Imam Omar Suleiman: Understanding redemption and renewal during Ramadan

This episode is the final installment of a three-part series on redemption and renewal. Imam Omar Suleiman describes redemption as a change in the cravings of the soul, and underscores the importance of generosity and charity for Muslims—especially at this time. He also speaks to the experience of Muslims living as a minority in the United States while fasting during Ramadan.

Imam Omar Suleiman is the Founder and President of the Yaqeen Institute for Islamic Research, and an Adjunct Professor of Islamic Studies in the Graduate Liberal Studies Program at SMU (Southern Methodist University). He is also the Resident Scholar at Valley Ranch Islamic Center and Co-Chair Emeritus of Faith Forward Dallas at Thanks-Giving Square.

Watch the video, here.

[00:00:00] George: Welcome to Good God, conversations that matter about faith and public life. I'm your host, George Mason, and we are continuing in this conversation a series on redemption and renewal in the holy times of Judaism, Christianity, and Islam. This is a holy season because during the course of one month, we celebrate not only Passover for Jews, but holy Week and Easter. Good Friday and Easter for Christians and the month of Ramadan for Muslims. So what are the themes that surface that are particular in each of these traditions around the concept of redemption and renewal spiritually? And what are the ways that we universalize those, how can we learn from one another and recognize that what someone else is practicing in their faith as resonance with in, in places with our own and is for the good of the world, not only for our own community and our own. Faith tradition. And so we've been having these conversations.

This is the third in the series of three, and I'm delighted that I get to welcome once again to Faith Commons, our special advisor to Faith Commons. Our good friend Imam Omar Suleiman. He is the founder and president of the Yaqeen Institute for Islamic Research. He is the imam that is leader of the mosque.

He is a sheikh that is a teacher. He is a doctor with a PhD. He teaches also in the graduate liberal studies program at Southern Methodist University where he is an adjunct professor but he is a real leader in our community. A past co-chair of Faith Forward Dallas at Thanksgiving Square.

And anytime there is a call for justice in our community he is present and willing to step up to seek peace and to help overcome conflict and promote understanding. We're grateful for his friendship and I know you are going to be grateful to hear from him in this episode of Good God.

well, welcome again, my good friend Imam Omar Suleiman. We're so glad that you're here with us again on Good God. And it's been a while. It's been a minute since we've seen one another in person. But it's always a delight to be with you and to talk about important things in our faith traditions.

So welcome back to Good God. 

[00:03:01] Omar: Absolutely. Thank you for having me, George. I hope all is well on your own. 

[00:03:04] George: It really is, and it's it's always a joy to talk with someone who is a person of deep spiritual faith. But also one who knows how to communicate across the barriers of religion and culture.

And I find you always to be so helpful to all of us who sometimes look at other religious perspectives with. Quizzical spirit and we're unsure as to what to think. And you always articulate Islam to us in a way that's understandable. And so today we're going to talk about redemption and renewal and its connection to Ramadan.

[00:03:53] Omar: Okay. Thank you for always making space. I appreciate it. 

[00:03:55] George: Absolutely. Omar, tell us about just briefly tell us about Ramadan holiest month of the year. And, what its significance is in the Muslim. 

[00:04:11] Omar: Sure. So, so Ramadan is the month in which the Quran was revealed. And the month in which Muslims actually hold that.

God chose all religious scriptures to be revealed. So it's a month that he's chosen for divine revelation or the initiation of divine revelation. And of course, what that would mean is not that the prophets before the prophet Mohamed peace be upon it and peace be upon them all. Would've called it a month of Ramadan, but that it would've.

You know, essentially fallen within that same timeframe, that this is a month in which God initiates the holy communication. And so the revelation comes down to the earth. The was revealed to the prophet Mohamed peace upon over 23 years. But the initiating of that communication happens in this month.

And so we take that month as a month of fasting. It's a month in which. For 29 or 30 days, depending on the lunar calendar we will fast every day from prior to sunrise to sunset. No food, no water, no intimacy. So. You are abstaining entirely from that bodily intake. And at the same time, you are encouraged to recite a heavier portion of the to suffocate to God.

You're also encouraged to give a lot of charity and to be charitable in your spirit, in your being. And so Ramadan is really a spiritual bootcamp in which your entire lifestyle becomes just, you know how to be a more grateful servant of God. So the daytime is a lot of appraise and charity.

The nighttime is a lot of prayer. So the mosques after the breaking of the fasts are full of worshipers. During the first 20 nights of Ramadan we worship for about an hour, 15 an hour, 20 minutes. That's an extra prayer, so standing in an extra prayer. And then during the last 10 nights of Ram. We kick it into overdrive, and so we tend to spend the entire night in worship between prayer and supplication and recitation and community.

And so that means that from the time of the breaking of the fast all the way until prior to sunrise, we're awake. And so we're, you know, we're praying after our, last mandatory prayer of the day for about an hour, as I said, 15 hour, 30. And then you'll have some lectures, some you know, devotion time for everyone to have on an individual level.

Some reflection moments. And then we'll pray again for another hour, and a half. Eat a little bit before, before the sunrise and then pray. And then try to get as much sleep as we can with our schedules. 

[00:06:58] George: During the course of the month daytime is fasting. Yes. And then there's the break of the fast, the Iftar meals that happen been in the evening, which I, which are oftentimes of hospitality too, right?

So I know I've attended many iFan meals, sometimes in homes, other times Muslims coming to our congregation, for instance, to share that time as well. So there's kind of a rhythm. Fasting and breaking the fast and wouldn't call it feasting at night because Right. The feast doesn't happen until ed fitter.

Right, right, right. 

[00:07:34] Omar: Absolutely. 

[00:07:35] George: Okay. So, so three days worth of feasting at the end of the period of of fasting. And that does coincide in other religious traditions with that concept of, reframing or of self denial that takes place for Christians. It happens during the season of Lent leading up to Easter.

And also during Advent to some extent before Christmas, but mostly during l and and, certainly on during the days of awe in, in Judaism there young Kippur there's fasting before feasting. So this is a, spiritual rhythm that many of our religious traditions have.

And so the it's, certainly tied to. A, kind of spiritual renewal for individuals as well as the community, right? 

[00:08:35] Omar: Yeah, absolutely. And so in fact for the days that a person cannot fast if they're permanently unable, they feed a poor person for every one of those days. And. In the the, you know, the coming together afterwards, after the month of Ramadan everyone who is able is to provide a meal as well for those who cannot provide for themselves.

So it's not like, you know we've, been charitable for a month and now let's go to our own feast and kind of retreat. It's now the whole community. Everyone has to be able to come out and enjoy that feasting together. So it's to make you more. Of the blessings of God upon you, and of those that don't necessarily have easy access to those blessings.

And of course, at the same time, that hospitality element, you know, this is a chance to get to know our community better. So you invite, you know neighbors, you invite friends over, you invite in the case of the mosques, other congregations. Sometimes you know, certain groups of, professions, whatever it may be, we just invite people together.

A lot of people that convert to Islam, their families are a little apprehensive about what is it that you've joined, and they wanna understand Islam a little bit better. So we invite them to bring their families one night. To iftar at the mosque. So it's, a lot of that in our homes and in our mosques, but I'd say that the the key contingent of humanity that's to be taken into consideration is the least fortunate you know, group of humanity.

And so those that are depress. Involuntarily are to be recognized by those who are voluntarily in a state of deprivation. And you really should be going out of your way locally, globally to try to be that spirit of charity. The Prophet Muhammad peace was described as always being incredibly generous.

But when Ramadan came around, he was more generous than a blowing wind. So he was, I mean, constantly just touching everything and everyone in front of him with generosity. 

[00:10:40] George: So this concept of generosity in charity maybe gets to a, another dimension of Ramadan and in Islam, but also touches as I'm listening to you on some things that I, want to pursue that relate to Passover in Jewish tradition and good Friday, Easter in, in Christian tradition because.

Charity in this case taking care of the poor and the like, has then a, social dimension to it that is not purely between one's self and God, but has a kind of. Community and political character to it, to, to alter the way we relate to one another in society. And when I think about, you know, Passover and Judaism begins with this deliverance from slavery right in, Egypt.

And so there's this sort of remembrance that we are actually fully human, you know in in, in, in, terms of we don't. We now have agency and we should remember one another and never treat another as a slave as a result of that. Similarly for, Christians, there's a kind of victory over the powers, the political powers that crucify Jesus, right?

That Rome doesn't actually win, but in fact there is a conquering of death and of the conquest of political power that would deny full humanity. And justice to all. So I, wonder about this concept of redemption now in, Islam and how it ties to what we're talking about here with, charity and with practices of Ramadan.

[00:12:37] Omar: So it's interesting as, you say that, so fasting and Ramadan, I think in contrast is not tied to a, a. I, to use the word political right. But an event per se, right. Within Islam it, it is purely legislated within sort of that spiritual heightened awareness that's to be found.

However, the way that it's legislated in the, and is that fasting has been prescribed upon you as it was prescribed to those who came before you, so that you may become God conscious. So it's, this has been God's method. Of making people more God conscious in the communities that came before as well.

So even in the legislation, you know, the Quran starts off with he is the one who revealed those who believe in what was revealed to you and that which was revealed prior to you. And then the first legislation of fasting in the same chapter is he has prescribed fasting upon you as he has prescribed it on those that came before you.

So it is, it's tied to this idea of God consciousness. Now, God consciousness means first and foremost from a redemption perspective that if you become more aware, Of your permissible intakes, the things that are ordinarily permissible, then you'll certainly be more aware of the things that maybe you, have as part of your intake that's sinful and part of the prohibitions.

So you'll avoid sin if you're even becoming heightened in your awareness of the lawful, then you'll certainly become more heightened in regards to your awareness of the unlawful. And so the way that the scholars spoke about this in the past IAM Gaza, who's a very famous sage and scholar in Islamic history quoted often even in, in, western traditions of spirituality.

So Gali broke it down into three levels. He said that there's the fast. Of the body, which is to not take in food and drink or to engage intimacy. Then there is the second level, which he said is the fasting of the tongue, the fasting of the eyes, the fasting of the ears, the fasting of the hands from the things that are impermissible.

So he mentioned you know a, tradition from the Prophet Mohammed, peace upon where he said that the one who does not. Foolish speech or false testimony or gossip or anger. God is in no need of them to give up their food in their drink, so your tongue should be fasting as well. So if your tongue is abusive and or speaking ill of others, then.

You might as well put food on it, right? If you're gonna put that on it. Right. So the fasting of the eyes and the tongue and the ears to become more heightened in your awareness in that regard. Then he mentions the third level, which is a profound level of spirituality. And he said that's the fasting from worldly thoughts that you become so engaged in your relationship and your spirituality with.

And with what is greater than this world, that you're not relegated to the material world so much. You're, thinking beyond this material world. You're thinking about something greater constantly. So you're transcending now. And so what that looks like from a place of redemption is that you become more aware of those blessings that God has given to you.

You don't want to use those blessings in a way that would be offensive to. And you especially want to use those way, those blessings in a way that would be pleasing to God. And so to be charitable with those blessings, to to let them drive you towards righteousness, towards goodness. So that the tongue is not a place of abusing others.

The tongue is a place of praising God. And of building others to where you're using your faculties and your blessings in, harmony in a way that's pleasing to God. So it is to reorient you. And you know someone, gave a very profound thought. He's actually a friend of mine a scholar from a Sharre University in Egypt.

And he, gave this thought, he said, you know, if God had made Fasting the month of Ramadan, voluntary for Muslims instead of obligatory. You probably have very few Muslims that would undertake the spiritual bootcamp, but he, makes it obligatory upon us. And that's to our own benefit and to our own blessing because at the end of it, you know, you're not gonna find a Muslim that's gonna say, oh, I'm glad that's over.

You know you, find a connection to something deeper and. And so you find blessing in the deprivation. You find a relationship with God in the diminishing of the appetite of material things nice. And it's so deep that you'll find Muslims in the 28th, 29th day of Ramadan. I mean, and think about it, you're fasting in Texas.

You're, it's hot. It's, hard to not drink water for all that time, especially if you work a corporate job. I mean, there, there are Muslims that are professional athletes. I was just speaking before this podcast to a player on the 49ers who's, he's like I'm, training and I'm also fasting.

Like, any advice from you? Right. So you got Muslims that are professional athletes, right? But they will all tell you that they love every moment of it. Once they connect to the deeper meaning. That, I'm able to connect to something deeper. And so redemption is not simply giving up a sinful lifestyle.

Redemption is connecting to God to where you'll inherently want to shape your lifestyle in a way that's righteous and in a way that's more fulfilling now to what your soul really craves. So your souls, the cravings of the soul have changed, if that makes sense. The cravings of the soul have changed to.

The temptation of sin is, naturally diminished and less 

[00:18:22] George: so there, there is a sense that if we become more God conscious about what we depend upon during this season of fasting we, might realize that. We're probably often during the day eating and drinking, not only for physical sustenance, but also to meet other kinds of needs that we are not fully conscious of.

That sort of replace our sense of spiritual dependence upon God. Right? And so I would guess that part of the, part of that development of what happens, Find that deeper place during a season of Ramadan is that we, become conscious for the rest of the year as well about about the practices of our everyday life and, what we're, depending upon, what we're feeding upon.

Would that sound right? 

[00:19:22] Omar: Absolutely. That, that, that's, you know, aptly put, and if you think of it this way, when you're taking a sip of. During the day, you're not thinking about it. Right? Right. It's, let me grab a sip of water, let me, you know, grab my teeth. You're walking out, you're in a constant state of consumption.

Right. And when you're more mindful of your consumption, you know as, a Muslim in Ramada, you're like thinking about every sip of water and you become just so much more aware of everything that's around you. It's incredible what it gives you in terms. Just a deeper sense of appreciation. Like I, can't just pick up a cup of water and, take a sip of water when I feel like it.

No, it's not the way that it is because we become arrogant when we become entitled. Ah, there it is. You know, so that, that entitlement is gone. I'm not entitled to anything. Everything that, that I have, even if I feel like I possess the infinite capability to engage it as much as I want is, a blessing from God and I'm responsible for those.

And so it's, awareness of God. And so I'm more grateful to God for the blessings that he's bestowed upon me, and I want to use those blessings in ways that are pleasing to him. And it's an awareness of those that don't have those blessings. Like what would it be like to not be able to break this fast, to not be able to have food and water for days on end, for weeks on end?

And, that's the reality of, many people around the world, Muslim and non-Muslim. You know, I, I remember. You know just engaging a group of folks in Somalia. And this was sort of a you know it, was a really humbling moment for many Muslims when they were talking about, you know, their fear of being sinful because they didn't have anything to break their fast with.

I mean can you imagine that the, their fear of like, is, are fast going to be intact if we don't have anything to break our fast with that night? Because it still, is it still okay for us? Wow. That's what you're thinking about. You know, like, and that shows you, you know, that we take these blessings for granted.

And I'll say, George, that, like right now, you know, the world has a, very short attention span, but Turkey and Syria the, effect of that earthquake, yes. I mean, the cities upon cities that are destroyed now, and the people that are living in, just complete poverty this Ramadan feels particularly, humbling.

Yes. Because we know a lot of people that you know, have family and relatives there. And I mean, just you, have to, you can't even take for grant. The earth beneath you being stable. Even that's a blessing. You can't take it for granted. Wow. So it is it's a very humbling moment for us as, Muslims are Ramon right now to, think about what's happening around us and to and of course, even here in the United States, I mean the rising poverty, the gap you know, you see the growing rates of, unemployment, of homeless.

Of people that are struggling to just have a meal at night. And so it's important for us to constantly put that at the forefront of our discourse and our devotion right now in our mosques that any, food that we can pack and we can go and deliver downtown Dallas, anywhere, let's do that. But let's, go get engaged with what's happening all around us constantly ramada and not just relegate this to some sort of, you know, Philosophical you know, practice.

Well I, guess that's a little contradicting, but I am fasting. But, you know, the realm of thought and the realm of what should be, and, you know, this is what you should be thinking about. Don't just think about them. Go serve them. Get out there, you know and, engage. I, think this is, 

[00:23:22] George: Something that causes me to reflect upon the, a Christian understanding of redemption as well.

Because when, I hear you talk I, realize that in Islam there is a, very strong emphasis that you must be a participant in your redemption. That you, this is not something that God, For you, but something God invites you to participate in. And that's where the transformation takes place sometimes.

It seems to me that in our Christian faith, we have so much emphasis upon how redemption always begins with God. And is not of works, so to speak, that we celebrate that grace and mercy of God and then forget our participation in it. And we take it for granted, and this is true, all the more in places that are culturally Christian.

So I guess one of the things I'm wondering is I, is this. Also a temptation that you find in Islam maybe when, especially you are in more of a Muslim country or more of a Muslim culture. Do you see some difference there? I'm just thinking out loud with you about this. 

[00:24:51] Omar: Yeah. So first, if I could address the first thing that you mentioned here.

You know the, names of God that we are to rec. At the beginning of every chapter of the port, and with the exception of one is in the name of God, the most compassionate, the most merciful and certainly his mercy is his most dominant attribute and, what we rely upon. And so there is so much emphasis on his mercy that a person could start to feel passive as well.

But. Where, I think it, it all comes together for us in our concept of redemption is that you do as much as you. To qualify for his mercy, but at the end of the day, his mercy is going to make up the gap because there will be an inevitable gap because you can't do for him what he does for you.

And you can't worship him enough. You can't seek his forgiveness enough. You can't do for him enough. You'll never there's, going to be an inherent gap. You exist because of his will. So you can't, you can never really fulfill anything, any sort of Or, voluntary undertaking that would fill that gap.

But the presentation of your deeds to God that are done, you know, out of love for him and seeking his forgiveness, the presentation of those deeds. When his mercy meets those deeds, then that's where redemption is found. There's an example that's given by a great Islamic scholar, Inno Josie, where he mentions, you know, the child that makes something for their parents.

And, I can relate to that. My, with my youngest, you know, when she draws Baba I don't look very nice in her drawings but, it's the most beautiful, it's the most beautiful work of art ever. When she draws, if she draws a picture of her and I holding hands you know, and I'm missing an arm here or missing an eye here, or whatever it is.

But but she drew it out of love and I recognized that as her parent. That's the most beautiful work of art in the world despite its aesthetic deficiency, right? But to me it's the most beautiful work of art in the world. So our concept of redemption and to God belongs the grace of examples is what we always say as a qualifier in our tradition.

We present our deeds but always hoping in his mercy, right, to fill that gap. Now, John Wesley once said 

[00:27:29] George: Something to the effect of, we. Pray as if it all depends upon God and work as if it all depends upon us. So I think that's a nice two sides of the same coin for redemption. Absolutely. 

[00:27:46] Omar: And to, to your second point about culture.

Yes. So when you're Muslim living as a minority your, fasting experience is is so different. So like, grow. You know, I grew up in l Louisiana. I was the only Muslim in my school most of my life, right? I was the only kid not eating lunch in the cafeteria and having to explain that over and over again having to go to basketball practice while fasting was, something, you know That's, pre nine 11, right?

So in a post nine 11 environment with, the hatred and the vitriol and, all that stuff too, like, it can be pretty daunting to be fasting at work or at school. And to have someone like actually tun you because of that. Most people don't. Most people are just kinda like, oh, that's interesting.

Why do you do that? And they'll they're, curious. You know, you go from being very lonely in the daytime as usually the only person fasting in your environment to a community of fasters at night. And that's, that really breaks, I think, any type of complacency sense of complacency. You really appreciate.

You know, like there are other people that are struggling a alongside with you in the Muslim world you know, and of course the Muslim world's not all the same, right? There are different economic circumstances and, things of that sort. But in many parts of the Muslim world, like the whole country just, you know, shuts down during the day.

So it's, kind of like everyone is sleeping, relaxing you know, adjusting as they can. And then it's very festive at night, undoubtedly. With a whole lot of prayer which is consistent across the board, across the Muslim world. So when, you kind of have to, you feel the struggle in a greater way there's a tradition from the prophet Mohammed, peace upon that we often lean on.

And, I have a particular theological interest of, studying angels and the topic of angels. So there's a particular tradition where he says when the fasting person is fasting along other people that are eating around other people that are eating that the angels prey upon that person until they finish their meal.

And so while they're getting food, you're getting the prayers of the angels upon you at the same, at that same time. And so it's that greater spiritual you know, reward that you feel when you're kind of doing it around people that. And that might even not be antagonistic, but at the bare minimum, I'm curious about why it is that you do what you do.

[00:30:27] George: You know, it's not exactly the same thing, but there is the passage in the Hebrew Bible about Elijah who is fasting and I is fed by the angels through Ravens. That he received sustenance. And then similarly, Jesus is fasting in the in, the Judean Desert for 40 days, and he is fed by the angels.

It, it's said to at the end of that period to bring refreshment to him. So it's interesting to hear the consonants or resonance, I suppose, in different traditions about God's provision to those who are faithful in the midst of, these kinds of times of of self-reflection and self denial.

Absolutely. Absolutely. Well I, won't keep you long, much longer, but I, do want to celebrate with you that during this Ramadan you and I were talking previous to this conversation, Being recorded that your mosk is experiencing tremendous growth during this season of Ramadan. Yes. To, to such an extent that you're kind of worried about the about how you're gonna be able to host, especially the last 10 days of Ramadan.

Right. And so part of that you said, is due to more people who are becoming Muslim and you're welcoming into your c. Some of it is people moving because they want to be part of that some of it's post covid. But I think it would be it, would be interesting for people to understand why it is that the last 10 days are so important in Ramadan.

And how that differs from the earlier part 

[00:32:29] Omar: of Ram. Yes. So we're definitely experiencing rapid growth, but everyone is welcome to come anytime to Valley Ranch. Islamic Center will welcome you with open arms. Hopefully we'll find you and you won't get lost in the crowd, and you'll find a very loving and welcoming community any night.

But the last 10 nights of Ramadan are the nights in which we search for the night of decree. And so the night of Dec. Is the night in which the decree takes place every year. It is the most blessed night of the year. When I say the decree that the divine decree of what is to come for that year happens once a year in those last 10 nights, and we don't know which night it is and therefore we are to be devoted to God in all of those last 10 nights in hopes that, our worship would, match it because you want to be in a state of worship.

When you're in a state of of decree so the was revealed on the night of decree, the night of power, the honoring of that night, the celebrating of that night in the last 10 nights. And the hoping that our worship will match it is where that true exerting ourselves takes place. And we're thankful.

Honestly that it's in the last 10 and not the first 10 because by the time the last 10 come around, your body is really adjusted to the fasting. So you're not getting the, caffeine headaches anymore. The migraines are kind of gone. Your, body's really adjusted at that point, and so you, you're really spiritually exerted.

And ready to take that next step. And so if it was to come in the first 10 nights, we'd be in a lot of trouble because first 10 nights, you know, your bones kind of ache. When you're praying for too long your, body's getting a little tired, you're having a hard time keeping up. But that's where, yeah we, definitely push, ourselves to that next year.

And just to 

[00:34:27] George: clarify, you don't know within the last 10 days when the night of decree will be correct and. Is there some way that you actually experience it when it happens? Or is it that you're not really supposed to experience it? You're only supposed to remain in anticipation. 

[00:34:48] Omar: So there are signs of, the calmness of the night, of the way that certainly a person would feel a certain, you know, connection.

But at the same time you're, definitely not supposed to take it for granted and you're supposed to just exert yourself every one of those 10. 

[00:35:05] George: Okay, wonderful. So last question for you I'd like to ask, I'm gonna ask Jewish friend and Christian friend, the same thing. And that is if, is there one thing that you would like Jews and Christians and maybe even non-believers to know from a Muslim perspective to understand better the spiritual significance of Ramadan where we might have a, clearer picture and a better understanding of it.

One, one thing that you want to leave us with 

[00:35:45] Omar: That you can't really experience true devotion unless you're willing to discipline your desires. So you gotta put your desires and you have to be willing to discipline yourself. So just like when you need to make physical gains in life or anything else, there has to be a disciplinary component to that to that experiencing that next level.

And I think that Ramadan. Shows us that it's, intense discipline, but that discipline has great yields and, you know it's important for those two things to go hand in hand. Beautiful. 

[00:36:22] George: Well, Dr. Omar Soleman, we're so grateful for your time always, especially for your friendship. I appreciate 

[00:36:32] Omar: likewise 

[00:36:33] George: leadership you give to our community as well as to your own, and even to our country and around the world.

You are an important figure that we turn to and learn from, and we're grateful for you and we give thanks to. 

[00:36:48] Omar: Thank you so much. I'm grateful to you as well for your friendship always and for the opportunity to be with you in conversation. Thank you. 

[00:36:55] George: You're welcome.

 Thank you for joining us for this entire series of good God called redemption and renewal. And I hope that you've enjoyed this particular conversation with Omar Suleman. He is such a wonderful spirit and a gift to us all, and I know that. He gave you lots to think about. As you reflect upon your own tradition, whether it's Judaism, Christianity, Islam, or another faith tradition we are grateful that you have tuned in and that you continue to listen and participate with us at Faith Commons.

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way in the world toward a more just and peaceful society. God bless you.