Muhammad Nejatullah Siddiqi

their fellow tribal members on the reservations. Reservations are considered sovereign lands within the U.S., and local Natives can conduct their daily lives within them without needing to leave. This includes practicing their faiths, whether they maintain traditional tribal “beliefs, attend local churches set up by missionaries, or a combination of both. Although there may not be any restrictions on religions within reservations, you will be hard pressed to find many masajid within tribal lands. Despite Islam growing rapidly amongst Indigenous people, there is still a great lack of information and opportunities for dawah.”

Southwind shared an interesting insight surrounding her experiences on her reservation after she converted: “In the beginning, the elders saw

Those aware of the historical and ongoing plights of Indigenous people throughout our continent seem to hold Native Muslims in high regard. Many of us have found common ground and solidarity with Muslims from Palestine, Kashmir and other occupied and oppressed lands.

it as a rebellious stage or that I was possibly possessed. But my family hated that and would stand up for me and my kids. But after years passed, everyone realized I had changed and they were happy for me. I received a great amount of respect, as did my kids. They love us. Our chief holds me in high regard, and others from our region have become Muslim in recent times after I embraced Islam. Al hamdu lillah.”

One positive note of the Native Muslim experience has been our reception within the mosques of Muslim communities. Although our numbers may still be relatively small, many of the Native American Muslims we know are active in their communities and treated respectfully.

Those aware of the historical and ongoing plights of Indigenous people throughout our continent seem to hold Native Muslims in high regard. Many of us have found common ground and solidarity with Muslims from Palestine, Kashmir and other occupied and oppressed lands.

The subject of Native or Indigenous Muslims throughout North America is a vast one with many topics, stories and discussions to be enjoyed and benefited from. We must delve even further into this important part of our heritage as Muslims and shed more light on who we are and where we have been.

As a Muslim with Native heritage myself (the Yacqui and ApacheChiricahua tribes), it’s important that we understand that the history and experiences of Indigenous Muslims provide a great narrative for Islam in the U.S., because they show that Islam has been part of North America’s fabric for much longer than most people realize. And also, this fact further exemplifies that Islam truly is the natural disposition and way of life for all people, including those deeply in touch with nature and pursuing peace and preservation for all people within their Native lands. ih

Karim Hakim is a Los Angeles native and has contributed to Muslim Vibe, OnEarth Magazine, SalaamCal, The Highlander, Fight! Magazine and more. Representative of Helping Hands Relief & Development, co-founder of Bros and Arrows, and performer of #SpokenFlows.

The Father of Modern Islamic Banking

1931-2022

Dr. Muhammad Nejatullah Siddiqi, who left behind an astounding legacy, lived the life of an ordinary person. He was the embodiment of humility, and yet his works proudly display his mastery of the subjects he wrote on. Thousands benefitted from his expertise and scholarship, yet he was like a teenager while sitting with his children and grandchildren, enjoying every moment of their company.

Born in the small Indian town of Gorakhpur in 1931, on Nov.18, 2022, hundreds of scholars and leaders across the globe assembled through Zoom to pay tribute to this giant of a leader not only in economics, but also in the worldwide Islamic movement. This father of modern Islamic banking’s legacy will enable millions of the deprived to secure a dignified existence. He left this world on November 11 in San Jose, Calif., having spent his adult life enabling countless poor people to access interest-free loans to achieve their dreams.

Nejat means salvation, and his work brought salvation to people who could not advance their financial growth due to their lack of capital. Who would have thought that young Nejat, growing up in colonial India, would one day teach in two of the world’s most prestigious universities: India’s Muslim University of Aligarh and Saudi Arabia’s King Abdul Aziz University? Indeed, India’s colonial officials were reluctant to help hard-working aspiring students translate concepts into institutions that might one day be able to launch and finance thousands of development projects worldwide.

Laboring hard to pioneer an economics based on the divinely eternal principles of justice and equity, he authored 63 significant books, published hundreds of articles and gave thousands of lectures worldwide.

His most widely read book is “Banking Without Interest,” which was published in 30+ editions between 1973 and 2022. His other English-language works include “Islam’s View on Property” (1969), “Recent Theories of Profit: A Critical Examination” (1971), “Economic Enterprise in Islam” (1972), “Muslim Economic Thinking” (1981), “Banking Without Interest (1983)”, “Issues in Islamic Banking: Selected Papers” (1983), “Partnership and Profit-sharing in Islamic Law” (1985), “Insurance in an Islamic Economy” (1985), “Teaching Economics in Islamic Perspective” (1996), “Role of State in Islamic Economy” (1996) and “Dialogue in Islamic Economics” (2002).

He received two major awards: the King Faisal International Prize for Service to Islamic Studies (1982) and the Shah Waliullah Award for his contribution to Islamic Economics (2003).

Describing the future of Islamic economics, in 2013 he wrote that the changing world would call for five strategic changes in approach: • The family, rather than the market,