through military means, conflicts remained a rare exception. As Muslim scholar Bediüzzaman Said Nursi argues, the time for physical struggle is over. In an era of reason and intellectual discourse, people need spaces in which they can discuss competing ideas in a respectful, civil and constructive manner. The classroom can be a place to help students to meet that challenge. Muslims have no monopoly on extremism and fanatic ideologies. These destructive impulses exist in every community. Currently 4-5 million Muslims live in the United States. 46-50 million Muslims live in Europe. If they would believe that killing “infidels” is a religious obligation, massacres would abound. Muslims are an important part of the social fabric of their societies. Every day, Muslim doctors, lawyers, engineers, teachers, restaurant owners, cab drivers and custodians try to make their contribution. Acts of violence are condemned by the majority of Muslims and must be addressed collectively. 

Muslims are ignorant. “You should become a tailor and not a doctor. You are good with your hands. You are not smart enough to study medicine,” tells me my teacher as I express my dream to become a pediatrician. That is why one particular childhood experience of Malcolm X with his teacher resonated so much with me. Despite my excellent grades, a Muslim immigrant child like me was not allowed to have higher aspirations. Later in my education, I noticed the complete absence and invisibility of Islamic civilization from human history. No textbook in my school ever noted the rich contributions of Islamic science and knowledge. No mention of Algebra, Algorithm, Almanac originating from Muslim scholars and how they made important discoveries in the area of physics, chemistry, medicine, mathematics, astronomy and optics. History, philosophy or science classes did not engage in-depth with the era of the Golden Age in Europe in which Jews, Christians and Muslims flourished together. While it was not a paradise of equality, Jewish historian David J. Wasserstein argues that “Islam saved Jewry” and gave other communities the ability to engage in the pursuit of knowledge and wisdom.

Muslims oppress women. “Does your father, (or brother, uncle, husband) force you to wear your headscarf?” Questions like these were a constant in my life. The idea that many Muslim women practice their Muslim faith based on free choice and out of love is still incomprehensible to a lot of people. Prophet Muhammad once admonished a man who kissed and hugged his son but did not showed the same affection and love to his daughter. He asked him why he did not treat them equally. Other narrations promise heavenly reward for those fathers who raise their daughters with love and care. Sacred traditions like these demonstrate to me the highest ethical standards in Islam. Worth and value is not rooted in gender, race or social status but in piety, devotion and good conduct. Any misconduct towards girls and women must be judged according to this Prophetic ideal. Women struggle all over the world. Patriarchal, unjust and exploitative systems that commodify women are present to this day – inside and outside the Muslim community. One way to rectify this condition is to amplify the Prophetic teachings on women’s rights which were revolutionary at the dawn of Islam.

These and other Islamophobic remarks continue to be part of the mainstream negative image of Islam. They feed anti-Muslim sentiments in Europe and the United States which are on the rise: Anti-immigrant riots, public Qur’an burnings, smear campaigns against Prophet Muhammad, attacks on mosques and refugee homes – these are not alien experiences for Muslims. 

I am not naive. Each person goes through some experience of injustice in their lives. Today, as an educator myself, these sacred childhood scars of micro-injustice inform my own teaching and aspiration to create an environment where everyone feels they belong, express their convictions, learn together and can ask critical questions. In our Teachers Fellowship program, educators learn about possibilities on how to support students who are perceived as “Other.” Storytelling and sharing personal narratives in the classroom offer a powerful way to improve collective understanding, foster collaboration and prevent social division and conflict early on. 

This essay was published on George Mason University’s online journal The Maydan

The German version appeared on MIGAZIN     

Zeyneb Sayılgan, Ph.D., is the Muslim Scholar at the Institute for Islamic, Christian and Jewish Studies in Baltimore. Her research centers mainly around Islamic theology and spirituality as articulated in the writings of Muslim scholar Bediüzzaman Said Nursi (1876-1960). Her other areas of interest are Christian-Muslim relations and the intersection of religion and migration. Zeyneb’s personal experience of growing up in Germany as the daughter of Muslim immigrants from Türkiye informs her academic work and engagement in Christian-Muslim relations. Her articles have been published in The Guardian, Religion News Service, U.S. Catholic, The Living Church, German and Turkish outlets. To read her work and listen to her podcast visit her blog.

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Pope Leo in Türkiye: Deepening Christian-Muslim Understanding

Posted on December 2, 2025 by zeynebsayilgan

Pope Leo is visiting Türkiye – a country I call home and to which I have taken many Christian students to explore our shared religious history. Of course, Nicea (modern day Iznik) is a must visit destination in that regard. At first, Christian students seem a bit disappointed that the site which features large in the history of Christianity is so small. There are other aspects surprising them too. In the spirit of advancing present-day Christian-Muslim understanding, let me therefore excavate a few insights for those who have not yet visited this important place: 

Christian-Muslim heritage: The Hagia Sophia of İznik tells a story shared by Christians and Muslims. It was a Byzantine basilica which today serves as a place of prayer for Muslims while still honoring its Christian past. Ottoman restorers protected the walls, repaired collapsed sections, added a prayer niche (mihrab) and a pulpit (minbar) – two standard elements of a mosque – but allowed much of the earlier architecture to remain visible. This coexistence of architectural and spiritual layers offers a natural setting for dialogue—showing that the same walls have held centuries of worship in both traditions. This continuity shows a respect for the sacredness of the place, even after the community’s faith identity shifted. It becomes a powerful example of Islamic stewardship of a Christian heritage site—an important aspect for Muslim-Christian understanding. I explain here to Christian students how this place reminds me of Prophet Muhammad’s early example in how he welcomed a Christian delegation from Najran in Southern Arabia into his mosque in Medina. Both communities exchanged their theological convictions regarding Jesus and Mary and listened to each other with respect and civility. Finally, Christians offered their prayers in that same mosque and ultimately departed without agreement. These are stories of holy encounter that need to be told and known more. For me such efforts express the Qur’anic mandate to preserve churches, monasteries and synagogues while still holding to your own beliefs: “Those who have been driven unjustly from their homes only for saying, ‘Our Lord is God.’ If God did not repel some people by means of others, many monasteries, churches, synagogues, and mosques, where God’s name is much invoked, would have been destroyed. God is sure to help those who help His cause – God is truly All-Powerful and Almighty.” This passage establishes the divine principle of protecting all places of worship where God’s name is mentioned, emphasizing that this is a Muslim duty. The verse underpins the Islamic legal tradition of safeguarding the religious freedom of non-Muslims in Muslim lands. Historically, figures like Caliph Umar exemplified this protection by ensuring the security of Christian churches and their communities after the conquest of Jerusalem.

Preservation of Christian Houses of Worship: The early Ottoman period was not a paradise of equality. New church construction was restricted but was not impossible. Special permission had to be granted. Yet, in the context of its time it was still remarkable how established church structures were preserved. Conversions of major churches to mosques did occur like the great Hagia Sophia in Istanbul but many local churches continued to operate. Across 600 years and three continents, the Ottoman Empire saw the construction or reconstruction of thousands of churches. The largest wave of church-building occurred in the 18th and especially the 19th century under the so-called Tanzimat reforms, when Christian communities enjoyed greater freedom and prosperity.  

Christian-Muslim Coexistence: Christians and Muslims – as this place demonstrates – have lived mostly amicably here for centuries. The Ottoman Empire (1299–1922) developed a system in which religious communities generally coexisted with relative stability. Christians and Jews were organized into millets: They had their own religious leaders, they ran their own schools and courts for personal-status matters, and established their own charities. They were generally free to practice their faith openly. This gave religious minorities a structured, predictable place in Ottoman society. One important Muslim figure of this era is Bediüzzaman Said Nursi, who early on approached Christian communities to collaborate and cooperate with Muslims for the common good. 

Türkiye is a country which expresses the beautiful influences of the East and the West, Islam and modernity and hence matches my profile. It is a country that best reflects my own personal engagement with the sacred and the secular and my interest in Christian-Muslim relations. Regrettably, this shared history – as complicated as it may be – is not taught sufficiently in our educational institutions. As a result we suffer from historical amnesia. One of the aims in our Fellowship for Teachers is to revive that history in which all voices and perspectives are heard and make them more visible in the classroom and beyond. Our rich and sacred past can inform our present and hopefully shape a positive outlook for a shared future in which all our communities can grow and thrive together. 

An adapted version was published on Religion News Service and National Catholic Reporter

The German translation appeared on Kohero-Magazin

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Nostra Aetate at 60 – A Muslim Reflects on its Enduring Call to Mutual Understanding

Posted on October 30, 2025 by zeynebsayilgan

Akdamar Church in Van – Türkiye

I grew up as a Muslim child of immigrants in Germany in the beautiful city of Mainz. Surrounded by a rich Catholic culture, I often felt the weight of being seen as “other.” I experienced firsthand both the beauty and the tension that can come from living between religious worlds. At home, I recited Qur’an, in school I sang Christmas songs. I fasted during Ramadan while my classmates opened Advent calendars. Even as a child, I recognized that our faiths were not as distant as they were often portrayed. I was raised to revere Jesus not only as a Prophet, but as one of the most beloved figures in Islam. I knew of Mary whose name is honored in the Qur’an more than any other woman. Visiting my family and friends in Eastern Türkiye, I often admire the ancient Aghtamar Holy Cross Church reminding me how Christians and Muslims lived together mostly amicably for almost 1300 years in the vast Islamic Empire. And I believe, in the one God — in mercy, in accountability, and in a shared moral call to justice.

Today, as nearly one in two Muslim women in Europe experience discrimination due to their religious convictions, I reflect on the continued need for Christian-Muslim engagement. In Nostra Aetate, the Catholic Church’s groundbreaking document on its relationship with other religions, I saw a vision that affirmed my experience — one that invites Muslims and Christians to move beyond fear, toward mutual respect, shared values, and a more just future. It was the spirit of this document that gave me the opportunity as a Muslim to study at Georgetown University – a Catholic institution – and to serve as a Muslim Chaplain-in-Residence on the same campus. I walked alongside students of all faiths and none learning how transformative genuine Christian-Muslim relations can be.

While Nostra Aetate offers hope, it does not erase the painful parts of our shared history — and it should not. Muslims and Christians, should not forget the past, but must also not be imprisoned by it. The only way forward is together, in truth and mutual respect. 

While this vision was a major shift in the history of the Catholic church, Muslims were also making efforts to advance relationships with other communities. For instance, in 1950, the Muslim scholar Bediüzzaman Said Nursi wrote a letter to Pope Pius XII expressing his hope for cooperation between Christians and Muslims against growing hostility, widespread poverty and moral decay. In 1953, Nursi visited Patriarch Athenagoras in Istanbul to seek cooperation in facing the challenges of the modern age. Nursi’s vision is rooted in the example and universal teachings of Prophet Muhammad and still resonates: collaboration rooted in faith, not in spite of it. 

Therefore, I was deeply moved to learn that Pope John Paul II, on his 1980 apostolic visit to my hometown of Mainz, spoke directly to Muslim immigrants — my community — acknowledging our presence, our faith, and our dignity: 

But not all guests in this country are Christians; a particularly large group professes the faith of Islam. To you as well I extend my heartfelt blessing!

If you have brought your belief in God from your homeland to this foreign land with sincere hearts, and if you pray here to God as your Creator and Lord, then you too belong to the great pilgrimage of people who, since Abraham, have repeatedly set out to seek and find the one true God.

When you are not afraid to pray publicly, you offer us Christians an example that deserves respect.

Live your faith, even in a foreign land, and do not allow it to be misused by any human or political interest!

That moment matters. These gestures matter in a growing climate of dehumanization and demonization of Muslim immigrants and refugees.

And in our time, Pope Francis has continued this legacy. In Fratelli Tutti, his 2020 encyclical on fraternity and social friendship, he calls on people of all faiths — and those of none — to recognize one another as brothers and sisters. Inspired by his friendship with Grand Imam Ahmed el-Tayeb, Pope Francis affirms that “authentic religion” must be a force for peace and solidarity. 

The message of Nostra Aetate is therefore still relevant not only for clergy and theologians but also for the wider public. To help the next generation understand the complexity of our histories and the promise of a shared future. We live in a world of polarization, but this document reminds us that Christian-Muslim collaboration is not naïve — it is necessary. And that we can find, in one another’s scriptures and hearts, the foundations for respectful relationships, justice, and peace.

An adapted version was published on National Catholic Reporter.

The German text was published on Qantara and Islamische Zeitung

The Arabic translation was also published on Qantara

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Hajj 2025 – The Ancient United Nations Assembly 

Posted on June 5, 2025 by zeynebsayilgan

The hajj – the pilgrimage season which is attended by almost three million Muslims every year – is around the corner. With people from around 180 countries, this sacred ritual of Islam remains the largest gathering of humanity to this day. It is appropriate to call it the first ancient United Nations Assembly- a place where people from every corner of the world stand together in humility, equality, and devotion.   

During pilgrimage season, I therefore pause and reflect back on the last sermon on the Mount delivered by Prophet Muhammad in 632 CE in the plains of Arafat near Mecca. He is believed by Muslims to be the final messenger of God to humankind. His farewell speech at the end of the hajj has still universal validity for our times and was a radical message in the social context of the seventh century. While humankind has made great progress, many aspects of his address still remain unfulfilled and point to so many of our social diseases like racism, sexism and exploitative capitalism. They invite humanity to actively work towards alleviating injustice, suffering and wrongdoing in so many areas of life.  

Racism

“All humankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a White has no superiority over a Black nor a Black has any superiority over a White except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly.”

In a deeply tribal and ethnically hierarchical society, this was a radical proclamation. The sermon dismantled the racial and ethnic hierarchies prevalent in pre-Islamic Arabia by rooting human worth in ethical conduct rather than lineage, ethnicity, or skin color.

Today, the persistence of racism—in its systemic, institutional, and cultural forms—makes this call even more urgent. The Prophet’s words challenge modern societies to move beyond performative equality and confront the structures and legacies of racial injustice, such as colonialism, slavery, apartheid, and modern-day racial profiling.

Sexism

“O People it is true that you have certain rights with regard to your women but they also have rights over you.”

In a society where women had few to no rights, the Prophet’s acknowledgment of women as partners with reciprocal rights was groundbreaking. He urged men to treat women with kindness and recognized their moral and spiritual equality.

Modern societies, despite significant progress in women’s rights, still contend with patriarchy, gender-based violence, wage inequality, and cultural misogyny. The sermon’s emphasis on mutual dignity, fairness, and moral accountability challenges both traditional and modern systems that commodify or marginalize women.

Capitalism

“God has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived… Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.”

This statement was a direct hit on exploitative financial systems, particularly usury, which entrenched cycles of poverty and injustice. By eliminating it, he struck at the heart of unjust economic relationships.

In today’s context, unregulated capitalism often mirrors the same exploitative dynamics through wage theft, predatory lending, corporate monopolies, forced labor and deepening wealth inequality. The sermon calls for economic systems that prioritize ethical stewardship, justice, and social welfare over profit maximization.

The Prophet’s final sermon is not merely a historical artifact; it is a moral compass. It invites people of all backgrounds—Muslim or not—to reflect on justice, dignity, and the shared humanity we often forget amid divisiveness and greed. The Farewell Sermon reads like a human rights charter centuries before modern declarations. It touches on the sanctity of life and property. No one’s life, property, or honor is to be violated. It speaks about universal equality and unity – all humans are part of one family. It reminds of moral accountability and that every individual is responsible for their own actions. It calls for justice and moderation: No excess and no harm should be done whether in wealth, gender, or power.

While humanity has advanced in many ways, the sermon’s message highlights how far we still must go. It is a timeless call to dismantle racism and colorism, end patriarchal oppression, reform exploitative economic systems and build societies rooted in compassion, justice, and shared responsibility. If taken seriously, the Farewell Sermon remains a revolutionary manifesto for our fractured world.

The German version was published on Kohero-Magazin and Islamische Zeitung

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World Happiness Report 2025: A Muslim Reflection

Posted on May 28, 2025 by zeynebsayilgan

Zeyneb Sayılgan, PhD 

My young daughter often asks me at bedtime about my favorite childhood memories. As I share them with her, I have come to realize they often involve other people. Playing outside in nature with the neighborhood children until the darkness, immersing myself into the imaginary worlds of other characters by reading wonderful books, visiting families and friends for enjoying a cup of tea or a meal together, regular spiritual gatherings in the community to share joy but also process the painful aspects of human life, find meaning and purpose. To be sure, I had my own share of tragedies – most recently the death of my youngest daughter. Yet, I feel deeply grateful about my life. I was therefore not surprised to see many of these ingredients that make a fulfilling life expressed in the World Happiness Report 2025 that was published this week. 

I grew up as a Muslim immigrant child in a simple working family with five siblings and one income. My parents never had the privilege to receive an education but they prioritized learning and enrolled us in the local library. My father was a shift worker in a glass factory who often had to leave for work at 4am in the morning. Yet, despite being a weekday and a long work day the next day, he would invite families and neighbors to come over and spend the evening together. They came. No one cared that it was a work or schoolday the next day. People made time for each other. Everyone felt nourished, strengthened and left happier. In public, my parents modeled to us how to talk to strangers by taking regular neighborhood walks, at picnics in parks they would invite people to join us for the meal and they would be active in serving the local community. They basically embodied most of what the science of Positive Psychology suggests: that spending time in nature, talking to strangers, meaningful social connection, gratitude and community service are keys to more increased happiness.   

Through these simple but profound acts of togetherness instilled in me early on, I have learned that humans grow, thrive and are happier when they commit to each other in times of joy and pain. In my parents case, their motivation was rooted in their Muslim faith and culture. Islamic tradition makes it a sacred obligation to build trust and respect for one another by nurturing human ties and strengthen bonds. As Muslim scholar Bediüzzaman Said Nursi explains, while healthy solitude is equally necessary, humans are interwoven and interdependent social creatures who fundamentally at their core need each other. The Oneness of God calls for the oneness of humanity by refraining from unhealthy division and segregation. Working towards unity and social harmony is therefore key. As the Qur’an stresses, we are here to know one another, O humankind, We created you all from a single man and a single woman, and made you into races and tribes so that you should know one another. In God’s eyes, the most honoured of you are the ones most mindful of Him: God is all knowing, all aware. 

How can we know one another, trust and respect each other if we do not find ways to come together? After studying the findings of the report more closely, I became more acutely aware of how much each of us is needed to challenge the dangerous trends of social disintegration, disconnection, mistrust, loneliness and despair. This work is “connective labor.” It can be hard at times to come out of the comfort zone but it is deeply valuable and worth investing for one’s individual and social well-being. 

Inspired by Prophet Muhammad’s teachings, I try to employ several tools from my spiritual toolbox to cultivate healthy human connections:

Prophetic Presence: Prophet Muhammad spend most of his time in community and hence was always accessible. Despite being a leader of high rank he practiced “relational diversity” – meaning he was present to people from all walks of life without excluding anyone. This earned him the title of being “The Most Trustworthy” (al-Amin). When we first moved into our neighborhood during the pandemic, we dropped little invitations at our neighbors’ doors to come and get to know us over a bonfire and snacks. They came and we had a chance to bond. Showing up in our social circles with regularity is a good way to build trust and connection for the long term. Daily walks in my neighborhood have become an easy way to engage with my neighbors. I will always bump into someone and showing up regularly is a gateway to building trust. Once people recognize you frequently, they are more willing to open up about their lives. A brief chat with a dear neighbor, a wave and friendly smile to a stranger are all ways to connect in healthy ways and boost wellbeing of the individual and community. I plan to organize a weekly cell-phone free Neighborhood time in which children have unstructured play and all adults can spend quality time together. Such multi-generational gatherings were common in my childhood but rare these days. At work, I am fortunate to have colleagues who prioritize to meet over lunch and good conversation, make time for a walk or initiate social events to spend quality time together. During these times I offer my full presence, putting away my phone (avoiding airpods or headsets during a walk) and focus entirely on the moment, surroundings, sounds and person in front of me. It is a way to honor the timeless Prophetic trait to be fully attentive and mindful to people, nature and avoid distraction. 

Weekly Gatherings: As a community person, Prophet Muhammad initiated regular spiritual gatherings in which he addressed the whole spectrum of the human experience – joy and pain, sorrow and pleasure, lows and highs. By creating an open and safe space in which human life can be considered and reframed from within a spiritual perspective, he offered the opportunity to be raw, real and find purpose in the quest for a meaningful life. He did not shy away to discuss challenging topics like death, illness and loss. Inspired by his example, I have made it a priority to host small weekday spiritual gatherings in my home in which people can share their challenges and be intimate with each other. To hold a mid-week check-in has proven healthy for all of us as life is so fast paced and occasions to reflect are increasingly rare. I first met people in neutral settings and took a little while to know them before I made the next step to invite them to the group. I keep it simple with tea and chocolate. For my neighbors, I host a monthly ladies’ tea time with simple conversation starters that allow us to build deeper connections like “Share a memory from your childhood.” My home has become my holy sanctuary, my place of safety and serenity. It has now become a place of learning and reflection, a place of building and co-building, a place of inspiration, a place of encounter, sacred stories and narratives and of true authentic selves. There is something unique about inviting people into your private home and sharing something intimate about yourself. It creates closeness and deeper connection which is difficult to replicate outside the home. My parents had a small apartment in which they raised six children but their hearts were big enough to host and welcome many people. 

Sharing Meals: Eating alone, in rush or mindless eating behind a screen, notes the report, have become a factor in declining happiness. One day some companions of the Prophet Muhammad told him that they eat but feel never satisfied. The Prophet asked: “Perhaps you eat alone?” to which the companions replied in the affirmative. He then advised: “Eat together and mention the name of God over your food. It will be blessed for you.” In another narration, Prophet Muhammad recommended: “Eat together and not separately, for the blessing is associated with the company.” Hospitality is a major virtue in Muslim culture. Growing up, my parents taught us to share meals with our neighbors. Today, after preparing a dish we happily bring some over to our neighbors to enjoy. I hope my daughter will continue this beautiful and important tradition and make it always a priority to eat with company. When food is shared, communication and connection is effortlessly made. 

It is in the simplicity and depth of these timeless Prophetic rituals that my Muslim parents instilled in me that I have found greater fulfillment and purpose. As a mother, I try to pass on this spiritual legacy to my own daughter. In an age of constant distraction and disconnection, these are small but powerful acts of resistance that can bring positive change. A collective challenge of despair needs a collective response. Together we are stronger, better and hopefully happier.  

An adapted version of this piece was published on U.S.Catholic

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On Motherhood: Finding Fortitude In The Prophet Muhammad’s Teachings

Posted on May 13, 2025 by zeynebsayilgan

Mom, Anne, Mutti, Daye – I have said “mother” in all of the four languages I grew up with. 

Yet, it was only after I became a mother myself that I truly understood the depth and the meaning of what motherhood entails. It continues to be the most transformative experience of my life. Becoming a mother has been the most physically, emotionally, mentally, and spiritually challenging transformation of my human existence. It seems as mothers are growing, guiding, and nurturing a human being, they equally evolve and change forever through their children. For those who are not parents, the capacity to nurture and guide the next generation remains within every human’s nature.

Motherhood, with all of its joys, can also be a terribly lonely and sad experience: the pain and exhaustion of your body, the postpartum blues and mental strain, the sleepless nights, the tears, the constant worries and the never-ending questioning and guilt to make sure that you give your best to this new human being. As a society, we acknowledge and honor the hard and selfless sacrifices of mothers, especially on Mother’s Day. Yet, we still fall short in offering holistic support and care in many areas of life. 

In those moments in which I feel alone and overwhelmed by the endless demands of motherhood, I turn to the spiritual resources of my Muslim faith that continue to sustain my heart and strengthen my soul. Our Prophet Muhammad’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) teachings on maternal care and his own expression of love towards his mother even after her death offer me comfort in times of distress. A few of them are particularly close to my heart:

Every motherly hardship is rewarded as highlighted in many Qur’an passages that were delivered by Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) to his community:

“We [God] have commanded the human being to be good to his parents: his mother struggled to carry him and struggled to give birth to him – his bearing and weaning took a full thirty months. In time, when the child reaches their prime at the age of forty, they pray, ‘Lord, help me to be truly grateful for Your favours to me and to my parents; help me to do good work that pleases You; make my offspring good. I turn to You; I am one of those who devote themselves to You,’” [Surah Al-Ahkaf; 46;15]

“And We have commanded people to ˹honour˺ their parents. Their mothers bore them through hardship upon hardship, and their weaning takes two years. So be grateful to Me and your parents. To Me is the final return.” [Surah Luqman; 31;14]

“Paradise is beneath her feet.” [PC: M T Elgassier (unsplash)]These verses make clear that devotion to God entails love and care for parents, particularly for mothers who experience so much hardship. Such honorable statements felt uplifting to me in moments in which I felt unheard, and my struggles were invisible to others. They reminded me that raising a child is a profoundly spiritual act. A Prophetic narration that speaks also to motherhood as an act of worship states, if a pregnant woman dies during childbirth, she attains the highest state of martyrdom.

The mother is most deserving of good treatment, as expressed also in this song, which I often sang with my daughters.

According to this narration, a man came to Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and asked, “O Messenger of God, who among the people is most deserving of my good companionship?” He said, “Your mother.” The man asked, “Then who?” He said, “Your mother.” The man further asked, “Then who?” He said, “Your mother.” The man asked again, “Then who?” He said, “Then your father.” 

Paradise lies under the feet of mothers. Probably the most well-known narration within the Muslim community, this statement by our Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) highlights the utmost importance of motherly care, respect, and attention.

It was narrated from Mu’awiyah bin Jahimah As-Sulami, that Jahimah came to the Prophet ﷺ and said: “O Messenger of Allah! I want to go out and fight (in Jihad) and I have come to ask your advice.” He said: “Do you have a mother?” He said: “Yes.” He said: “Then stay with her, for Paradise is beneath her feet.”

What greater encouragement can be mentioned than the kind treatment of mothers being a gateway to personal eternal bliss and happiness?

In seventh-century Arabian society, marked by misogyny in which women were degraded, these sacred narrations were revolutionary. They still ring true today and present a call for action on an individual and collective level. Many mothers – and by extension fathers – long for quality connection and regular time with their adult children, who can be caught up in the business of life. Widespread neglect and social isolation of the elderly, particularly among women, is now well-documented. Needless to say that abusive and harmful parent-child relationships are outside of this discussion and deserve an entirely separate treatment. 

In times of migration and mobility, biological parents may live far away. However, we can still spend time with motherly and fatherly figures around us who yearn for company. Prophet Muhammad’s ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) teachings call us to implement positive life changes and policies in which mothers, parents, and by extension, all those who are the most vulnerable, feel more fully seen and supported by love and care.  

This piece was published on MuslimMatters

The German version appeared on IslamiQ and MIGAZIN and Islamische Zeitung

The Turkish translation was published on Perspektif


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The Muslim Jesus: A Reflection During Easter

Posted on April 17, 2025 by zeynebsayilgan

Muslims love Jesus, something unknown to most non-Muslims. I know many Muslims who are named after ‘Isa—the Qur’anic name for Jesus. When remembering him and other messengers of God, Muslims pronounce the formula of reverence: “God’s peace be upon him and all of them.” 

In the United States, there are many mosques named after this sacred figure: The Jesus Son of Mary Mosque in Pennsylvania or the Jesus Son of Mary Center in Florida are just two examples of Muslims openly expressing their love for one of Islam’s greatest prophets. It is also a way to stress the connection with the Christian tradition and cultivate relationships with the wider community. 

Christians and Muslims hold some irreconcilable differences with regards to Jesus. The Muslim Jesus is fully and only human. He is a prophet chosen by God. In Islam, a prophet is an extraordinary human being, free from major sins, a role model of piety, devotion and exceptional righteous character who only speaks truth. 

This is the highest spiritual rank a human being can be given in this world. The Muslim Jesus is unique in creation, was born of a virgin and is endowed with the power to perform extraordinary miracles by God’s permission: he speaks as a newborn, heals the sick, cures the blind, brings clay birds to life and raises the dead. 

In Islam, Jesus was not crucified—it only appeared otherwise to his enemies—but was saved by God, ascended to heaven and will return at the end of times to fight the forces of evil and establish justice. The Qur’an names Jesus the Son of Mary and describes him as the promised Messiah (al-masih). Muslim scripture calls him the “Spirit of God” (ruhullah) and “God’s word” (kalimatullah). 

Common ground across faiths 

In my own life as an observant Muslim who lived mostly among Christians in Germany and the United States, I have aspired to embody this Qur’anic posture towards religious diversity: affirming sameness while maintaining difference.  

The Qur’an teaches that all of God’s messengers were sent with the same core message: to call humankind to worship the One God alone, with strong conviction, righteous deeds, and faith in the Day of Judgement and moral accountability in the afterlife. 

The Qur’an describes humanity as one family, created by God. Humankind, however, has developed different conceptions of the Divine—some of which fundamentally contradict one another. For example, some believe Jesus was crucified, some believe he was not. Both statements cannot be true. The Qur’an invites humanity to explore this tension through healthy and respectful dialogue and disputation. 

I take religious holidays, like Easter, as an occasion to reflect on these similarities and differences. Both religions view Jesus as an important figure, but they interpret his life, mission and ultimate role in salvation and redemption differently.  

A few intertwined aspects stand out to me. 

Resurrection: The central event of Easter is the resurrection of Jesus Christ, symbolising victory over death and sin and offering hope of eternal life for believers. According to Christian belief, Jesus rose from the dead three days after his crucifixion. His death and resurrection are seen as the means by which humanity is reconciled with God, granting forgiveness of sins and eternal life. The concept of salvation is deeply tied to faith in Jesus as the Savior. 

Muslims believe that death is ordained by God alone and a natural part of life. However, it is not the ultimate end. Every individual will be resurrected at the final Day of Judgement. Islam emphasises that salvation is through complete devotion to the will of God, belief in the oneness of God and righteous deeds. 

According to the Qur’an, Jesus’ role in salvation is as a messenger of God who called people to worship God alone, as expressed in the following passage:  

“And on Judgment Day God will say, ‘O Jesus, son of Mary! Did you ever ask the people to worship you and your mother as gods besides God?’ He will answer, ‘Glory be to You! How could I ever say what I had no right to say? If I had said such a thing, you would have certainly known it. You know what is hidden within me, but I do not know what is within You. Indeed, You alone are the Knower of all unseen.’” (Qur’an 5:116.) 

Hope: Christians are encouraged to live with the hope symbolised by Easter every day throughout the year. The hope of the resurrection is not just for the afterlife; it is a hope that transforms how Christians live in the present world. It is a hope that gives them the strength to endure suffering, face challenges and continue living in faith, knowing that Jesus has already conquered the greatest enemy—death itself. 

The resurrection gives Christians the assurance that suffering in this life is not meaningless. Just as Jesus’ suffering was followed by resurrection, so too will believers experience joy and glory after their trials. This hope helps Christians persevere in difficult circumstances, knowing that God’s plan for them is ultimately good. 

For Muslims, too, hope is a paramount virtue. Islam teaches that every person can hope for God’s forgiveness, regardless of the severity of their sins. Hope is a spiritual discipline to live by. One’s positive and hopeful outlook on life and the future means to bear witness to God’s ultimate compassion, wisdom and justice. It is to trust in God’s power to create beauty and goodness out of darkness and despair. Hope is the ability to see possibility in uncertainty and to refrain from viewing life as meaningless and purposeless. It is to find comfort in God’s promise of eternal and joyous reunion with departed loved ones and the best future yet to come. 

Christians and Muslims both affirm that hope empowers believers to live according to God’s will, to embrace others and to be a force for good in the world. 

It is in this spirit of this shared commitment to God that the twentieth-century Muslim scholar Bediüzzaman Said Nursi called Christians and Muslims to collaborate and use their faith to build a better world, one in which all individuals can thrive and flourish. 

This piece was published on Qantara

The German version appeared also on Qantara

“Who is Jesus?” – A related Radio interview on WYPR’s Midday program. Also on Spotify

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The Prayer of a Flower

Posted on March 27, 2025 by zeynebsayilgan

O Lord of all flowers, all plants, the earth and the skies, and the worlds…

I was once a lifeless seed from your creation; you gave me life. You accepted my prayers and made me a flower. You shaped me as you wished, adorned my face with colors and patterns.

You bestowed upon me a fragrance that enchants those who smell it, and made me beautiful in the eyes of others. With the allure you granted me, I called birds and insects to me… They couldn’t resist and rushed over.

To them, I offered drinks from your fountains of mercy, with your permission. We laughed together, embraced each other, and gave thanks to you hand in hand, day after day, meeting many birds and insects…

I had joyful moments with all of them. Finally, one day a servant of yours passed by me… He noticed me, stopped, turned back, and leaned down. He looked at my face long and deep, then caressed and smelled me…

“What a beautiful creation!” he said quietly. At that moment, I understood why I existed. Angels surrounded us instantly, watching with admiration. They witnessed a human’s ascendance, believing in the unseen God.

And they recorded everything in the finest detail… I was also in the captured images.

O my Lord who answers prayers, I was a lifeless seed… You accepted my prayers and made me a beautiful flower. I came to life with your power, adorned with your artistry, and bloomed with your grace…

Now, I have one more prayer left, which I have kept for the Day of Judgment:

“O my Lord, please save and bless those eyes who saw Your attributes on me for eternity!”

Originally published in Turkish by Ümit Şimşek “Bir çiçeğin duası”

Brief comment:

A few Attributes of God (asma ul-husna) as displayed and witnessed by the flower that came to my mind:

Al-Khaliq – The Creator
Al-Hayy – The Giver of Life
Al-Musawwir – The Shaper
Al-Muzayyin – The Adorner
Al-Sani – The Artist
Al-Jameel – The Most Beautiful One

Al-Subhan – The Most Holy and full of Glory who does not allow for any imperfection, deficiency or flaw

Al-‘Adl – The Just and Most Orderly One who creates and fine-tunes according to perfect measure, arrangement, precision, balance and coordination

Al-Quddus – The Most Pure who loves material and spiritual cleanliness, purity and hygiene and does not allow for any filth or ugliness

Al-Mujib – The One who Answers to the needs of the flower and all beings
Al-Razzaq – The Provider who sustains the flower with water, sunlight, soil, minerals…
Al-Kareem – The Most Generous One who allows us to see beauty
Al-Latif – The Most Gentle One
Al-Hafidh – The Protector of Seeds who preservers everything and wastes nothing

Al-Baqi – The One who imprints eternal undying images and memories of the flower in the human mind and heart
Al-Mumit – The One who causes Death

Al-Muhyi – The One who Resurrects and Recreates constantly especially at the Great Ultimate Resurrection and thus destines lives for Immortality and Eternity

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A Prayer for Relief

Posted on March 12, 2025 by zeynebsayilgan

Oh Friend of the lonely and those who are left alone,
Oh Helper of those who have fallen into misery,
Oh Wealth of the poor,
Oh Strength of the weak,
Oh Treasure of the destitute,
Refuge of the stranger,
Oh the One who holds all power and might,
Oh my Lord, known by Your grace and infinite generosity,
For the sake of our master Prophet Muhammad and his family, relieve my troubles.

Oh my Lord,
You are my preparation against my troubles,
My hope in times of affliction,
You are my companion in my loneliness,
My Friend in my exile,
You are the One who comforts me in my sorrow,
The One who rushes to my aid in my time of need,
You are my refuge in difficult moments,
You are the light that saves me from the darkness of fear,
Oh my Lord, You are the One who guides me in my confusion,
I know, my Lord, You are the One who forgives my sins,
Covers my faults, and delivers me from my hardships,
You adorn my heart with Your love,
You are both the Healer and the Beloved of my heart,
You, who guides the lost,
Helps the needy,
And protects those who seek refuge.

My Lord, I am Your servant,
The child of Your servant,
You see that, my Lord, I am in distress,
Make the names You have revealed and concealed,
And the Quran, the spring of my heart,
The light of my soul, the remedy for my troubles.
My soul is thirsty for water, my heart longs for You,
I have turned my eyes to the things You love,
I have left my ears in the land of the one who calls You,
And I have become exhausted, like thirsty soil.
I have set my heart on Your path,
And I have raised my hands to Your sanctuary.
From now on, I will come to You,
I will ask from You.
The sun and moon have taken their light from You,
The sun is like this with Your love—so fiery,
The moon is like this—so sorrowful,
Rivers cry with Your longing,
The sea is mad, turbulent, and always sorrowful,
Always on the verge of tears.
The birds’ hope is You,
The joy of plants is You,
The color of flowers is You,
And the unceasing prayers of people are You.

My Lord, never forsake us,
Let Your love always remain awake within us.
If the path is the path of Your Messenger, to whom else shall I attach my hopes?
My Lord is God,
My light and salvation come from Him,
So who else should I go to but Him?
In my being, covered in sin,
Only His longing keeps me alive.
When my intercession is on His lips,
Whom else should I listen to?

My Lord,
Let me live until You choose me as Your friend,
And in the moment that I burn with Your love, take my soul.
Take it, so that death will be the name of my love.

Oh my Lord, I am someone whose sins outweigh my good deeds,
Whose mind is preoccupied with the world,
Whose heart has been attached to fleeting things, a wretched soul.
But You, O Light, O Merciful One,
You are so beautiful, so full of grace,
Please, my Lord, bring this servant who is far from You closer to You.
Revive me with Your faith.
O Lord, who enjoys bringing joy to those You love,
Do not turn away my hands that are reaching out to You.
Manifest Your love in my heart,
So that nothing else remains in it but You.
Make me so rich with You,
That nothing else will be left but You.
Grant me the ability to remember You in everything,
And to see You in everything.
Give me strength through Your names, O my Lord,
Those names which are the light of hearts,
The pride of those who have nothing.
O my Lord, show us the truth of Your names,
And never let us live even a moment without You.

My Lord, I wish to come to You with the purity of Mary,
Do not let me be stained by sins.
I come to You with the prayer of Moses,
Save me from those who follow evil temptations and chase me to lead me astray.
I bow my head with the trust of Ishmael
Grant me and my descendants to live as Your servants.
I come to You with the spirit of Jesus,
I pray that You take me to Your presence.
I beseech You with the prayer of Jonah,
I await Your salvation from the darkness of my consuming lower ego.
My Lord, I come to You with Joseph’s shirt,
I pray that You lift me from the well of hopelessness that I have fallen into.
I come to You with the servitude of Muhammad Mustafa,
I pray that You elevate me to the highest ascension and relieve me of all my burdens.

Ameen.

Original Poem in Turkish “İnşirah Duası” performed by Dursun Ali Erzincanlı, Lyrics by Fikret Hasani

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