Jealousy for Faith and the Ummah: Developing a Gheerah Mindset | Blog

Marked by the relentless atrocities committed by Israel with critical backing and material support from its allies in the West—particularly the US, Germany, and the UK—the ongoing genocide in Palestine has sparked a global wave of protests and calls for boycotts. From the streets of Morocco, Jordan, Yemen and the UK, to student encampments in the US, these actions have reinvigorated discussions about the efficacy of social action and the role of Muslims in advocating for justice. However, while these efforts are critical, they should not be purely reactive measures. Instead, they must form part of a framework that places love for, and active solidarity with, fellow Muslims at its heart. Though the essence of this message applies to all oppressed peoples, my focus here is on Muslims.

This blog offers a framework that prompts Muslims to anchor their actions within an Islamic paradigm—whether social, economic, political, public, or private. At the heart of this paradigm is the Islamic concept of gheerah, traditionally understood as protective jealousy in a marital context, but when expanded, offers a powerful lens through which Muslims can approach all aspects of life. By adopting a gheerah mindset, we can move beyond being reactive to external events and instead live purposefully, in line with the teachings of the Prophet ﷺ. This mindset not only safeguards our dignity (ʿizza) but also ensures that our actions consistently reflect the principles of our faith, leading to a more intentional, virtuous, and meaningful life.

Gheerah is often translated as protective jealousy or zeal. In Islamic teachings, gheerah is understood as a virtue that reflects a sense of responsibility and protectiveness, often of a man toward his spouse. The term is often translated to “jealousy,” but while this word is typically viewed negatively or as a product of toxic masculinity in English, in the Islamic sense, it can express a positive emotion, signifying protective care rather than possessive control. Theologian and jurisconsult, Ibn al-Qayyim (d. 751/1350), may Allah have mercy on him, said: “A servant’s gheerah over their beloved is of two types: praiseworthy gheerah which Allah loves, and blameworthy gheerah, which Allah dislikes.” Praiseworthy gheerah, Ibn al-Qayyim explains, is a feeling or state where one is concerned about something or someone for a legitimate reason.

There are several hadiths in Ṣaḥīḥ al-Bukhārī where the Prophet ﷺ teaches us about the concept of gheerah. For example, the Prophet ﷺ said: “Allah has a sense of gheerah, and Allah’s sense of gheerah is provoked when a believer does something which Allah has prohibited.” In another narration, the Prophet ﷺ said: “While I was sleeping, I saw myself in Paradise, and behold, a woman was performing ablution by the side of a palace. I asked, ‘For whom is this palace?’ They replied, ‘For ʿUmar.’ Then I remembered the gheerah of ʿUmar and returned immediately.”

From these hadiths, we understand that gheerah is not limited to marital jealousy, as is most commonly understood. Rather, it encompasses a broader spectrum of moral responsibilities and fraternal empathy. From the first hadith, we can deduce that thinking of Allah’s gheerah should guide Muslims’ actions and inspire them to avoid acts of disobedience (maʿāṣī). In the second, we see how gheerah is used to guide the actions of the Prophet ﷺ to avoid doing something that might hurt his companion’s feelings or make him uncomfortable. To be clear, the Prophet ﷺ is protected from sin (maʿṣūm). Here, gheerah is used not as a frame of reference to distinguish sin from righteousness, but as a way of empathizing with a fellow Muslim and caring for their sensibilities.

Both these hadiths thus indicate how gheerah is not merely an abstract concept but can be used as a practical framework through which to measure different choices and decide on the best course of action. As such, gheerah can be extended beyond the confines of marital jealousy, without taking away from its importance within that context. Practically speaking, we can think of gheerah as a protective concern that extends beyond oneself to encompass faith, family, and the ummah.

Extending beyond the understanding of protective jealousy in the marital context, the concept of gheerah can be conceptualized in various ways to apply to different areas of a Muslim’s life. While these aspects are inherently interconnected, I separate them here in the interest of clarity.

1. Gheerah for Allah: This can be understood as safeguarding the unique and Almighty status of Allah and the sanctity of His Qur’an. In essence, it involves a complete rejection of polytheism (shirk) and anything that associates partners with Allah. In a practical sense and rooted in the Qur’anic injunction below, it also involves not associating with those who mock or speak ill of Allah:

2. Gheerah for the Prophet ﷺ: This can be understood as a protective jealousy that does not want to see the beloved of Allah ﷺ defamed, insulted, hurt, slandered, or purposely misquoted in any way. It is the anger and pain a Muslim feels when yet another Islamophobe insults the character of the honest and trustworthy one (al-ṣādiq al-amīn) ﷺ. This gheerah is cultivated by developing a deep attachment to the Sunnah and prophetic biography (sīrah) and moving away from the “it’s just a sunnah” mindset that justifies neglecting practices that are not obligatory (farḍ).

3. Gheerah for faith: This can be understood as jealousy over the religion (dīn) to protect it from attacks, misrepresentation, and deviations. It is the urge to preserve the purity of Islamic teachings and practices from those who seek to disseminate perverse teachings that contravene the clear teachings of the Qur’an, hadith, and the consensus (ijmāʿ) of Muslim scholars.

4. Gheerah for one’s family: This refers to the protective jealousy that a man has over his family.

5. Gheerah for the ummah: This is the jealousy related to not wanting something bad to befall your sister and brother in Islam, either by your hands or someone else’s. It is the manifestation of the hadith where the Prophet ﷺ described the Muslim community as being like a single body “so that, if any part of the body is not well then the whole body shares the sleeplessness and fever with it.”

A mindset rooted in gheerah is one that exalts the Muslim identity with ʿizza. It embodies honor, self-respect, and a steadfast commitment to one’s faith. In contrast, rejecting this mindset can lead to a state of humiliation. A gheerah mindset emphasizes the Prophet’s ﷺ teaching that bonds between Muslims are sacred. In essence, this mindset advocates for a life that upholds the dignity of Islam and its principles, reflecting a deep sense of loyalty and protective care for one’s faith and its followers.

In what follows, I will delve into what it means to cultivate a gheerah mindset from both external and internal perspectives. The goal is not to provide an exhaustive list of dos and don’ts, as that would miss the essence of adopting such a mindset. Instead, the focus is on outlining the thought processes behind a gheerah mindset, enabling us to apply it across diverse situations, choices, and challenges.

A fundamental aspect of embodying a gheerah mindset is making a conscious decision not to support individuals or entities that insult the Prophet Muhammad ﷺ and take delight in doing so. The Prophet ﷺ emphasized the importance of loving him above all else, stating: “None of you will have faith till he loves me more than his father, his children, and all mankind.” This attitude should also include rejecting those who oppress his followers, as he ﷺ reminds us that the sanctity of the Muslims, their wealth, and their blood is equal to that of the day of Hajj. Despite this, many Muslims actively contribute to the very systems that disparage the Prophet ﷺ, belittle Islamic beliefs, and harm his followers.

For example, despite its well-documented history of mocking Islam and discriminating against Muslims—projecting caricatures of the Prophet ﷺ on government buildings, banning hijab (most recently in relation to Muslim French female athletes at the Olympics), and vilifying mainstream Islamic practices—France remains a popular destination for Muslim travelers. In 2023, it ranked 13^th among non-OIC (Organization of Islamic Cooperation) destinations for Muslims in the Global Muslim Travel Index (GMTI). This is not an insignificant statistic, especially when we consider that Muslim travelers are projected to spend USD 225 billion by 2028. It is troubling that while French Muslims are leaving France to be able to escape discrimination and practice their faith more freely, other Muslims visit the same place for leisure and entertainment. Similarly, the UK and Germany—both active partners in the genocide against Palestinians—attract significant numbers of Muslim travelers. The UK has supplied armaments, political cover, and military intelligence that facilitate Israel’s ongoing bombardment of Gaza. Germany, as the second-largest supplier of weapons used against Palestinians after the United States, has not only sought to shield Netanyahu and Gallant from ICC arrest warrants but has also been accused of exhibiting “raging Islamophobia” and producing content reminiscent of Nazi propaganda to demonize visible Muslims, while simultaneously suppressing expressions of Palestinian solidarity. Furthermore, like France, it enforces bans preventing Muslim women who wear the hijab from pursuing certain professions. Despite this, both countries remain top destinations for Muslim travelers, ranking 2^nd and 7^th, respectively, among non-OIC countries in the GMTI 2023. Why should Muslims support the economies of countries that openly ridicule their beliefs and actively participate in the genocide of their fellow Muslims?

These examples show us that it is crucial to reevaluate our choices, with each decision being made with careful consideration of various factors, particularly the impact on one’s spiritual development and broader benefits to the ummah. The clearest case for boycotting these countries in terms of travel pertains to purely optional leisure activities, where travel is unnecessary and where alternatives exist that are more in line with a gheerah mindset.

As for companies, many businesses, such as McDonald’s, Caterpillar, Adidas, and Starbucks, are already being boycotted for their perceived support of genocide or marginalization of Palestinians. These efforts should continue, and additional companies added to the list. For instance, Tesla, which opened a showroom in East Turkistan (aka Xinjiang)—the site of the Uyghur genocide—should also be targeted for boycotts. It is also worth noting that the company’s CEO has expressed support for Germany’s anti-Muslim party AfD, the British anti-Islam activist Yaxley-Lennon, and backed Israel during its relentless bombardment of Gaza. However, a gheerah mindset goes beyond simply reevaluating consumption habits and calls for us to think more deeply and substantively about our approach. This means not only refraining from purchasing products made in certain countries or by certain companies, and avoiding traveling to specific places, but also refraining from looking up to (privately or publicly) people, countries, and companies that are actively disparaging our faith and harming the ummah.

It might seem that individual boycotts won’t have a significant impact on these entities’ financial standing. However, the essence of a gheerah mindset goes far beyond economic impact (important as that is) or a reactive strategy triggered only in response to events. It is about having a level of self-respect and dignity that prevents a Muslim from supporting those who insult the Prophet ﷺ, denigrate Islam, or oppress fellow Muslims.

To put this into perspective, consider a personal scenario: would you ingratiate yourself with or give money to someone who insults your parents and mocks them in the most offensive manner? Certainly not. If some relatives from the tribe of Quraysh, including non-Muslims, stood by the Prophet ﷺ and his followers during the three-year boycott out of tribal loyalty, can we, as Muslims bound by the much stronger bond of faith, not change our mindset to abandon anyone who debases us, oppresses fellow Muslims, and insults our beloved ﷺ, who will intercede for us on the Day of Judgment?

Establishing a strong foundation in our dīn is essential for cultivating a gheerah mindset. While we do not need to become experts in Islamic jurisprudence, acquiring knowledge is one of the most reliable ways to deepen our love for Allah and strengthen our faith (imān). As a Muslim’s knowledge of Islam grows, so too does their recognition of its perfection, and consequently, their gheerah over it. For example, the more you learn about the sīrah and the details of the struggles faced by the Prophet ﷺ, as well as the principles he upheld and the circumstances of revelation (asbāb al-nuzūl), the stronger your attachment becomes to him ﷺ and the commands of the dīn. Learning the dīn also shields us from confusion and doubt, both of which can weaken our faith (īmān). Alhamdulillah, there are many high-quality and reliable Islamic institutions where one can study the dīn (even remotely) in English so there is no excuse not to learn at least the individual religious obligations (farḍ ʿayn).

Learning Islamic history is also a useful way for building a confident Muslim identity, especially in these turbulent times when Muslim suffering seems to be ubiquitous. Learning history is not about proving our worth by showcasing Muslim scientific contributions. Instead, understanding our history helps us correct the distorted, overly romanticized belief—shared by some Muslims—of a unified and idyllic caliphate that existed until the fall of the Ottomans. By doing so, we gain a realistic understanding of our rich tradition, with all its ups and downs. Knowing about the many brutal struggles that befell our predecessors and the sacrifices they made can inspire hope and motivate us to do the right thing, showing us that despite harsh persecution—inflicted by both internal and external oppressors—Muslims around the world have overwhelmingly held firm to their dīn. Our history serves as a reminder to stay strong and as an encouragement not to despair in the face of the innumerable injustices inflicted upon the ummah, in particular as we witness the livestream of the genocide in Palestine. It also reminds us that, by divine design, we are part of a broader narrative, each playing a specific role in the ummah’s story and at the time assigned to us by Allah.

Finally, we must also take steps to cultivate a gheerah mindset in our children, ensuring that they grow up with an awareness of global injustices, such as the struggles in Palestine, Kashmir, Sudan, Syria, and Yemen, the persecution of the Uyghurs and the Rohingya, and the suffering in Congo, to name a few. They need to understand that humanity and the ummah’s pain is their pain and that their aspirations should go beyond mere material success. While the information shared should be age-appropriate, it should not be superficial or sporadic. Remember, Imam ʿAlī (rA, d. 40/661) was only ten years old when he embraced Islam and the companion Usāma b. Zayd (rA, d. 54/674) was around 18 when he led an army against the Byzantines. One practical way to instill a gheerah mindset in our children is to consciously moderate holidays, shopping, and celebrations—even during Eid—in light of ongoing tragedies like the genocide in Palestine, explaining the reasons for these actions to them. On the other hand, it also involves finding joy in and celebrating the achievements of the ummah, such as the liberation of Syria from oppression and tyranny.

Ultimately, cultivating a gheerah mindset in our children can only be effectively achieved if they see us as proud Muslims who have gheerah for their fellow believers and whose aims in life extend beyond accumulating possessions. They need to see that our yearly achievements are about more than just growing our bank balance and enjoying nice vacations. Their priorities need to extend beyond the shallow excitement of their next birthday, their upcoming graduation celebrations, or acquiring the latest Apple gadget. We will not raise an ummah capable of paving the way for producing leaders like Ṣalāḥuddīn if our daily actions consistently convey to our children that success is defined by material gains and entertaining ‘experiences.’ Instead, we must instill in our children a deeper sense of honor and self-respect, and for them to embody this, they need to see us living with ʿizza, making positive contributions to the wellbeing of the ummah and wider society.

While contribution can take many forms—protesting, financial support to humanitarian organizations, advocacy, boycotting—perhaps the most important and accessible action we can all take is to make sincere duʿāʾ for this ummah at the most opportune times. For example, waking up with our children for the night vigil prayer (tahajjud) to specifically pray for the oppressed displays solidarity through action rather than just words and nurtures a generation that understands their dīn through a deep connection to the struggles of the ummah.

The genocide in Palestine has made it clear that our ʿizza—let alone the value of Muslim life—will not be preserved or protected by so-called Western leftist ‘allies,’ a ‘liberal’ system, or political leaders (Muslim or otherwise). This is a reminder to us all that our ultimate reliance should not be on material powers, but on Allah. This reality is a powerful echo of the words of ʿUmar b. al-Khaṭṭāb (rA, d. 23/644): “We are a people whom Allah has honored with Islam, so whenever we seek to be honored through something other than it, Allah will bring us humiliation.” The cultivation of a gheerah mindset—a protective concern that extends beyond personal interests to include faith and the broader Muslim community—is thus vital for the strength and dignity of the ummah. It’s about living with a deep sense of ʿizza that permeates every aspect of our lives—from the choices we make as consumers when doing our weekly grocery shopping to where we decide to vacation, study, and work, to the values we instill in our children and how we think about our life more generally. This mindset requires us to rise above the allure of materialism and superficial success, anchoring our actions in love for Allah, His Messenger ﷺ, the global Muslim community, and wider humanity. Indeed, it should be a serious concern if our intellectual and spiritual mindsets, as well as our day-to-day lives, have not changed despite the horrors we have witnessed over the past 16 months.

Ultimately, the question is not whether Islam will triumph—it surely will. The real question is whether we will be among those who earn the reward for standing up for what is right, for defending the honor of our dīn, and for nurturing a generation that is deeply connected to the struggles and triumphs of the ummah, so that we are among those whom the Prophet ﷺ alluded to when he said: “Whoever defends the honor of their (Muslim) brother/sister, Allah will secure their face against the Fire on the Day of Resurrection.” Let us take this responsibility seriously, knowing that our efforts today will shape the ummah’s leaders of tomorrow. And Allah knows best.