Islamic Horizons July/August 2024 by Islamic Society of North America

Muslim American Doctors Return from Medical Mission in Gaza

Intimidating Choices

The genocide in Gaza continues unabated, and American and British politicians continue to promote and benefit from it through their ever-more amazing verbal gymnastics.

The Zionist occupation junta and their AIPAC bribe-loving U.S. Congress, which some call The Knesset-on-the-Potomac, continue to do their best to divert the world’s attention elsewhere. Sen. Lindsey Graham (R-S.C.) has called for nuking Gaza. Netanyahu expelled Minister of Heritage Amichay Eliyahu for making the same comment. Surprisingly, or perhaps not, Graham retains his seat.

During mid-May, Zionist keyboard warriors unleashed their vitriol after Israel’s Eurovision entry didn’t win, due to what they allege is “antisemitism.” The U.K.’s Sunday Telegraph put the fifth-place Eurovision singer on its front page instead of the Swiss winner. Ironically, among its major investors is UAE vice president Mansour bin Zayed Al Nahyan.

After an initial show of fake concern over the Rafah invasion, by suspending the delivery of 1,800 2,000-pound bombs and 1,700 500-pound bombs, the U.S. has reverted to its regular ways. The Biden administration notified Congress on May 14 that it was moving forward with more than $1 billion in new weapons deals for Israel.

According to the Stockholm International Peace Research Institute (SIPRI), in 2016 the U.S. and Israel signed a third 10-year agreement covering the 2018-28 period providing $33 billion in grants to buy military equipment and $5 billion for missile defense systems. Israel received 69% of its military aid from the U.S. during 2019-23.

Secretary of State Blinken has noted that “in certain instances, Israel acted in ways that are not consistent with international humanitarian law” (CBS News, Face the Nation, May 12). A minor detail, perhaps?

In addition to the well-known AIPAC and ADL, many influential Zionist propaganda organizations are affecting all factors of American life. Among this is the online extremist Canary Mission (https:// canarymission.org), whose raison d’être is to target and condemn any human rights advocacy for Palestine in North American academia and to meticulously document

all scholarship and advocacy remotely critical of Israel or its primary paymaster, the U.S. Its website pulls no punches: It goes after “individuals and organizations that promote hatred of the USA, Israel and Jews on North American college campuses and beyond.”

Founded in 1982 as a supposedly non-partisan defender of the “truth” behind Zionism, the Committee for Accuracy in Middle East Reporting and Analysis (CAMERA) is a media-monitoring, research and membership organization devoted to promoting Israeli-centric coverage. Its tentacles include Camera on Campus that, like other anti-Palestine groups, deliberately ignores the very wellknown history of Israel’s ethnic cleansing of Palestine, mass confiscation of Palestinian lands thanks to the U.S.-funded settler movement, and other illegal actions.

And then there’s the Middle East Media Research Institute, (MEMRI), a U.S.-based go-to mistranslation source. Co-founded in 1997 by Israeli ex-intelligence officer Yigal Carmon and Israeli American political scientist Meyrav Wurmser, this nonprofit focuses on press monitoring and analysis organization.

Lobbyists are no strangers to Washington’s halls of power. Just consider AIPAC, whose first “kill” occurred in 1982 when their contributions enabled Dick Durbin (D-Ill.) to de-seat Rep. Paul Findley (R-Ill), who was viewed as pro-Palestine. Durbin is now that state’s senator.

Some 46 years later, AIPAC assumed full control of the Senate, the House of Representatives and the state houses.

Isn’t it time for Muslims to begin finding ways to gain some political influence in Washington and on the street? In 2010, the Supreme Court’s ruling in Citizens United v. Federal Election Commission overruled an earlier decision, Austin v. Michigan State Chamber of Commerce (Austin), that sought to limit the amount of political donations by corporations.

One result of this decision is abundantly clear: In November, Americans, especially Muslim Americans, will be faced with ideological “choices” that are, at best, disturbing. The scene is intimidating, but the time to start working is now. ih

PUBLISHER

The Islamic Society of North America (ISNA)

PRESIDENT Safaa Zarzour

EXECUTIVE DIRECTOR

Basharat Saleem

EDITOR

Omer Bin Abdullah

ASSISTANT EDITOR Kiran Ansari

EDITORIAL ADVISORY BOARD

Iqbal Unus, Chair: M. Ahmadullah Siddiqi, Saba Ali

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600 Youth Participate in MYNA “Qiyamps”

15 Mosques Host Spiritual Retreats

BY MYNA STAFF

In the realm of Muslim youth empowerment, MYNA (The Muslim Youth of North America) has long been revered for its commitment to nurturing the next generation of leaders grounded in Islamic values. During Ramadan, MYNA embarked on an unprecedented journey by organizing its first-ever Qiyamps, 24-hour spiritual retreats designed to deepen participants’ connection with their faith and foster personal growth. This groundbreaking initiative, which took place at 15 different mosques across the country, brought together over 600 attendees nationwide for a transformative journey of enlightenment, empowerment, and unity within the Muslim youth community.

At the core of MYNA’s Qiyamps was the theme “Iqra: The Revelation of the Quran,” which was inspired by the command of the first revelation of the Qur’an to the Prophet Muhammad (salla Allahu ‘alayhi wa sallam). Participants were invited to embark on a journey of enlightenment and discovery, delving deep into the timeless wisdom and guidance contained within the pages of the Quran. Through heartfelt lectures, interactive workshops, and reflective sessions, attendees explored the beauty, relevance, and transformative power of the Quranic message in their lives.

“We read a lot of Quran during Ramadan but sometimes don’t take the time to truly understand it, and this event was an opportunity to take a closer look at what Allah (Subhanau wa Ta’la) revealed as the guide in our lives,” Sarah F. said. “It was nice to hear from our teachers and scholars how to connect with the Quran in the blessed month in which it was revealed.”

“MYNA’s Qiyamps also offered a diverse array of programming designed to cater to the spiritual, intellectual, and social needs of participants,” said Alaa Abdeldaiem, MYNA Manager. “From engaging workshops on topics ranging from personal development

to social justice to Islamic Jeopardy sessions that put participants’ knowledge to the test, there was something for everyone.” Gender-separate sessions provided a safe and inclusive space for deeper discussions and reflections.

Qiyamps included tafseer sessions after

taraweeh and youth-led tahajjud prayers. Quran circles provided a space for contemplation, and communal recitation of the Quran,

“The MYNA Qiyamp at NWIIC (Northwest Indiana Islamic Center) was a wonderful experience, combining

spirituality with fun in a way that resonated with everyone involved,” Farah H. said. “The youth had a fantastic time engaging in various activities, and I found the experience deeply enriching as well. The sense of community and shared purpose was truly inspiring.”

“The Qiyamp at my masjid was just a taste of what MYNA has to offer yearround,” Saleh A. said. “I’m excited to build off of this experience and stay involved with the amazing work MYNA does and continuing to grow closer to Allah along the way.”

During Ramadan, MYNA also hosted its annual Quranathon, an event where youth sign up to read and connect with the holy Quran. “48 participants came together and collectively read 4690 pages

of the holy Quran this year Mashallah!,” said Amal Sarhan, MYNA Communications Coordinator. “Their dedication and commitment to this spiritual practice was evident as they immersed themselves in the verses, fostering a sense of unity and reverence within our MYNA community.” Participants were rewarded with prizes, adding an element of excitement and encouragement to their journey of Quranic exploration.

COMING UP!

ISNA’s Youth Development Department is also gearing up for six summer camps revolving around the theme of “Adab in Action”. Rooted in Islamic tradition, adab embodies the refined behavior, etiquette, and virtues exemplified by the Prophet. Campers will explore how his legacy serves

as a beacon of guidance, illuminating the path towards embodying Adab in thought, speech, and action. Through practical workshops and role modeling, campers will empower themselves to become agents of positive change within their communities, inspiring others through exemplary conduct and ethical leadership, and leaving a legacy of excellence.

The Mid-Atlantic all girls camp will be an enriching experience designed to foster spiritual growth, personal development, and sisterhood in a supportive Islamic environment. Led by knowledgeable mentors and counselors who share a deep commitment to Islamic values, the programs are designed to inspire girls to connect with their faith, and strengthen their character. Topics like body image, women’s role in Islam, mental health, nutrition, and more will also be explored. Whether it’s learning about Islamic history, exploring the natural world, or simply sharing laughter and stories around the campfire, our all girls camp offers an empowering and unforgettable experience that leaves a lasting impact on the hearts and minds of our campers.

Find out dates and locations at myna. org/camps ih

Dallas Diversity

Faith Without Action is Futile

BY RASHEED RABBI

The Lone Star State is summoning Muslims far and wide to grace the Anatole Hilton, a sprawling 45-acre oasis north of downtown Dallas that offers a blend of fine dining, a seven-acre park, and an array of enticing shops.

Numerous nearby halal steakhouses are competing to spotlight the evolving palette of Muslim culinary delights. Rather than donning high-crowned hats, a multitude of native cowboys are proudly wearing kufis and extending a warm welcome to Muslims from all corners of North America.

Dallas, a city steeped in conservative history and a bastion of tradition, will host Muslim Americans, inviting them to partake in ISNA’s 61st Annual convention. In this city where cultural roots run deep, where the spirit of immigrants and the indigenous has thrived for centuries, the ISNA Convention stands as a beacon of inclusivity, a testament to the diversity that enriches both Texas and the entire nation.

This is no ordinary gathering; it is a celebration of growth, resilience, and the rich tapestry of distinct cultures that define Muslim life in U.S. It is a mosaic of voices, a symphony of stories, woven together by the threads of faith and action. For ISNA, this is not merely a convention; it is a movement of discovery, of connection, of empowerment.

Along with convening its usual vibrant panel discussions, interactive workshops, captivating demonstrations, engaging exhibitions and bustling vendor booths — all carefully curated to attract the largest Muslim audience, foster connections, ignite passions and celebrate the rich tapestry of Muslim life in the U.S. — ISNA prioritizes effectiveness and outcomes, and therefore rejects excessive formality.

As the number of Muslim attendees continues to swell, so do the expectations. This year, the overarching goal is to orchestrate a comprehensive program that nurtures our fundamental growth while harnessing religious fervor and promoting civil engagement with our non-Muslim counterparts. And to achieve this, the

Convention Program Committee (CPC) has coined a theme called “The Muslim American: Forging Faith and Action.”

This year’s theme isn’t mere rhetoric; rather, it’s the crux of every session. Each session is designed to inspire action. And it’s not just about talk; it’s about tangible steps towards progress, guided by the teachings of Islam and a commitment to justice, compassion, and unity.

A dozen main sessions are designed to emphasize the dynamic relationship between faith and action. This approach encourages moderators and speakers to embody Islam’s very essence.

Session-1: Embracing Faith Holistically

To mark the height of His blessings, God has perfected our religion (5:3). Beyond its key rituals, Islam touches every aspect of life and gives each moment purpose and meaning. Embracing it holistically results in enabling us to transcend our mundane routines and enrich our lives with divine wisdom and guidance. This session focuses on transcending daily life despite being surrounded by a complex social milieu.

Session 2: Standing in Solidarity with Palestine

The ongoing situation in Palestine, especially Gaza, remains dire. It calls for solidarity more than sympathy, urging us to take concrete steps toward resolving this long standing dystopian reality. This requires a multi-faceted approach, encompassing political advocacy, humanitarian aid and grassroots activism.

Session 3: Faith Must Follow Action

Faith without action is futile, for life is merely the testimony of deeds (67:2) — and we will be rewarded by our deeds (16:97). Therefore, true faith necessitates that we extend our service to everyone who needs it, to try to have a lasting impact on the world. That awareness can be reflected in every action. This session seeks to deepen our understanding of the Quranic perspective, which strikes a balance between faith and action so that we may live a life of purpose, integrity and spiritual fulfillment.

Session 4: Fortifying Our Family:

Cultivating Respect and Resilience

The seeds of resilience, cohesion and societal growth are sown within the sturdy foundation of family bonds. For Muslims, family constitutes the most profound yet subtle test, although we often take it for granted and instinctively seek solace and support within it. The Quran explains how to cultivate strong, tightly knit family units in which every member communicates and acts with a harmonious blend of empathy, even amidst disagreements (42:41-43). Translating these teachings into actionable goals for our time will foster an environment conducive to the greater good of all and move us toward a more united and thriving community.

Session 5: Threads of Unity: Strengthening Our Divine Bond within the Muslim Community

We must hold firmly to the rope of God all together (3:103). Effective communication, compassion and empathy can create an environment in which family members support one another, from local concerns to international causes. By nurturing such a unit, we can strive for a connected community to harness this growth and unity globally. Together, we can build stronger relationships, address challenges and create a harmonious environment that reflects the values of Islam.

Session 6: Inclusive Vision: Fostering Collective

Empowerment for Gender and Youth

Our vision for empowerment must embrace everyone, including women and youth in addition to the men, for only this approach can

ensure a comprehensive approach to progress. Including women fosters harmony, and youth engagement infuses vibrancy into the community. Inclusivity paves the way for unity, compassion, peace and a balanced worldview. This session seeks to share Quranic insights and actionable strategies as guiding principles to cultivate a shared culture of empathy and global progress.

Session 7: Dismantling Systematic Injustice and Social Prejudice

“You’re not supposed to be so blind with patriotism that you can’t face reality. Wrong is wrong, no matter who says it.” These words by Malcolm X resonate deeply with Islam’s teachings, which call upon us to stand firm and bear witness for justice, as well as to be impartial and unwavering in our commitment, regardless of the circumstances (5:8). Yet in today’s world, we confront Islamophobia, which disproportionately affects this country’s many diverse communities. As we navigate through a critical election year, the urgency for active and strategic engagement to shape leadership and policies becomes even more evident.

Session 8: Theme Session: The Muslim American: Forging Faith and Action

Forging, defined as the act of shaping something, involves moving from the undesirable to the desirable, the imperfect to the perfect and the unfinished to the finished. It describes our individual faith, which ebbs and flows and is in continuous need of being perfected. Similarly, our actions to initiate or change any situation always need improvement and go through various phases to achieve the desired results. Both faith and action need forging.

Through convention themes, we speak to all Americans. They wonder if we can approach American issues only from the lens of our own faith and offer solutions that satisfy only our own perceptions of good and bad.

We need to grapple with American issues from an all-American perspective and seek solutions that address all Americans, while continuing to advance our understanding of our faith and enhance those solutions so that they please God, the All-Merciful.

“Faith and Action” comes from a hadith that states, “Every just pact from the time of ignorance is not increased by Islam but in strength and affirmation” in reference to the Hilf al-Fudul [a pre-Islamic pact to help the oppressed in Makkah] (“Musnad Ahmad,” 2909).

Session 9: Self-Care: Prioritizing Health and Mental Well-being

In the face of adversity, Islam bestows strategies for building inner strength and coping mechanisms to empower us to navigate challenges with grace and fortitude. Drawing upon practical tips and spiritual insights, we find solace and hope in difficult times. This session provides perspectives and actionable guidance on promoting holistic wellbeing within our communities, integrating faith-based principles with contemporary approaches to health and wellness. Through education, dialogue and support, we can work together to cultivate healthier lifestyles and stronger communities guided by Islam’s wisdom and compassion.

Session 10: Muslim American Empowerment via Education

The first divine decree was to read and educate ourselves in the name of God (96:1), because education is the key to enlightened minds, fostering courage to harmonize religion and nation without conflict. It shapes our minds and hearts to embrace differences while collectively pursuing shared resolutions. Muslim Americans carry

a proud legacy of Islamic institutions, seminaries and educational platforms for decades on American soil. It’s imperative to engage with and expand upon this legacy further to ensure our timely contribution to society.

Session 11: Political and Civic Engagement

While religion often begins as a personal journey, its impact extends into the public sphere, where Islam effectively engages us in political dialogue and the pursuit of a just and equitable society. The Prophet’s (salla Allahu ‘alayhi wa sallam) life serves as a model for political activism, empowering us to be agents of change and advocates for justice and a sustainable planet. From wearing masks to challenging gender stereotypes, from addressing domestic mass shootings to confronting international genocides, and from combating global warming to embracing electric cars, all issues have become inherently political, further dividing our nation. Therefore, political awareness isn’t merely an option for Muslim Americans — it’s an obligation.

This is no ordinary gathering; it is a celebration of growth, resilience, and the rich tapestry of distinct cultures that define Muslim life in America. It is a mosaic of voices, a symphony of stories, woven together by the threads of faith and action. For ISNA, this is not merely a convention; it is a movement of discovery,

of connection, of empowerment.

Session 12: A Message to Take Home

Amid the bustling energy of the many speakers, sessions and a sea of enthusiastic attendees, it’s easy for the convention’s core message to become diluted. Therefore, a concluding session will ensure that ISNA’s key ideas and goals resonate deeply with everyone present. This session aims to weave together the threads of momentum that faithful Muslims need to sustain their collective movement in U.S. As attendees depart, they will carry with them not just cherished memories, but a renewed commitment to the values and aspirations that define and strengthen their community. So come, be a part of something bigger than yourself. Join us as we forge faith and action, shape our communities and build a better future for all. Together, we can make a difference. ih

Rasheed Rabbi is an IT professional who earned an MA in religious studies from Hartford Seminary, is pursuing a Doctor of Ministry from Boston University. He is also the founder of eDawah (www.edawah. net); secretary of the Association of Muslim Scientists, Engineers & Technology Professionals; serves as a khateeb and Friday prayer leader at the ADAMS Center; and is a certified Muslim chaplain at iNova Fairfax, iNova Loudoun and Virginia’s Alexandria and Loudoun Adult Detention Centers.

Islamic School Educators Gather to Learn and Connect

ISNA Education Forum Celebrates 25 Years

BY ISLAMIC HORIZONS STAFF

More than 300 Islamic school teachers, principals, and administrators gathered in Chicago from May 10-12 for the silver jubilee of the ISNA Education Forum. Educators came from all over the country to learn from sessions led by experts in Islamic studies, Arabic, curriculum, leadership, and more.

In a pre-conference workshop, Rehenuma Asmi (executive board member of the Center for Islam in the Contemporary World) discussed how to address trauma, based on the hadith: “The believer is a mirror for the believer.” Attendees formed pairs and pretended to be each other’s mirror. She reminded them to affirm students’ emotions and not jump to solutions.

“College kids find it hard to self-regulate when parents have been hovering over them all the time. Kids must be given the opportunity to face challenges that will help them in the future,” Asmi said. “Kids shouldn’t feel they have to please someone to feel safe. It could be a trauma response to appease adults to get approval and security. Teachers should check if they actually want to do a task. They should let students know that “I’ll be there

for you even if you’re not doing exactly what you’re supposed to.”

Arshiya Shaikh from Al Hidaya School in New York shared what has worked for them. “Let kids ask why, instead of being just told what. Allow kids to sometimes guide teachers,” Shaikh said. They have a 7:1 student to teacher ratio at their school because they believe teachers are the essence of the classroom. “Teachers must be seekers of knowledge too. They should be a murabbi (guide) in a state of calmness.” For that they implement sakeenah circles and teach the 99 Names of Allah with meaning. They have cozy corners for children to self-regulate. They are not a time out or punishment. They believe that some kids just need time and space without too many toys and distractions.

Award-winning children’s author, Rukayat Yakub shared how schools should also focus on good character and uprooting toxic values. “Kids memorize the Quran, but don’t hold the door open for others. We are preaching Islam with our actions,” Yakub said. “Reimagining is using heart work by uprooting toxic values like greed,

anti-blackness, and arrogance and replacing them with knowledge, love and belonging.”

She talked about ethical wealth flow by stressing that all mosque or Islamic school board members should not come from the same zip code. The current political climate, she stressed, is making it clear that there are some prejudices that even many Muslims are unaware of.

At the Celebration Banquet, ISNA President, Safaa Zarzour presented Seema Imam, Ed.D, with the Lifetime Service Award. She served as The Universal School founding principal and has 21 years of experience in the Chicago Public Schools. She has served as chair of the Islamic Schools League of America (ISLA) for 4 years and continues serving her 27th year on the board.

“As Islamic school educators, we may not be the highest paid in earthly dollars, but may we be among the higher paid in the Hereafter,” said Imam. “Teachers have their thumbprint on the future of Muslim American children. We cannot be paralyzed. We cannot despair. We must stand firm on our mission. If you ever feel alone, lean on your ISNA Education Forum family.”

Attendees enjoyed the keynote address by Khalifa Muhammad, PhD, Executive Director of Urban and Rural Initiatives at Ohio State University. He advised educators to truly share power with the people they serve. “Effective leadership comes from collective multiple stakeholders with equitable power,” he said. “All knowledge doesn’t have to come from the top. The Prophet (salla Allahu alaihi wa sallam) also took advice from the sahabah (Companions).”

He said teachers should not be hired only based on a piece of paper. Their character is of utmost importance too. He shared how principals are responsible for over 25% of a school’s effects on student learning and the development of teachers which accounts for 33% of the effects on learning.

ATTENDEE FEEDBACK

Lina Aljijakil, assistant principal of The Islamic School of Louisville found the leadership sessions very practical. “I enjoyed learning about the five behaviors of a cohesive team. I need to give my team a chance to talk even if I know the answer,” she said. “When the idea comes from them, they are more accountable.”

“I have a million ideas I must implement from what I learned at the forum. I’m very happy there were sessions dedicated to

Conference rooms brimming with attendees.

Dr Seema Imam receiving the lifetime service award.

Teaching About the Palestinian Struggle in Islamic Schools

The ballroom filled up for a special session on Navigating Jerusalem and Palestine in Islamic Education. The panel consisted of ISNA President, Safaa Zarzour, Palestinian journalist Deanna Othman who teaches high school English as well as a course on media and culture at Universal School, and award-winning principal, Habeeb Quadri, superintendent of MCC Academy. They each shared tips on how to teach Muslim kids about the ongoing genocide and the history of injustice in age-appropriate ways.

“Jerusalem is a matter of faith, our aqeedah (creed) not history,” Zarzour said, whose wife is from Gaza and still has family in Jabalia. “There is no other place we know of where so many prophets gathered in prayer.” He encouraged the audience to ally themselves with people who stand up for justice. He talked about how language makes a difference in dehumanizing an issue. He quoted award-winning author Moustafa Bayoumi, “It is the peculiar fate of oppressed people everywhere that when they are killed, they are killed twice: first by bullet or bomb, and next by the language used to describe their deaths.”

“We have 56 countries represented at MCC,” Quadri said. “Kids find different ways to respond based on what they hear at home versus the mosque versus Shaykh Google.” He suggested that little kids can be introduced to the issue by wearing the colors of the Palestinian flag or making cards. A guest speaker can be invited for older students who can talk about the history of America’s protests in the civil rights and women’s rights movement. He advised using infographics instead of any graphic photos when talking to children.

He also shared how older students need to be taught how to use social media responsibly as they can get into trouble for being too emotional online. School counselors should work with scholars and be trained to address the issues. He said parents can email teachers privately and let them know if they have loved ones in Palestine and how it could be weighing on the kids

“It was a struggle for me personally as we had just visited Gaza the summer before,” Othman said. “We need to incorporate Palestine into our curriculum, not just talk about it during Islamic Studies. American Muslims for Palestine (ampalestine.org) has resources for educators so that older students can be well-versed with terms like apartheid, settler colonialism, siege, genocide, ethnic cleansing, and orientalism.”

She also warned about students being careful about their online footprint as it can have damaging consequences. Students should also be taught media literacy by encouraging them to check the source of a story before believing or sharing it. She said in these troubled times, narratives must be challenged. Kids should not feel that a good Muslim does not go to encampments and protests, and that only bad Muslims ruffle feathers.

The session ended with an uplifting message from Shaykh Abdalla Idris Ali, a former ISNA president who also served as the principal of the Mississauga, Ontario based ISNA Islamic Community School for 17 years. “We have been reading dua qunoot with each prayer since October 7th. We have seen what happened to Pharaoh. We just have to trust God’s timing.” ih

weekend schools. I learned a lot of skills that can help me with my teaching methods,” said another teacher.

“This was my best year. When I think about what it takes to be a Muslim, I think we are supposed to unite, connect, and love one another. I think we had the opportunity

to do all three this weekend. I loved the variety of the sessions we offered this year. The topics really connected with us,” said Quran Shakir, ISLA board member.

A teacher visiting from Cairo commented that she was quite impressed with the forum and the multitude of opportunities

to network with educators from across the country. She is scheduling her next US visit to coincide with the 2025 Education Forum.

“I was very happy about the presentation on social emotional intelligence,” said an attendee from San Antonio. “You don’t have to look for buzz words. They all have a foundation in Islam. It was great to also learn more about the Sister Clara Muhammad schools.”

“The Education Forum did a far better job than the engineering/scientific conferences I’ve been to,” said one attendee from Al-Ihsaan Islamic School. “I was going to give up on the idea of opening a school, but the forum gave me the faith needed to stay on course.”

The Education Forum Program Committee was co-chaired by Abir Catovic and Azra Naqvi. Other members of the committee included Susan Labadi, Salah Ayari, Ziad Abdulla, Farea Khan, Leila Shatara, Magda Elkadi Saleh, Tabasum Ahmad, Humza Mohammed, and Mukhtar Ahmad. ih

COMMUNITY MATTERS

In honor of Black History Month, the Islamic Foundation School in Villa Park (Ill.) honored Champion Muhammad Ali by naming its athletic center after him.

Ali’s eldest daughter Maryum, who visited the school for the ribbon cutting, exclaimed, “He loved Chicago.” She shared stories about her dad and all he accomplished outside of the boxing ring in a talk that was part history lesson, part motivational speech.

“What made him very famous all over the world is that there was this Black man in America who stood up to the U.S. government, saying, ‘I have the right to be Muslim, I have a right to not fight in this war,’” his daughter said. “It’s important to keep that legacy alive. But more than that, what can you extract from his life to apply it to yours?”

“He would stand up to anyone, and he did that in a convincing way. He was really smart with his words, and I think we don’t really appreciate that enough,” Islamic Foundation School student Zayyan Zubairi remarked.

“She gave really inspiring advice on how you should always succeed and set goals for yourself,” student Inaaya Fatani noted.

On Feb. 16, Houston’s George Bush Intercontinental Airport inaugurated a prayer room and a connected ablution room, which includes benches, coat racks and space for luggage. This ADA-accessible room also includes Qurans, prayer rugs and prayer beads. This is a significant recognition of the rapidly growing Muslim population in Houston and across Texas. Houston is home to about 200,000 Muslims, and 500,000+ Muslims live throughout the state’s southeast region.

The facility, located in Terminal D near Gate D15 and the interfaith chapel, is one of the first in U.S. airports to offer a ritual washing room. IAH has placed signs for its ablution and adjacent prayer space near the Emirates, Qatar and Turkish airlines counters.

California Bill Ensures No Student Goes Hungry Due To Faith

To promote inclusivity and dietary choice for students, the California Senate Education Committee passed Senate Bill 1080 (SB 1080), the Halal and Kosher School Meals Act, with a unanimous vote of 7-0 on April 17.

The bill, initiated by state Senator Josh Newman (D), takes effect in the 2025-26 school year. Schools where more than 5% of their students want halal or kosher options will be required to provide these meals. The bill also allows schools to survey students’ preferences to determine eligibility.

“Every student deserves to feel supported and included at school,” said Newman, who also chairs the state

Hilliard City Schools of suburban Columbus was the first school in the state to close in observance of Eid al-Fitr. In 2022, the Hilliard Board of Education unanimously approved school calendars through the 2025-26 school year, including Eid as a district holiday beginning this school year. The board’s action came following a campaign by Islamic students appealing it to recognize the day as a school holiday, similar to Good Friday.

Area Muslim parents and organizations like CAIR-Ohio praised the district for recognizing the important Muslim holiday and listening to the Muslim students. The district is the first public school system in the state to close for the holiday.

Noor Mosque

Noor Mosque, one of central Ohio’s largest, announced that it would be opening a YMCA-like center, which BMW Financial occupied until late 2022. It is just a few blocks away from Noor’s main campus and open to all of Hilliard’s residents. It plans to feature a cafe, a day care, an arcade for kids, a salon, STEM lab and an events venue.

Senate Education Committee. “Kids shouldn’t have to choose between hunger and adhering to their religious beliefs. SB 1080 creates a more equitable system for students who observe halal or kosher dietary practices. When suitable meals aren’t available for these students, they often have to go without eating at school, something that is fundamentally unfair and clearly detrimental to their educational experience.”

A 2021 Institute for Social Policy and Understanding (ISPU) report found that 83% of Muslim Muslims purchase halal-certified foods or prefer halal foods while still buying non-certified options that are not religiously forbidden. ih

Augsburg University of Minneapolis announced on May 6 that it has received a $100,000 donation from Dilnaz Waraich (president, WF Fund) to support its Interfaith Institute. Originally from Hyderabad, Waraich came to the U.S. with her family as a 2-yearold in 1972.

The WF Fund ((https://wf-fund.org/) strives to uplift and empower communities countrywide through strategic philanthropy to support religious pluralism, civic engagement and human services. After hearing of campus experiences, she went on to support Muslim chaplains at The Ohio State University, Butler University and the University of Illinois Chicago.

She stated, “It was when we spoke with Najeeba Syeed, the El-Hibri Endowed Chair and executive director of the Interfaith Institute at Augsburg, that we decided to come see the campus for ourselves. Augsburg fosters a connection between leadership, faculty, students and the broader community. That relational centering is important to us.”

Dilnaz noted that stories about the Muslim community are often told by outsiders, which can lead to misunderstanding the generosity of this diverse group, adding, “It’s not often that we hear stories of generosity from our community. And when we do, who is telling those stories?” ih

Chicago Embraces Arab American Heritage Month

Chicago took a commendable step forward on April 17 by embracing inclusivity and honoring cultural diversity. It officially designated April as Arab American Heritage Month. This recognition not only celebrates the city’s rich Arab Americans culture, but also acknowledges their significant contributions to its social, economic and cultural landscape.

Chicago boasts one of the nation’s largest Arab American populations, with 180,000+ Arabs calling Illinois home, and 108,000+ residing in the city itself, according to the 2020 U.S. Census Bureau.

The Council of Islamic Organizations of Greater Chicago (CIOGC), which represents 70+ area organizations, many of them Arab, witnessed Mayor Brandon Johnson and the City Council sign the proclamation.

This year, Arab American heritage holds greater significance, especially considering the ongoing struggles and injustices experienced by Arab communities worldwide. Palestinians have faced

ACHIEVERS

Iowa State Rep. Ako Abdul-Samad (D) was presented the Hoover Presidential Foundation’s “Uncommon Public Service Award.”

The Des Moines born and raised statehouse representative — nominated for this award by the Iowa House leadership — is a graduate of the National Conference of Black Lawyers Community College of Law and International Diplomacy.

A seven-term representative Abdul-Samad (co-vice chair, Iowa Democratic Black Caucus; founder and chief executive officer, Creative Visions Human Development Institute) has established and directed business functions such as employment assistance, support services, health care management, community development, advocacy and consultancy on culture and diversity education.

Abdul-Samad has held other positions as well, among them chair of the American Muslim Alliance, vice president of the

nonstop mass starvation, displacement and heavy bombardment since October 2023. The situation is dire and continues to deteriorate with each passing day.

Also on April 17, Reps. Rashida Tlaib (D-Mich.) and Debbie Dingell (D-Mich.) re-introduced a resolution in Congress recognizing April as a national Arab American Heritage Month to honor the incredible contributions Arab Americans have made in the U.S. Reps. André Carson (D-Ind.), Bonnie Watson Coleman (D-N.J.), Jim McGovern (D-Mass.), Delia Ramirez (D-Ill.) and Jan Schakowsky (D-Ill.) are co-sponsors. ih

Des Moines Public School Board (elected 2003), a co-founder and coordinator of YMCA Downtown Teen Program, vice president of the Center for the Study and Application of Black Economic Development and co-founder of Iowa’s first Black Student Union. He is the published author of “The Deeper Truth: Revelations of the Soul” (1956).

He has also been awarded by Filipino American Society (2018), Community Outreach Achievement Award (2018), Interfaith Alliance Community Advocacy Award (2016) and the National Caring Award (2004).

Salim Ramji (chief executive officer and board member of Vanguard) works for one of the world’s leading investment management companies, with nearly $9 trillion under its umbrella.

The son of Tanzanian immigrants, Ramji grew up in British Columbia. His parents never finished high school, but ensured that their three children

did. He spent summers working in the grocery store his father ran, enrolled in higher education (B.A., economics and politics, University of Toronto; M.A. (law, Cambridge University) and is a CFA charterholder.

Starting his career as a lawyer at Clifford Chance in London and Hong Kong, over the years he became a well-known stakeholder in services relating to children’s education and community development. He is currently a trustee of Graham Windham, a New York-based child-care agency, and sits on the International Leadership Council for the University of Toronto.

Philadelphia mayor Cherelle Parker has appointed Quaiser D. Abdullah, Ph.D., as the city’s inaugural director of Muslim engagement. The announcement, made on March 7, marks a significant milestone in the city’s efforts to foster inclusivity and engagement with the Muslim community.

Abdullah, a respected imam and prominent Muslim leader, brings a wealth of experience and dedication to his new role. Maintaining his positions as a faculty member in the Department of Communication and Social Influence and as director of the Master of Science in Communication Management program at Temple University’s Klein College of Media and Communication will enable him to keep on contributing to its sociocultural landscape.

Throughout his tenure at Temple, Abdullah has been instrumental in promoting dialogue and understanding, particularly during the recent tense months marked by the war on Gaza. His efforts have earned him the Faculty Senate’s Outstanding Faculty Service Award.

As the first-ever director of Muslim engagement, Abdullah will enhance communication and collaboration between Philadelphia and its Muslim residents, ensuring that their needs and perspectives are adequately represented in city policies and initiatives.

Rowhea Elmesky (Ph.D., Florida State University, ’01; associate professor of education in arts & sciences, Washington University, St. Louis) was honored at the 2024 Confluence Symposium on April 10 with the William H. Danforth St. Louis Confluence

COMMUNITY MATTERS

Award. This award recognizes researchers and community partners who work together to address regional challenges.

Elmesky has worked with educators and students in University City School High School to create a culture of trust, respect and shared responsibility. The result: a positive learning environment where suspensions are down, attendance and engagement are up and students say they feel heard and valued.

“Honoring the heart — that is what we’re talking about here,” Elmesky said. “And that is not what we hear about very often in education. We hear about test scores. We hear about all of the things related to academics. But we forget that academics are connected to the emotional. So when students are feeling valued and cared about, they are going to learn better.”

Intashan Chowdury, Borough Administrator, Prospect Park, N.J., was named among the Top Influencers in Local Government 2024 in the USA by Engaging Local Government Leaders. Chowdhury (MA, ‘19, Rutgers) is an innovator and leader when it comes to engaging his community and improving services with technology, including AI. He was also among the youngest municipal managers in New Jersey state history when, aged 22, he was appointed as borough administrator (2019) and the first Muslim Bangladeshi descent.

Rana

New York Police Department (NYPD) promoted Adeel S. Rana, a US Army veteran, to inspector and Captain Mizbah H. Noor to deputy inspector, respectively, in a special ceremony held on April 4 at the Police Academy in Queens.

Rana, who is also president of the New York Police Muslim Officers Society, has served as captain of the 84th Precinct Commanding — the first-ever Muslim-American

to head a NYPD precinct. He has also served as inspector at Intelligence Public Security Section since October 2023 and at Transit Bureau District 20, 70th Precinct.

NYPD is the country’s largest and one of the oldest municipal police departments, with approximately 36,000 officers; some 800 of them are Muslim uniformed police officers.

Asmer Asrar Safi (Class of ‘24) is Harvard’s only international recipient of the prestigious Rhodes Scholarship and will join Oxford next fall. Originally from Pakistan, Safi studies social studies and Ethnicity, migration and rights at Harvard College and intends to focus his MPhil on political messaging in South Asia.

“At Oxford,” he told The Lakshmi Mittal and Family South Asia Institute Harvard University newsletter, “I’m going to be pursuing an MPhil in intellectual history. Through this discovery, I hope to particularly delve deeper into Muslim revolutionary thought in South Asia during the anticolonial struggle, with a focus on the global movements,”

At Harvard, he co-founded the South Asians for Forward-Thinking Advocacy and Research (SAFAR) to enable opportunities for political education and discourse in Harvard’s South Asian community, and built a platform to organize for issues pertaining to South Asia. Since its founding last year, SAFAR has held events on caste, gender, journalism and military rule in South Asia, along with hosting solidarity events such as a panel on Kashmir and Palestine last year.

Safi, among the organizers of the Harvard Undergraduate Palestine Solidarity Committee, also serves as president of the Signet Society, which has been a gathering place at Harvard for creative thinkers and their mentors since its founding in 1870.

Fai said, “As a member of this NACo committee, I appreciate how counties across the country — including Washington County, Oregon — all struggle to expand transportation systems to provide all travelers access to jobs, education and services through sustainable, equity-informed policies and funding strategies.”

First elected to the Washington County Board of Commissioners in 2020, Fai made history as the first immigrant and Somali refugee, the first Black, and the first Muslim County Commissioner. She has worked in public health, including the American Red Cross, Upstream Public Health, and in local government operations preventing the spread of Covid-19.

An active community member, Fai also founded the Pan African Festival, which unites Oregonians from all backgrounds to celebrate cultural, economic and social vitality, along with supporting emerging small businesses.

NACo’s Transportation Policy Steering Committee is responsible for all matters pertaining to federal transportation legislation, funding and regulation and its impacts on county government. ih

Washington County Commissioner Nafisa Fai was appointed as vice chair of the National Association of Counties Transportation Policy Steering Committee for a one-year term. She was originally appointed to the Transportation Committee as a member in 2022.

NYPD officers Noor (left) and

(right)

Bismillah ir-rahmanir-raheem

As salaamu alaikum wa rahmatullahi wa barakatuhu

In shaa Allah Subhanahu wa Ta’aala

Dear fellow Muslims, You are cordially invited to:

SALATUL FAJR AT THE MASJID

When the adhan is called for Fajr, wake up, make wudu, and proceed to the Masjid to perform salatul fajr.

It is well known that when Bilal (‘alayhi rahma) called the adhan, Prophet Muhammad (salla Allahu ‘alayhi wa sallam) woke up, made wudu, and proceeded to the masjid to lead the salah.

When you start your day with salatul fajr at the Masjid, then you will have barakah, Rahmah, nusrah and ni’mah, all of the rest of the day.

When you start your day with salatul fajr at the Masjid, then Allah will send down angels to guard you and facilitate your work all day long.

When you start your day with salatul fajr at the Masjid and make sujood to Allah (subhannhu wa Ta’la) then the “duniya” will make sujood to you all day long.

When you perform fajr in the Masjid you will get 27 times the reward of performing salatul fajr alone at home.

The kafirs want to keep you away from the remembrance of Allah (Subhanahu wa Ta’aala) so they entangle you in late night entertainment. So, switch off the electronic media early and get some sleep so you can wake up at the adhan for fajr, make wudu and proceed to the Masjid.

Mother Ayesha (radi Allahu ‘anha) said that Rasulullah (salla Allahu ‘alayhi wa sallam) went to sleep soon after returning from ‘Isha.

If you cannot go daily, go every other day, or every third day, or once a week , or once a month, or once a year or once in your lifetime.

Remember, when the Adhan is called for Fajr, Allah (Subhanahu wa Ta’aala) wants you to wake up. Make wudu and go to the masjid, If you just go to sleep then you are not obeying Allah(SWT) but obeying your “nafs” which is “ghairAllah”, and obeying and worshipping “ghair allah” is a sin.

Respectfully submitted by:

“FajrMan” A.Z.Syed, M.D. • email:zafar78600@rocketmail.com • phone #: (412) 489-5021.

If you want this message made into a poster which can be displayed in your masjid, let me know.

NB: if unable to perform wudu, perform tayammum.

May Allah (Subhanahu wa Ta’aala) give all of us tawfiq. Aameen

TREATING THE RESILIENT

Muslim American Doctors Return from Medical Mission in Gaza

BY KIRAN ANSARI

Four doctors. 42 bags. 2,000 pounds of supplies. One mission. As they entered Gaza, they heard the drones buzzing. From maghrib to fajr they heard artillery being fired from tanks. They were not new to serving in medical missions or even new to Gaza. But the Gaza they saw during April 2024 was new to them.

“It was apocalyptic,” said Azeem Elahi, MD, a pulmonary and critical care specialist. “Nearly everything was destroyed or crumbling.”

The level of destruction they saw is nothing compared to their 2009 Gaza medical mission. In 2024, their room shook every night due to the bombs exploding nearby. That was their wake-up call to head straight to the emergency room to deal with the influx of patients.

Anesthesiologist Ismail A. Mehr (member, ISNA’s Founders Committee; chair, IMANA Medical Relief), in collaboration with HEAL Palestine (Health, Education, Aid, and Leadership Palestine; www.healpalestine.org/), led the latest IMANA mission. He has been on 36 global medical missions so far. In addition to Elahi, his handpicked team included emergency medical doctor Kanwal Chaudhry, MD, and vascular surgeon Shariq Sayeed, MD.

would be like therapy for me. IMANA doesn’t just go to one place and leave.”

Sayeed, who also grew up with ISNA, shared that his 9-year-old daughter was emotional to see her Baba leave. With spotty Wi-Fi and the time difference, it wasn’t always possible for him to stay in touch.

“In 2009 I was scared to tell my parents I was going to Gaza,” remarked Chaudhry. “In 2024 I wasn’t. My parents were immediately proud of me. I didn’t FaceTime with them, as I was hoping the out-of-sight-out-of-mind tactic would work rather than them being reminded I was in an active war zone.”

Just a few weeks before the mission, Elahi was sitting at jummah with his father and son, when it struck him that three generations of Elahis have been listening to the stories of injustice in Palestine. He felt compelled to help.

Sandwiched between brave parents and brave children, these dedicated doctors finalized plans.

“We chose the most experienced and veteran team,” Mehr said. “It’s critical in an active conflict area to have a team who can work in a high stress environment and remain focused. Many want or feel the need to volunteer and be in Gaza, and though that is admirable, Gaza presently isn’t for everyone.”

LEAVING FOR GAZA: SANDWICHED BY BRAVERY

These veteran health-care professionals knew what they were signing up for. As serving in an active war zone entails a lot

of risk, members updated their wills and Mehr ensured that if they were killed, they would be buried back home so their families would have closure.

“Our intention is always to be of value,” said Mehr. “In 2009, I was younger and more emotional. Now I know IMANA’s main goal is to establish sustainable and impactful work, so we worked through several logistical issues to finally get through the approval process. Our connections over the years helped. We wanted to lay the framework for future medical teams too.

“Of course, my family was concerned, but they were also very proud,” he continued. “I was so sad and angry after the genocide unfolded from Oct. 7, that this mission gave me purpose. My family knew going there

As word got out, people donated so much that they were able to fill personal luggage of 42 bags with around 2,000 pounds of surgical equipment, cardiac monitors, portable ultrasounds, antibiotics and wound-care supplies. They also packed food so they wouldn’t have to depend on Gaza’s limited food supplies, and distributed some supplies to the Shuhada’ al-Aqsa and Kuwaiti hospitals.

“It was basically protein bars and Ramen noodles, but we were so busy that sometimes we didn›t even remember to eat,” Chaudhry said.

MARTYRED LIMBS ARE WAITING FOR US IN JANNAH

When Elahi left for Gaza in 2019, there was a full medical staff there waiting to be trained. “To say the current healthcare system is fractured is false. It has collapsed. Yet the

Dr. Ismail Mehr, walking through the halls of the European Gaza Hospital, fist bumps a young girl, Nida, who is living in the hospital with her family.

amazing local physicians and staff find ways to keep going as they have no choice. Most of the hospitals in northern and central Gaza have either been destroyed or are operating in the Middle Ages. Historically there has been some scaffolding to build upon. Right now, it is piles of indiscriminate crumbled cement.”

Gaza’s European Hospital, where they served for nine days, is the only functioning hospital left in southern Gaza. Its usual capacity is 200 inpatients; now, around 30,000 displaced people are living on its grounds. Its stairways and corridors are all lined with people and tents.

Many of Gaza’s senior doctors have fled or been detained, martyred or buried under the rubble. The IMANA team sought to train the younger ones, many of whom had been training at al-Shifa hospital before it was destroyed.

Nearly everyone they met had lost multiple family members. But still… Even the word “resilience” falls short for them.

“There was nothing similar in the 2009 and 2024 missions except for the resilience of the Palestinians,” Sayeed remarked. “It is a disservice to try to describe their resilience and warmth. I never once heard anyone complain to me about their situation or difficulties even during the most difficult times and losses they have experienced.”

“They were more concerned about our food and safety than themselves,” said Mehr. “They never cursed or complained. They kept repeating ‘This is Allah’s will, and we will get through it.’”

“Even when they lose a limb, they say my leg was shaheed (martyred). I will get it back in jannah,” said Chaudhry. She was an asset to the team, as many female patients preferred that she perform some procedures or exams for religious and modesty reasons.

“I have worked for 17 years in the ER, but here in the U.S. the nurses do a lot of the actual nitty gritty. With extremely limited staff in Gaza, we all had to do far more.”

As a woman was rushed into the ER with injuries to her face from an explosion, she just kept saying, “Save my child.” Her husband and another child had already been martyred, but she kept saying Alhamdulillah. “We are so behind in our faith,” Chaudhry said. “We stub our toe and don’t stop complaining.”

According to Elahi, “They are the chosen ones. Allah has chosen them. Their level of iman is unmatched. The doctors in Gaza

To say the current healthcare system is fractured is false. It has collapsed, yet the amazing local physicians and staff find ways to keep going as they have no choice. Most of the hospitals in northern and central Gaza have either been destroyed or are operating in the Middle Ages. Historically there has been some scaffolding to build upon. Right now, it is piles of indiscriminate crumbled cement.

have not had a day off since October 7. They are truly special people driven by a holier purpose. My favorite part was seeing all healthcare professionals like doctors, nurses, lab technicians and cleaning staff work, pray and eat as a family. In America, medical teams are often segregated in non-clinical settings, such as [at] mealtimes.”

The IMANA team has fond memories of Gaza’s children who waited for them every day. They tried to converse in English. “There is a universal language which breaks all barriers — love,” Mehr stated. “These children made our days easier by bringing smiles and laughter and reinforcing that we too, as healers, needed to be resilient.”

“Even though we didn’t have to operate without anesthesia as our colleagues needed to initially when the ground invasion began, we did have to change open wound dressings on the floor with minimal or no anesthesia,” noted Sayeed. “In the U.S., such dressing changes are only done with pre-medication.”

The thing that struck Sayeed the most was how many children he had to see. “There is no such thing as a pediatric vascular surgeon in the United States. Vascular disease usually affects older people, as it takes time to develop the disease. I don’t see 14 and 16-year-olds with trauma wounds while rounding here in Atlanta.”

He was really looking forward to transferring 11-year-old Yassin to Atlanta. But with the Rafah border closing, things are now in limbo. He hopes Yassin can make it sooner rather than later so he can escape the high infection rate in Gaza.

WHAT NEXT? WATCHING AND WAITING

Upon her return to rural Illinois, Chaudhry went out for dinner with her coworkers to share details about her trip. She feels that middle Americans have stuck their heads in the sand. It’s convenient for them not to find out what’s happening “over there.” However, the dinner did have an impact. She feels that

Patients and families in the hospital emergency room which, is seeing approximately 800 patients per day.

Images of the destruction in Gaza taken as the team traveled north to another local hospital, Shuhada al-Aqsa Hospital, in desperate need of supplies.

her coworkers are more engaged with the campus protests because they personally know someone who has been to Gaza. They don’t have the excuse of “we don’t know what to believe” anymore because they are getting a firsthand account from someone they trust.

IMANA had planned on sending another medical mission in May/June, but because of Israel’s invasion of Rafah — Gaza’s lifeline — it has been placed on hold for now. As part of the WHO’s briefings, they are monitoring the situation. Medical teams from Fajr Scientific and Palestine American Medical Association have U.S.- and U.K.-based doctors currently stranded in Gaza.

“This could have been us,” said Elahi, “as our lead [Mehr] carried a tarp and duct tape in case one of us was injured and needed to evacuate. It may sound morbid, but we had to plan for everything.”

Mehr felt his team (and their families) had entrusted themselves to IMANA. So, he went through dozens of scenarios in his mind and formulated a crystal-clear action plan. Not until they were all on their way home did their operation’s magnitude really dawn upon him.

The team still cannot forget Hala, a beautiful four-year old girl who suffered 30-40% burns from the waist down. They were really hoping to evacuate her to Boston Shriners Hospital. She’d been transferred to Rafah’s IMC hospital for evacuation. All her paperwork, permissions and approval from the U.S. State Department were in place. Then Israel invaded, and the opportunity disappeared.

Hala died on May 8.

Her story is just one of thousands, each one of which is more devastating than the last. The IMANA team’s message to the ummah is to please continue to speak up, make dua for the stranded medical teams and continue sharing and advocating for an immediate and permanent ceasefire.

Even though none of these four doctors had Palestinian roots, they each left a piece of themselves there. Chaudhry remains in touch with some people in Gaza. When she asks them how they are doing, they reply, “We are alive.” She is ready to go back as soon as possible.

“Just tell me when.”

You can support more such medical missions at www.imana.org. ih

FROM PROTESTS TO POLITICAL ACTION Gaza Ceasefire Advocates Focus on the Ballot Box

BY SANDRA WHITEHEAD

After six months of protests and social media campaigns, plus constant calls and emails to government representatives to demand a ceasefire in Gaza, an energetic and astute band of young organizers, who call themselves “Listen to Wisconsin,” decided to take their protest to the ballot box.

“We are one of the states that often determines the presidential election, and by a narrow margin,” Listen to Wisconsin’s communications director Halah Ahmad said on March 19 at the launch of the group’s Wisconsin Vote Uninstructed Campaign.

“A majority of Americans have called for a ceasefire for months. This campaign is driven by people who are using democracy to make their demands heard.”

Inspired by the success of Listen to Michigan’s Vote Uncommitted Campaign, which secured more than 100,000 (about 13%) “uncommitted” votes in Michigan’s February Democratic primary, Wisconsin

ceasefire advocates decided to register their own protest vote in the Democratic primary against the Biden administration’s support for military aid to Israel during its offensive in Gaza.

Israel’s post-Oct. 7 bombing of Gaza “is one of the most intense civilian punishment campaigns in history,” said University of Chicago political science professor Robert Pape (quoted ... 2014).

The Palestinian death toll in Gaza from Oct. 7, 2023 to April 3, 2024 stood at 41,000, according to Euro-Med Human Rights Monitor. It included 15,370 children, 9,671 women and 37,676 civilians. (The Gaza Health Ministry’s official casualty total was lower but widely viewed as incomplete, NPR reported.)

LEVERAGING THE POWER OF THE VOTE

“We are focused on immediate policy impact,” Ahmad announced to the small crowd in front of Milwaukee’s City Hall for

Kiran Ansari (assistant editor, Islamic Horizons) is in awe of the dedication of medical professionals choosing to risk their lives to serve in Gaza. She hopes to visit a free Palestine one day.

In the group photo, the two women on the front row wearing hijabs are sisters, Halah and Reema Ahmad.

the Wisconsin Vote Uninstructed Campaign launch. “We want the White House to take action right now to stop the violence in Gaza.”

Listen to Wisconsin’s demands include:

An immediate and permanent ceasefire in Gaza,

An end to the siege of Gaza, Reinstating humanitarian aid and UNRWA funding,

And an end to unrestricted aid to Israel. “Our hope is that by pressuring Biden in the primary, we can change his position on the war to align with the vast majority of voters who want a ceasefire,” she explained. “How people vote in November may just depend on what Biden does between now and then.”

SUCCESS IN THE PRIMARY

When Listen to Wisconsin launched its campaign on the state’s first day of early voting, it had just two weeks to secure 20,682 “uninstructed” votes in the Democratic primary— Joe Biden’s 2020 margin of victory in Wisconsin against Donald Trump. (“Uninstructed” is an option on Wisconsin’s primary ballot to vote for none of your party’s candidates. Some states use the terms “uncommitted” or “no preference.” Not all states have this option on their primary ballots.) That would show Biden he needs to change course to win Wisconsin, organizers said.

As vote tallies came in on election day, Listen to Wisconsin’s lead strategist and Wisconsin Vote Uninstructed Campaign manager Reema Ahmad said in an interview on Al Jazeera, May 22, “We only need to show around 20,000 votes tonight … We know we have more than that in terms of supporters. We know we’ve got momentum at our backs and the unique opportunity to deliver this message once and for all— that Biden needs to listen to a majority of us saying, ‘End this genocide. We need a permanent, unconditional ceasefire and an end to military funding.’”

That evening, Listen to Wisconsin’s election watch party buzzed with victory. Within an hour of the polls closing, Wisconsin Vote Uninstructed Campaign surpassed its goal. “That means we can show we have the margin of victory,” Reema Ahmad exclaimed in a post-primary press conference. “In a typical primary election, voter turnout is on the lower end, and we had abysmal weather yesterday. Despite that, we not only exceeded, we more than doubled our goal.”

The campaign passed its goal two and a half times, winning more than 47,800 votes.

At the post-primary press conference, Halah Ahmad Reema’s sister described her feelings about the campaign’s success. “Everybody was overwhelmed by the opportunity to finally be heard in a way they haven’t felt for the past six months on the streets, in phone calls, in emails,” she said. “It has been very gratifying to feel that moral clarity echoed and reflected in everyone around you.”

company, to conduct surveys in early May to assess the impact of Biden’s Gaza policy on his reelection chances. It surveyed a representative sample of 2,500 voters registered as Democrats or Independents across five states (Arizona, Michigan, Minnesota, Pennsylvania and Wisconsin).

A critical margin of voters (roughly one in five) across all five states were found to be less likely to vote for Biden because of his handling of the war in Gaza. Voters polled

Inspired by the success of Listen to Michigan’s Vote Uncommitted Campaign, which secured more than 100,000 (about 13%) “uncommitted” votes in Michigan’s February Democratic primary, Wisconsin ceasefire advocates decided to register their own protest vote in the Democratic primary against the Biden administration’s support for military aid to Israel during its offensive in Gaza.

DEMONSTRATING POWER

In an interview in mid-May with Islamic Horizons, campaign manager Reema Ahmad admitted, “The Biden administration’s lip service but lack of action has been very disappointing.

“You can’t call for a temporary ceasefire and at the same time approve billions of dollars more in arm sales,” she said. “You can’t drop food aid and bombs on a population. That is unacceptable.

“When you see what is happening with our tax dollars, it’s incumbent on us to take a stand,” she added. “We have a duty to the people experiencing a man-made famine to do everything we can to stop it.”

The ability of five swing states to demonstrate the power of the vote gives hope, she noted. Statewide polls of five battleground states show “Gaza voters” could impact the November presidential election. Ceasefire advocates hope that gives Biden an incentive to make a course correction.

Americans for Justice in Palestine Action, a nonprofit organization advocating for legislation supporting the human rights of the Palestinian people, commissioned YouGov, a global public opinion and data

showed overwhelming support of a ceasefire, with 40% saying that imposing an immediate and lasting ceasefire, conditioning aid to Israel and ensuring full entry of humanitarian aid would make them more likely to vote for Biden in November (see https:// ajpaction.org/thegazavote/).

In addition to demonstrating popular support, the Wisconsin Uninstructed Campaign received the endorsements of more than 25 Wisconsin elected officials, 20 grassroots advocacy organizations and 25 faith leaders.

“What we have right now is a mandate from Wisconsin, from a critical margin of Biden’s base saying, ‘You need to change course. You need to finally listen to a majority of Americans calling for a permanent ceasefire and an end to military funding,’” Reema Ahmad said. “Then we can look at November. That is how we open up the pathway to save democracy at the end of this year.

“We still have several months until the election,” Ahmad noted. “We have been clear about what we want. The ball is solidly in Biden’s court.” ih

Sandra Whitehead, an author, educator and journalist based in Milwaukee, is the lead reporter for the Wisconsin Muslim Journal.

HATS OFF TO OUR YOUTH FOR STANDING AGAINST THE GENOCIDE Students Teach Important Lessons

BY RAUDAH MOHD YUNUS

Ihave a very good friend who lives

in Gaza. She and her daughter once stayed in Malaysia for a few years because her husband was a student at a university in Kuala Lumpur. I was also in Malaysia during those years, and we became friends.

On Oct. 14, 2023, as the current scourge of genocidal mass killings began to ravage Gaza, I became desperate to know their condition. I sent her a message: “Sister, please tell me how you are. I am worried.” Her reply was, “Thank God. I’m still alive. We are moving to Khan Younis.” At first, Khan Younis was dubbed a “safe zone,” so I was relieved to hear that she and her family were moving there. At least they would be safe for the time being. We communicated with each other until Nov. 21, 2023.

During December 2023, news broke that Israel had begun shelling Khan Younis after destroying much of Gaza. I sent her another message on Dec. 2, 2023. To my utter dismay, there was no reply — my message was not even delivered. Subsequent attempts to reach

her were futile. I then tried to message her daughter’s number — no reply. To this day, I don’t know if they’re alive or dead. Perhaps I’ll never find out.

A PERSONAL DARKNESS DESCENDS

As the days went by, I watched in horror at the Israeli apartheid regime’s continuous brutality and arrogance as it mass-murdered Palestinian children, women and men.

Seismic images and recordings of mothers holding their dead babies, children screaming in pain and wounded all over, children being operated on without anesthesia and frantic men searching for family members under the rubble have become daily scenes for the global audience.

At one point I stopped watching or reading the news, not because I stopped caring, but because it was too much to bear and the

Scenes across American universities now resemble those in Egypt. I lived in Alexandria for six years during the early 2000s and witnessed countless peaceful student demonstrations demanding greater democracy, transparency and better governance, only to be met with suppression and outright brutality by the police and special forces.

news was taking a toll on my mental health. I tried to channel my frustration by talking with academic and activist friends from other countries and organizing online talks and discussions to solidify support for the Palestinian cause.

But each day the same questions kept coming back: “What can I really do? What is it that I can best do?” I had once been outspoken about the Rohingya genocide and humanitarian crisis in Myanmar, the political suppression and human rights abuses in the Arab world (particularly Egypt) and other calamities that hit people across the globe — all stemming from political and economic injustice.

I had visited Palestinian refugee camps in Lebanon in 2007 to learn about the Sabra and Shatila massacre that took the lives of more than 3,000 Palestinians and Lebanese. Later in 2019, I toured the Apartheid Museum in Johannesburg to explore that country’s history of colonial and segregationist oppression.

But this time I felt paralyzed while witnessing the atrocities and cruelties inflicted upon the Palestinians, especially those in Gaza. Somewhere deep in my heart was a sense of despair. My inner voice whispered that dismantling the Israeli regime is impossible and that fighting the superpowers supporting Israel is out of the question. But I nevertheless forced myself to continue my work, but with great pessimism. Every moment felt like torture, and all I saw was darkness.

COLUMBIA UNIVERSITY STUDENTS REIGNITE MY OPTIMISM

In such moments of despair, on April 17 New York Columbia University’s students began pitching tents on their campus, after which 108 students were arrested. What initially seemed like an isolated, sporadic event quickly transformed into a global movement. This time, I watched in awe as the encampment movement grew in speed, momentum and courage. My sense of hope was rejuvenated, and my dying spirit was energized.

It is obvious now that the tide will continue to grow and that suppression will only cause more resistance.

As I cry for the brave souls who were handcuffed, arrested, threatened and expelled with each episode of oppression and violence by the police that appears in the news, my conviction only grows stronger that we — every one of us — need to speak truth to power no matter what and despite the consequences.

Some of those protesters were my friends and classmates, who were among the most brilliant students on campus. They had nothing but love for their country and concern for justice. If there’s anything I learned from these unfolding events and my past experiences, it’s that the youth are an incredible source of strength for our community, our biggest asset and greatest hope.

WHAT DOES THE FUTURE HOLD?

The spirit of justice among the young protesters at American universities and their struggle for a better world have set examples for us to emulate. It made me realize that we must invest in the young people and that these students are actually our teachers, because they’re showing us how to be truly transformative and that there is no difference between theory and practice. These students are giving us real lessons that cannot be conveyed in the classroom setting even by the smartest professors. This is what education is all about.

To the police force assaulting and harassing our young people and the cowardly authorities hiding in their ivory towers, where is our freedom of expression? Will there be any accountability for these unwarranted arrests and brutality against the innocent? ih

Raudah Mohd Yunus is a public health expert. She is currently a postdoctoral researcher at the Medical College of Wisconsin. This article originally appeared on www. newagebd.net on May 21, 2024. It was copyedited, with the author’s permission, to fit with Islamic Horizons’ style.

UMICH GREEN LIGHTS POLICE BRUTALITY ON CAMPUS Student with Indian Muslim Roots

Highlights Palestine at Her Wedding

BY NAAZISH YARKHAN

Zahra Basha, a newly minted graduate of University of Michigan, Ann Arbor, used her May wedding as a platform against the genocide in Palestine. It made perfect sense, considering she was one of 46 students arrested for protesting on campus. Every place setting at her wedding had the name and age of a martyr, and the program had a designated moment for guests to make dua for their assigned martyr. “Free Palestine” embossed wrappers adorned 650 chocolate coins. Her speech made sure that Palestine was on every single mind during the festivities.

Basha is still shocked at the police brutality she and her peers were subjected to at their school administrators’ behest. It began in response to a peaceful student sit-in on Nov. 17, 2023. “The Regents and UMich administration mobilized not only campus security and police, but also police departments in neighboring counties. They not only kept us from entering the school building, but the way the police handled the situation was inherently escalatory,”

The injustices against Palestinians have always struck a chord with Basha particularly as a Muslim with Indian origins who saw the links and connections between Israel’s occupation of Palestine and India’s occupation of Kashmir.

Basha recalls. “They were violently brutalizing, handcuffing, shoving students who were peacefully exercising their right to freedom of speech. Students were thrashed on the ground. It caused mass hysteria.”

Among the 200+ protesters, Basha and 45 others were arrested and criminally charged that day. A police officer yanked off her hijab. As PR director for Students Allied for Freedom and Equality (SAFE; www.facebook.com/SAFEUmich/), her role has been to record everything — and she has horrific footage of that day. What unfolded that first time has only been the beginning of extremely violent repression of its students.

The injustices against Palestinians have always struck a chord with Basha, particularly as a Muslim with Indian origins who saw the links and connections between Israel’s occupation of Palestine and India’s occupation of Kashmir. Having attended a “very Zionist high school that was always pushing a particular agenda about Palestinians and

misconceptions about Muslims,” joining SAFE, once she was at college, was only natural.

When she was a sophomore, SAFE comprised seven board members. “Palestine, then, was an issue that only those in the Muslim community or those affected by it spoke up about,” she remarks. Raising awareness was SAFE’s first order of business. Though tiny in terms of scale, it held annual cultural events, a mock Apartheid Wall demonstration to display the on-going injustice, protests against the Birth-Right trip event on campus, as well as teach-ins about the history of the occupation, how Israel came into being and what the term Nakba means.

Michigan is familiar with large-scale protests and mass organizing in support of Palestine, given that Dearborn is home to a huge Palestinian population. That said, on campus “it was the same people, the same SAFE board members who were mobilizing and organizing. Few others cared to respond

or show up.” As a result, the organization faced little backlash from school administrators during her first years on campus. Naturally, all that changed after October 7th. In addition, she had never anticipated the level of police brutality, how violently administrators would crack down on the student movement or how consistently they’d ignore student demands.

She believes the urgency is so much more potent today. The current board has grown to 20 members. SAFE is also at the forefront of a coalition of 69+ student organizations, mainly comprising minority student groups and those centered around civil rights. Beginning in early October 2023, the coalition issued a list of student demands asking the school to take accountability for the anti-Muslim and anti-Arab sentiments being encouraged on campus even by the administration. It also continued to call on the school to stop profiting from The Genocide in Palestine and to divest. “It’s our tuition that goes towards the school’s endowment that profits from war, and not just in Israel but across the globe. We continue to demand that the school stop funding the murder of some of our student’s family members in Palestine,” says Basha.

Even as students were being criminally prosecuted, brutalized by the police and doxed, the demand for dialogue was ignored. Even worse, the school responded with policies to repress freedom of speech. This became the spark for the encampments. “The encampments were a physical manifestation of the students’ refusal to be silenced and ignored,” Basha said. What began as a student-led effort burgeoned to include community members who’ve been willing to put their jobs and careers on the line.

On May 22, 30+ days into the encampments, the police used bulldozers and tables to plough through tents and destroy property, tear-gassed and pepper sprayed students. “Even after this next level of violence, our movement has not only grown but been strengthened by our refusal to take ‘no’ for an answer. We must remember that the repression we are facing is part of a global hegemonic system to perpetuate colonial agendas and silence minorities,” Basha concluded.

At the time of writing, the UMich administration continues to ignore demands to engage in dialogue. ih

Naazish YarKhan is a writing tutor and college essay coach. To learn more, visit WritersStudio.us.

Every place setting at the wedding had the name and age of a Palestinian martyr.

PALESTINIANS DEMONSTRATING RESILIENCE

DePaul University Students React to the Second Nakba

BY NAAZISH YARKHAN

Ageneration once written off as soft and self-absorbed, as kids raised on filters, selfies and trigger warnings, is showing the world what they are truly made of. Shorouk Akarah, a senior at DePaul University, joined the pro-Palestine, pro-ceasefire efforts through the DePaul Divest Coalition, a group of organizations that want to make sure that DePaul is on the right side of history. She also worked on efforts to get Chicago to pass the resolution in favor of a ceasefire.

“In a sense, Chicago passing a resolution gave us a leg up to do more things. I had never imagined it would get to encampments,” Shorouk said. “That students would have to camp out for days and weeks on end for schools to acknowledge that this was happening. We don’t know exactly where our tuition dollars are going, and students across campuses want to know. Our tuition dollars are killing our family members in Gaza. No matter whether you have a relative in Gaza or not, we are all Palestinian.”

it happen? Knowing all this is very important, because it keeps you going,” she said. She believes that calling for divestments, besides the economic ramifications, is also a call for schools to recognize what is happening right now.

ourselves; we protect each other. We don’t need outside security.’ We check in with fellow students. We have trained marshals who know what to do if the cops show up. We also have lawyers on hand, just in case.” These youth believe that the Palestinians are showing them what resilience looks like. They feel the encampments are not just important for them, but also to other minority groups who’ve come together to create this coalition. “The enc ampments and protests show that Palestinian voices have been heard and are being lifted by us,” Shorouk said.

We don’t know exactly where our tuition dollars are going, and students across campuses want to know. Our tuition dollars are killing our family members in Gaza. No matter whether you have a relative in Gaza or not, we are all Palestinian.”

Her role in the DePaul encampment is to manage the supply, medic and food tents, and collect donations, to ensure that those staying at the encampments overnight have all they need. “Us students are the next generation. We are the ones that are going to see this through, insha Allah,” Shorouk said. “No matter how old or young you are, it is very important [to be involved] not just as Palestinians, but as people in general. It is about time.”

Awareness and education are critical to keep the momentum going, she emphasizes.

She agrees that this all started way before Oct. 7, 2023. The siege on Gaza is heading into 17 years. The occupation has [lasted for] over 76 years. “Why do people continue to let

POLICE BRUTALITY

However, the police brutality that ensued in response to the encampments across some campuses did not surprise her.

“We’ve always been taught that the police look at us as ‘the other,’ the aggressors, when it is the opposite. Police escalate things or do nothing to protect the students in encampments,” she relates. “That is why we always say at the DePaul encampments, ‘We protect

“We can do more here to help them there. My university is trying to give us ‘our space’ but, sooner or later, we expect them to come and say, “Enough is enough.” But we are not going to back down. Our school is openly Zionist, and our end goal is to get DePaul to divest. One thing we are doing well is to ask our administration to send people who can help us with our negotiations, people in positions who can help us.”

All this is not to say she wasn’t afraid. She is pursuing law and wants to work for the state. She is, to an extent, afraid because she has had people come to the campus and take photos. We emphasize safety and [ask students to] put masks on. Someone I know is on the Canary Mission website. He told me, “Being on that website is a badge of honor.” I’ve started to say that a lot myself.

As we witness the second Nakba unfold, Shorouk and those around her hope that their efforts and the efforts of all those around them will, God willing, destroy the status quo when it comes to Palestine. ih Naazish YarKhan is a writing tutor and college essay coach. To learn more, visit WritersStudio.us.

TATREEZ TALES Making a Statement with Traditional Clothing

BY KIRAN ANSARI

Anwar Saadeh’s mom always had Palestinian decor around the house, even though they had migrated from there to Chicago during the 1970s. “It felt like a museum of artifacts I had to appreciate but didn’t know why. It wasn’t until I was old enough to ask the right questions that my parents told me the stories behind every piece found in our house,” Saadeh told Islamic Horizons. “I learned my mom made and sold beaded flower pots to help my dad with the bills when they first moved to America. She had made tatreez pillows as a little girl in Palestine, and they had souvenirs from Jerusalem because they smelt like home.”

Her parents worked hard to keep Palestinian culture alive. She remembers being taken across Chicagoland to meet other Palestinians since she was a little girl. “I come from a very long line of farmers who have taught me that working with my hands is something I can always find solace in,” Saadeh said. “Even in our backyard in Chicago, we try to garden the way my parents did in Palestine before they immigrated here, while they share practices and secrets whispered by their parents and forefathers.”

Reem Hussein, another first-generation Palestinian American, had been exposed to tatreez all her life, for her mother and all her aunts are avid embroiderers. However, her personal journey began in March 2020 amid the anxiety of college exams, restlessness brought on by Covid’s quarantine and a longing for connection. “Unlike my transient hobbies, tatreez resonated with me on a deeper level — it became a meaningful conduit to reconnect with my heritage and roots,” Hussein said.

While growing up, these young women didn’t see the thobe, a traditional Palestinian dress, as just attire for special occasions, but as a symbol of their heritage. “Learning to tatreez wasn’t about mastering a skill; it was a journey of self-discovery and cultural reconnection,” Hussein stated. “Through

embroidery – it’s a centuries-long artistic tradition passed down from mother to daughter. While Israel was attempting to cleanse the land of its people and history, tatreez was used to tell stories. It didn’t just beautify homes and bodies, but also bonded women and kept their families fed.

Saadeh likes how tatreez can calm her ever-moving mind and let her focus on her hands. “It became a semblance of peace for me. It makes me feel closer to my farmer ancestors, seamstress mother and resilient family. It is another way to resist consumerism and fast-fashion trends because I can make my own sustainable clothes.”

each stitch, I found a deeper appreciation for the strength and creativity of Palestinian women, whose efforts have been a powerful form of resistance.”

Tatreez isn’t just about adornment or

Once you understand this artform’s history, you can gain a newfound respect and appreciation for those who produce these works. They can provide a look into women’s roles in the resistance beyond the more visible physical resistance, for their products continue to evolve a centuries-old tradition so that it can include the Nakba, the Naksa and the two Intifadas. The Palestinians’ commitment to ensuring that no one forgets is unmatched and has provided a window into a rich, unique and revolutionary culture.

LEARNING TATREEZ

Hussein founded Jariri Stitching with the intention of fostering consistency in her creative pursuits. Through social media and in-person workshops, she shares new ideas and lets everyone know that it’s okay not to be perfect when we start something new. She currently offers workshops, but also wants to establish an educational program in schools and community centers to foster an appreciation for Palestinian culture and heritage among younger generations.

When Hussein began her journey, her mother wondered why. To her, tatreez wasn’t just a pastime; it was a form of labor used to create gifts, mend items and participate in the creation of thobes for her family. Unlike her daughter, she never got the opportunity to enjoy it as a leisure activity. “As I immerse

Anwaar left and Reem on the right.

myself more into Jariri Stitching, my mother has found her curiosity for the art again and often asks me if she can help with my current projects,” Hussein remarked. “I am glad I can help her realize that each stitch isn’t just labor, but a labor of love.”

To a layperson, this traditional artform may just look like cross-stitching. However, Palestinian tatreez includes other aspects of embroidery as well, like manajel (connecting stitch). Tatreez is of and from the land, meaning that it pulls from everyday lives, featuring motifs depicting birds, nature, agriculture and more.

Tatreez differentiates itself from other cross-stitching practices found across the world and is sacred to so many indigenous cultures. Because of Palestinians’ history of differentiating themselves from other countries, tatreez was part of that movement of creating a unique identity that is shared through oral, physical and written practices. It’s not a matter of only one faith practicing tatreez; it’s a matter of people who can appreciate historical practices and art that can be worn or hung on a wall.

Although red, white and black are often seen as popular color combinations, that palette is not set in stone. Color combinations and thread color are typically dependent on the village or region. Historically, the thread was hand dyed with whatever they could find, like pomegranates and walnuts. Red, one of the more common colors because it’s the color found in Ramallah motifs, has become iconic. Attendees of tatreez circles are taught about the common color combinations, but they’re also free to choose whatever shades they want.

THE CHICAGO COLLECTIVE

Saadeh and Hussein co-founded the collective with the intention of embedding Palestinian resistance through everyday practice, preserving traditions and celebrating heritage by emulating our ancestors. As Palestinians are vilified even during a genocide, they believe it’s important to share and commemorate their identities by organizing tatreez circles, workshops, culture talks and community outreach events.

They wanted to create a community for people who had never practiced it before, or who have but always on their own. Their first circle was born from that missing piece, and they decided to build on it to educate, preserve and celebrate Palestinian culture.

They hosted their first fundraiser on their social media that allowed people to choose from certain hand-stitched pieces and donate to Heal Palestine’s initiative in Gaza. They donated their time in creating individual pieces for all the donors. They also hosted a “resistance iftar” to talk about the role of tatreez in resistance. It was their first official paid event, where the cost of entry covered the materials, food and venue costs. They have also worked with local libraries and educational centers.

Many of these circles’ attendees are beginners, so the event’s first part is dedicated to demonstrating how to cross-stitch. By the end of the night and with the instructors’ support, everyone has learned how to do this — even if they need more practice to really execute the patterns properly.

About 40-50 people attend the monthly stitching circles. They try to host events at pro-Palestinian Arab or Muslim businesses to continue supporting the community and encourage attendees to purchase goods from them as a thank you for graciously hosting them.

Saadeh likes how tatreez can calm her ever-moving mind and let her focus on her hands. “It became a semblance of peace for me. It makes me feel closer to my farmer ancestors, seamstress mother and resilient family. It is another way to resist consumerism and fast-fashion trends because I can make my own sustainable clothes.”

ANY PUSHBACK?

Tatreez serves as a powerful bridge-building tool that transcends cultural and religious divides. Thankfully, everyone they have shared it with has been very receptive. However, they’re not so naïve as to ignore

the incredible amount of animosity toward revolution.

“Something that I appreciate about art is that it does not discriminate,” Hussein remarked. “While Palestine is a Muslimmajority country, it’s home to people from various backgrounds. Tatreez doesn’t limit itself to a specific faith. Anyone can learn it and show appreciation for native cultural practices. Learning how to tatreez challenges participants to understand different layers of the resistance. It teaches us that, despite massive efforts, Palestinians refuse to be erased from history.”

Saadeh agrees that she never felt like only Muslims loved tatreez, especially considering the co-existence in pre-Nakba Palestine. That is something they’re trying to recreate: a camaraderie for the oppressed, or even for those willing to join the fight for preservation. Through these events, they’ve also been able to engage in meaningful conversations about settler colonialism, history and politics.

Since the members are currently self-funding the initiative, they hope to find a way to sustain future goals through collaborations with others and to host a weekend event filled with talks, workshops and community building dedicated to tatreez and Palestinian women’s resistance efforts. Because this art form is based in community, they want to find fresh ways of bringing it to life with community projects, art installations and even virtual tatreez workshops. However, their biggest hope is to see a liberated Palestine. ih

Kiran Ansari is the assistant editor of Islamic Horizons. While she used to cross-stitch in her teens, she is keen to try her hand at tatreez.

A License to Hate

U.S. Universities and the Anti-Palestine Agenda

BY LUKE PETERSON

The great majority of U.S. pundits and talking heads within the authoritative news media estimate that between 80 and 100 of our country’s institutions of higher learning are currently in turmoil, having seen a wellspring of protest encampments as the Spring semester of 2024 ended.

Located on many universities green spaces, their occupants gathered to protest Israel’s ongoing war against Gazans (and to a less immediate extent, the West Bank) and, more specifically, to seek to compel their respective universities to divest from Israeli war industries. In so doing, they are both defying university edicts against such public displays and facing intimidation and threats from universities and/or city officials who declare such assemblies unlawful, against university policy or, using an all-too-familiar mode of castigation, antisemitic.

Many of these brave students have been disciplined, punished, censured or expelled for their humanitarian actions for Palestine. In other places, particularly universities across the South, students have been set upon by riot police or National Guardsmen,

even though Lois Beckett, writing for The Guardian (May 10), noted that nearly all of their activities have been peaceful and non-threatening to staff or students on campus.

In all, 2,000+ students and supporting faculty members have been arrested and an untold number maced, trampled or beaten by police. In one case, Columbia and Barnard University students arrested at encampments during the first week of May were tortured via denial of food and water for 16 hours (Akela Lacy, May 6, https://theintercept. com).

But what has prompted this organic expression of solidarity with Palestine among American university students now? One obvious answer is the duration of Israel’s current cruelty toward Gaza’s civilian population, all funded and at least tacitly supported within their country’s halls of power.

But a closer look at the proscription of academic discourse surrounding Palestine and Israel may provide a more detailed answer. Indeed, the university system has seen a notable uptick in activity from a number of well-organized and evidently

well-funded organizations. Their remit is to censor students, professors and other members of university communities nationwide who accuse Israel of crimes against humanity or suggest that its targeted attacks against Palestinian civilians — 40,000+ deaths in Gaza since October 2023 — constitute genocide (Julia Frankel, https://apnews. com, April 6).

One such organization that exists solely to target and condemn any human rights advocacy in North American academia is the online extremist organization Canary Mission (https://canarymission.org/). Its raison d’être is to meticulously document any scholarship and advocacy that is even remotely critical of Israel or its primary paymaster, the U.S. Canary Mission has organized branches in North America for the stated purpose of documenting “individuals and organizations that promote hatred of the USA, Israel and Jews on North American college campuses and beyond.” Their scope and reach is as ambitious as it is broad, and they clearly view their remit in contemporary political discourse as critical — their website tagline reads, “Because the world should know.”

In that regard, that organization and this author agree. The world should know that, despite protestations to the contrary, Canary Mission is an explicitly political organization whose operational goals have nothing to do with creating safe spaces for university students or protecting marginalized or vulnerable populations. Rather, it seeks to silence every utterance of Israeli criminality, past or present, across North American university campuses.

For example, its “Organizations” tab brazenly equates international media organizations like Al-Jazeera with neo-Nazi agitators like the Daily Stormer and the Goyim Defense League. Such falsification of plainly non-existent connections makes Canary Mission’s painfully clear: Paint with as broad a brush as possible, condemn and associate as many individuals as possible and tarnish all who dare to criticize Israel as hateful antisemites no matter the truth or logic of their arguments. It’s a clumsy practice, as dishonest as it is dangerous, and potentially, if defamation laws were to be applied fairly and on balance, an illegal one.

Operating with an identifiable hubris and self-importance, Canary Mission clearly fears no reprisals for publicly listing the names and affiliations of professors

PHOTO ALJAZEERA

and students, aid organizations and media outlets, who speak out against the ongoing genocide. Its operations seem to grow daily: pointing out and castigating as many critics of Israel as they can, maneuvering with increasing impunity in the wake of the militarized American response to the ongoing university protests, and Canada’s very tepid response to the protests of hundreds of Canadian students and organizations.

In sum, any U.S. university student questioning Israel’s official narratives about its creation and brutal military record over 75 years, or publicly asking about this country’s uncritical fealty to Israel, is a suitable target for identification. Reminiscent of other oppressive, authoritarian organizations, the Canary Mission’s blacklists continue to grow.

A similarly constituted group, the anti-Palestine propaganda initiative CAMERA (Committee For Accuracy in Middle East Reporting and Analysis; www.camera.org) and Camera on Campus, targets and defames pro-Palestinian groups located on American university campuses. Its supporters take videos of pro-Palestine demonstrations and protests, spuriously reclassifies them publicly as hate speech or antisemitic antagonism and then posts the humanitarian demonstrators’ personal details online to engender negative professional and personal consequences for them.

In sum, any U.S. university student questioning Israel’s official narratives about its creation and brutal military record over 75 years, or publicly asking about this country’s uncritical fealty to Israel, is a suitable target for identification.

Reminiscent of other oppressive, authoritarian organizations, the Canary Mission’s blacklists continue to grow.

Professing to be non-partisan defenders of the truth behind Zionism, Camera on Campus (https:// cameraoncampus.org/), like other anti-Palestine hate groups, deliberately ignores Israel’s ethnic cleansing of Palestine in 1948-49 and its mass confiscation of land designated for a future Palestinian state via the U.S.-funded settler movement since 1967. Camera on Campus also deliberately obfuscates the idea of indigeneity within historic Palestine, using an indigenous spokesperson from American Samoa in a highly skewed and historically inaccurate video on their X page to praise with false laurels the Zionist colonial project.

The intent of this loose coalition of anti-Palestine groups is to quieten any and all criticism of Israel on American university

campuses and to do their best to dehumanize Palestinians to the greatest extent possible. This hate campaign is being conducted alongside a simultaneous repackaging of organic pro-Palestine university demonstrations as thinly veiled antisemitism, a baseless hatred of Jews as a whole.

In effect, these groups intend to gaslight membership of the American academy by convincing the public writ large that the Palestinian victims of genocidal oppression are in fact the victimizers of Israel and global Jewry. Supporters of Palestine are falsely castigated as mindless thugs, and as

modern-day brownshirts who intend anti-Jewish violence simply for the sake of it while having no coherent political agenda to speak of.

The monitoring, outing and doxing campaigns organized by Canary Mission, CAMERA, and other like minded organizations censor free speech and humanitarian action focused on aiding the besieged and bombarded Palestinians of Gaza, the West Bank and East Jerusalem. They have had real-world, lasting consequences for conscientious student-activists. Emboldened by the false equivalence that equate legitimate criticism of Israel with blanket antisemitism, in the months since campus protests have mounted against the Israeli genocide in Palestine, Zane McNeill notes that a number of otherwise talented and qualified university students nationwide have had job offers rescinded (https://truthout.org, Oct. 19, 2023).

In other cases, protesters for Palestine have been disciplined, fired or denied tenure simply for being outspoken on behalf of Palestinian rights within the context of the American educational and political system (https://www.chicagotribune. com/2019/03/06/steven-salaita-rejected-by-u-of-i-over-israel-tweetsseems-to-have-found-peace-driving-a-school-bus/).

These cancellations, broken promises and false equivalencies continue to haunt doxed pro-Palestinian speakers in the academy and in professional circles around the country. This reality demonstrates these techniques’ effectiveness and the damaging nature of the sanctioned anti-Palestine hate speech now common within popular discourse. As such, it would seem evident that the much-lauded right to free speech said to resonate throughout this country in the contemporary political era continues to be conditioned by that speech’s content and the speaker(s) in question’s proper alignment with the ideological and/or political interests of both the U.S. and Israel. ih

Luke Peterson received his Ph.D. from the Faculty of Asian and Middle Eastern Studies at The University of Cambridge — (King’s College). His new book, “The U.S. Military in the Print News Media: Service and Sacrifice in Discourse,” has been published by Anthem Press.

Hate Mainstreamed

Legislating Hate and the New American Mind Crime

BY LUKE PETERSON

On May 1, the 118th U.S. Congress passed the so-called Antisemitism Awareness Act (H.R.6090), a sweeping piece of sociopolitical legislation introduced by arch-conservative Representative Mike Lawler (R-N.Y.). The bill easily passed through the House — 320-91 — and, as of this writing, is being sent to the Senate for consideration. To an extent, this bill’s passage reflected the partisan thinking in the U.S. on the Palestinian-Israeli conflict: 187 Republicans and 133 Democrats favoring it against 21 Republicans and 70 Democrats opposing (“House approves antisemitism bill amid pro-Palestinian campus protests,” Mychael Schnell and Lexis Lonas, https://thehill.com, May 1).

And though some cracks are beginning to show in the united pro-Israel American political front, as of yet the two mega-parties remain in lockstep in their devotion to the self-declared Jewish state (see this author’s article “Government by Highest Bidder” considering the origins of the U.S. support for Israel in the May-June_24 edition of this magazine).

At the heart of this new legislation is a semantic though critically important alteration to the standard definition of antisemitism to be applied within the federal Department of Education (DoE), the office responsible for creating and implementing policies that affect this nation’s schools and institutions of higher education. The new definition to be adopted would mirror that used by the International Holocaust Remembrance Alliance’s (IHRA) working definition of antisemitism.

A VAGUER DEFINITION FOR ANTISEMITISM

IHRA was established in 1988 by former Swedish Prime Minister Göran Persson as “an effort to foster international cooperation on disseminating information about the Holocaust.” Upon his invitation, former

Prime Minister Tony Blair and former President Bill Clinton joined in. This staggeringly broad definition identifies antisemitism as any form of print or speech that enforces “a certain perception of Jews, which may be expressed as hatred toward Jews.”

Writing for Aljazeera on May 8, Federica Marsi’s article asks, “Will the US adopt IHRA’s anti-Semitism definition? What’s the controversy?”

She further notes that this vaguely worded definition, now one step away from becoming legal policy in all institutions under the DoE’s purview, goes on to impugn “Rhetorical and physical manifestations of antisemitism … directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities” (emphasis added).

Under this new federal framing, antisemitism could rationally be said to include any rhetorical argument against Jewish persons or indeed, against non-Jewish persons or property for reasons construed by the observer to be antisemitic. At the level of the federal government, soon this term will mean whatever an observer of that speech wants it to mean with all associated castigations and punishments

In essence, much like Supreme Court Justice Potter Stewart’s censorial definition of obscenity and pornography in 1964, the Antisemitism Awareness Act aims to give the federal government the vehicle through which to identify antisemitism as anything it deems to be antisemitic, or, in Potter’s words, “I know it when I see it.”

This overbroad and clearly fallible definition is soon to become official federal policy. Moreover, the penalties for violating this new, elastic legal pretext could be incredibly severe. Clearly designed to handicap pro-Palestine speech and/or any humanitarian action, its authors intended to create an impossibly elastic definition, such as the one adopted by the IHRA, to further extend federal protections for Israel

in contemporary American discourse. At the same time, adopting it would have the concomitant effect of tightening the noose around those with a humanitarian defense of the Palestinians, their right to life, even their very humanity within Washington’s operational halls of government.

CONSEQUENCES

Identifying Israel as a settler-colonial enterprise, for example, would violate the new act despite the similarities between Israeli actions in Gaza and the West Bank with previous settler colonial states like France in Algeria and Britain in Kenya. Additionally, any assertion that Israel’s policies are genocidal or resemble, in intent and/or implementation, that actions of the Nazis toward those they deemed “unworthy of life” would likewise be a clear violation and could very easily confront the author with legal consequences associated with racist hate speech. To put a finer point on it, for those who might consider this kind of sweeping legislative and discursive defense of Israel a positive step, it is not hyperbole to suggest that several Biblical passages would be sufficiently antisemitic to warrant censure and punishment for it states that the Jewish elders of ancient Palestine’s Jewish community were responsible for Jesus’ arrest and eventual crucifixion. Following along from the IHRA definition, wouldn’t the preservation of this

promote one line of political thought while criminalizing another.

WE’VE SEEN THIS BEFORE

Three-quarters of a century ago, the House Committee on Un-American Activities (HCUA, or alternatively, HUAC) heard public testimony from politicians, artists, actors and other well-known figures on the extent of their sympathy for communism as an ideology operating in the post-WW2 world. From 1946 through 1975, this congressional committee sought to identify and shame communists or socialists in the U.S., spending exorbitant sums of money to hunt down and publicly out members of the Communist Party of the United States and its allies. Through these proceedings, HUAC blacklisted artists, sullied reputations and cast a virtually indiscriminate net of aspersions nationwide not for any action that caused actual harm, but for the thought crime of (allegedly) supporting a political ideology contrary to our own.

Rather, legislation such as the recent HR 6090 intends to criminalize speech or acts moving outside the standard of Washington’s current policy priorities, namely, the unapologetic sustenance and support of Israel regardless of the level of violence it perpetrates upon the Palestinian people.

long-held Christian tradition be tantamount to antisemitic hate speech under the expansive new federal definition?

The new measure would therefore portend much more than a conditioning of speech around a marginalized American population. Rather, legislation such as the recent HR 6090 intends to criminalize speech or acts moving outside the standard of Washington’s current policy priorities, namely, the unapologetic sustenance and support of Israel regardless of the level of violence it perpetrates upon the Palestinian people. The measure recalls previous instances of federal legislation and attendant legal proceedings nakedly intended to

Does the proposed blanket and indiscriminate new definition of antisemitism portend the same kinds of consequences today? If so, does it not conflict directly with that most lauded of American values, the right to free speech?

Some have argued that it does. Opposing the measure was an odd coalition of progressive Democrats who recognize this newly passed bill’s blatant anti-Palestinian nature, along with a number of conservative small-government Republicans who believe that it goes too far in curtailing the freespeech protections clearly adumbrated in the Constitution. The latter group notably included the 2020 election-denier Greene

(R-Ga.) and alleged sex trafficker Matt Gaetz (R-Fla.), who, on May 1, opined on X that “this legislation is written without regard for the Constitution, common sense, or even the common understanding of the meaning of words.”

In this debate then, the adage holds true: Politics has once again made strange bedfellows aligning the viewpoints of the few openly pro-Palestinian voices in Congress — Rashida Tlaib (D-Mich.), Alexandra OcasioCorez (D-N.Y.) and Ilhan Omar (D-Minn.) chief among them — with the opinions of fringe and ultra-conservative politicians like the afore-mentioned Gaetz and Greene. The question remains whether this bizarre coalition will have enough influence to stop the Antisemitism Awareness Act before it passes through the Senate and becomes federal law governing thought, speech and action within the U.S.

As Israel’s genocidal war rages on, the U.S. enters another feverish election cycle. The office of the presidency is once again to be contested by two venal and self-interested candidates from either end of the narrow spectrum that circumscribes political opinion. As in 2020, in 2024 these same two wealthy, nepotistic, self-serving and ancient white male presidential candidates disagree on virtually every major talking point concerning American domestic and foreign policy. And yet, one after the other they’ve publicly embraced Israel in all of its violent manifestations time and time again (Joe Biden’s recent decision to delay weapons sales to Israel ahead of their catastrophic invasion of Rafah notwithstanding — especially when the U.S. has already supplied $800 million worth of weapons for the most recent Israeli campaign against Palestine).

And like the rabid, knee-jerk nationalism embraced by the House Un-American Activities Committee during the 1950s and 1960s, the Antisemitism Awareness Act promises to provide whoever should inhabit the office from 2024-28 with ample firepower to continue to identify and criminalize specific forms of speech. In effect, this act would condemn expressions of Palestinian humanity while creating yet more freedoms and discursive space around speech championing Israeli policy and practice no matter how brutal, illegal or inhumane. ih

Luke Peterson received his Ph.D. from the Faculty of Asian and Middle Eastern Studies at The University of Cambridge — (King’s College). His new book, The U.S. Military in the Print News Media: Service and Sacrifice in Discourse, has been published by Anthem Press.

Crackdown Déjà Vu?

New and Ongoing Threats to Muslim Nonprofits

BY SAHER SELOD

In recent years, Muslim individuals, businesses and nonprofits in the U.S. have reported facing discriminatory practices at some of the nation’s largest banks and financial institutions.

In its 2022 American Muslim Poll, the Institute for Social Policy and Understanding (ISPU), sought to gain an empirically grounded sense of the “banking while Muslim” phenomenon. (ISPU is a non-partisan research and education organization that conducts research exclusively on American Muslims.) Our findings are clear: Muslims do face challenges at a higher rate than other religious groups. Over 25% of the Muslims surveyed responded that they faced issues while banking, including challenges with business accounts (64%) and nonprofit accounts (62%), opening up a personal account (40%), having a personal bank account suspended or closed (30%) and being denied having payments sent or received via a personal account using PayPal or Venmo (30%). Mohamad Ali’s May 21 op-ed in the Boston Globe, “Targeting

Muslims while they bank,” highlighted their experiences using PayPal.

ISPU’s data proves that these are systematic incidents. Lawmakers, including Sen. Elizabeth Warren (D-Mass.) and Rep. Ilhan Omar (D-Minn.) have urged financial institutions to “modernize” policies that implicitly discriminate based on ethnic and religious background (Rowaida Abdelaziz, “Dozens Of Lawmakers Urge Banks To Stop Discriminating Against Muslims,” www.huffpost.com/, Dec. 2, 2022). And the Office of the Comptroller in New York City used our data to press for less discriminatory policies among banks the city certified to receive deposits from New York City agencies.

In the aftermath of a wave of student protests against the war on Gaza as part of a larger grassroots advocacy movement critical of U.S. policy in the Middle East, Muslim charitable, non-governmental and nonprofit organizations, as well as institutions, are facing increased scrutiny by policymakers. This has emerged in the form

of media attention, statements by policymakers and proposed legislation, such as H.R. 6408, which would give the executive branch sweeping powers to dismantle organizations the administration says have provided “material support” to terrorist organizations (Mike Zamore and Kia Hamadanchy, “A disturbing national security bill could silence nonprofits and college protests,” https://thehill.com/, May 8).

ISPU hosted a webinar on May 23 with three expert speakers, which tied its research on “Banking While Muslim” to this bill that would have massive implications on Muslim individuals and organizations.

Gerald Fitzgerald, PhD (Schar School of Policy and Government, George Mason University) discussed findings from his report, “Mapping Anti-Muslim Discrimination and Information Manipulation and its Impact on Humanitarian Aid and Development,” which outlines how nonstate actors promote misinformation about Muslim charitable organizations. He identified some groups, such as the Middle East Forum, that intentionally generate misinformation about Islamic charitable organizations, specifically perpetuating the myth that they are tied to terrorism.

One way they do this is by manipulating sites, like Wikipedia, to produce a “negative slant” on targeted organizations. The other way is by sharing misinformation with respected journalists to produce an ongoing negative cycle. These groups share this false information “discreetly” with banks, which then go on to create difficulties for Muslim charitable organizations.

Fitzgerald also discussed how other groups, like the Endowment for Middle East Truth, legitimize this misinformation and try to push it into the political realm, via lobbying Congress to pass legislation that targets these organizations. The report mentions the Islamic Relief and Baitulmaal, among other organizations, that have historically and continue to provide aid to Palestine. (Note: Islamic Relief USA and LaunchGood supported ISPU’s Banking While Muslim research.)

Robert McCaw (department director, CAIR government affairs) spoke about the dangers of HR 6408, also known as S. 4136 in the Senate. He stated, “During its House debate and prior to its passage, but not in the Senate, lawmakers were specifically targeting and discussing campus groups like Students for Justice in Palestine and Jewish

student groups.” He stated that the bill would have a detrimental impact on Muslim, Arab and other organizations that advocate for Palestine.

TAX-EXEMPT STATUS

Specifically, it would give the Secretary of the Treasury broad discretionary powers to strip organizations of their tax-exempt status, thereby chilling free speech. McCaw noted that Muslim organizations and mosques are

as allowing protests on its campus, because it will be marked as supporting “terrorists.” While he noted that this may not hold up in court, universities may choose to curtail free speech to avoid this designation and its ensuing hassles.

What can be done to protect Muslims’ civil rights and free speech, particularly those advocating for Palestine? Fitzgerald advised that they pay attention to sites like Wikipedia to prevent the spreading of misin-

In the aftermath of a wave of student protests against the war on Gaza, as part of a larger grassroots advocacy movement critical of U.S. policy in the Middle East, Muslim charitable, non-governmental and nonprofit organizations and institutions are facing increased scrutiny by policymakers.

vulnerable to becoming government targets by being marked as “terrorist supporting” because of this bill. Additionally, he noted the massive financial impact on organizations that have lost their tax-exempt status, for this designation would engender ongoing legal battles.

Kia Hamadanchy (senior policy counsel, ACLU) raised due process concerns that come with giving the Treasury Secretary such vast authority to determine what evidence they will use in this regard. Furthermore, organizations won’t know what evidence has been presented before their tax-exempt status is terminated. Hamadanchy also confirmed this would chill free speech because nonprofits would avoid this designation of “terrorist supporting” or “terrorist sympathizers.” He stated that this bill would provide the “IRS investigative authority to harass nonprofits,” and could be used by an authoritarian government against their political opponents.

He also gave a hypothetical example of how this policy could affect non-Muslim organizations. Hamadanchy said that because some Congress members are equating student protesters with Hamas, this bill would enable the Treasury Secretary to strip any university’s nonprofit status if it is seen

formation. Anyone can correct and edit this misinformation. McCaw called for vigilance about the laws and policies that the House and Senate are proposing to pass, including HR 6408/S. 4136. Muslim Americans, he said, are more civically engaged than ever before and more institutions are advocating for their civil rights.

Hamadanchy noted that the bill passed the House because it “flew under the radar” and that the community needs to pay closer attention to such legislation. He also stated that many of the House members voted to pass it without doing more research into the actual bill and its impact. Bringing attention to this bill is imperative to ensure it doesn’t pass the Senate.

CAIR started a campaign so citizens can contact their Senators and demand that they reject S. 4136. Additionally, 134 organizations, including civil liberties and human rights ones, signed and sent a letter to the U.S. Senate Committee on Finance and the Senate about the bill’s dangers. Even if the Senate version does not pass, the investment of lawmakers in this effort is troubling and could later be redirected to make this policy a reality through other means. ih Saher Selod, PhD, is director of research, Institute for Social Policy and Understanding.

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Keeping Hope Alive During a Genocide

Working Toward Sustainability in Nonprofits

BY SUNDUS ABRAR

Muslim nonprofits primarily depend on the generosity of donors. Ramadan is the peak season for fundraising because of the promised reward of good deeds being multiplied. This drives many to prefer fulfilling the obligation of zakat during Ramadan, even though it can be given at any time.

Zakat is broadly calculated as 2.5% of savings and investments. In the same vein, Muslims also give more voluntary charity (sadaqah) in Ramadan. This remarkable generosity in Ramadan is neither consistent after it, nor is it indicative of long-term trends. This sporadic shift in monetary contributions is further amplified when Muslims redirect their contributions primarily towards supporting people struggling across the globe. This Ramadan, many Muslims also donated to Gaza relief. “Of course Muslims should continue to give to international causes which are so important, but a portion has to be shared here,” said Saima Azfar, Regional Director of ICNA Relief Midwest.

“People give a lot during Ramadan, and then there is very little for some time after,” said Nawal Ali (fund development coordinator, ISNA). “Global crises do take attention away from local efforts. The potential of community events to benefit the ummah may feel

like a secondary concern when people are grappling with the basics and lack of security.”

She believes Muslim communities often feel compelled to direct more money toward providing relief for dire shortages of food, shelter and health during man-made crises or natural disasters, which do evoke a stronger response. However, efforts to benefit local communities must be given due attention too. “You need to build a community for it to thrive,” said Ali.

Community events can build confidence in individual members, encourage more involvement and collaboration from individuals. Through this, communities can be more aligned and allow them to be more effective in serving locally and globally. Maintaining a steady focus on community support services can be achieved through consistent communication and monetary support. She encourages all organizations to focus on feedback and responding to criticism.

REMEMBER YOUR NEIGHBORS

Many organizations grapple with shifts in charitable contributions when Muslims direct their contributions primarily toward global efforts.“The need is still here. One in 5 children are hungry in our own neighborhoods. We cannot stop here. We must continue to serve our neighbors too,” Azfar said.

ICNA Relief’s efforts seek to provide Muslims with, among other help, food, housing and health services. Some programs may qualify for federal grants, but the organization primarily depends on fundraising. Despite the proximity of the many programs addressing local Muslims’ needs, donors sometimes lose perspective of them when responding to issues affecting the ummah Abdullah Syed (development coordinator, A Continuous Charity [ACC]), agrees. ACC entrusts Muslim students with interest-free loans, thereby emphasizing the importance of relevant outreach. “I do believe that whenever there is a disaster, whether natural or man-made, people end up giving more. However, it’s not a finite pool. We saw that in Covid, people had increased their giving to ACC,” he remarked.

At the onset of the genocide in Gaza, ACC cancelled fundraising events in October through December in response to the sheer devastation Still, reframing and recommitting to local efforts has the potential to benefit Muslims the world over. “The best thing to do is to continue our mission and look towards long term goals. For us, educating our community allows us to have a louder voice. If we can educate our community we are able to create future leaders who can be changemakers in all fields possible,” Syed said.

DIVERSIFIED FUNDRAISING

Muslims Understanding and Helping Special Education Needs (MUHSEN) also relies on the generosity of donors. However, they understand the critical need in Gaza and other parts of the world.

“One thing we always remind donors and those fundraising for us is that there is room for both; one can support a humanitarian cause as well as our mission,” said Kiran Ahmad, MUHSEN Development Coordinator. “Our goal as a nonprofit is to fill the gaps of service that other organizations have not been able to. Grants, crowdfunding, donation matching, and fundraising during different times in the year have kept us growing.” Nonprofits should work to be mindful in how they advertise with funds. “We try to spread our mission through primarily showcasing our work as it speaks for itself,” Ahmad added. In her experience, private donor dinners tend to have better outcomes

in recognizing the motivations of donors can relay into effective communication. “Diversify. People respond to different asks at different times,” said Syed. When donors are updated and receive gratitude for their contributions, it translates to a sustained relationship between a nonprofit organization and its contributors.

OPERATIONAL COSTS ARE NECESSARY

This meticulous approach requires some funding to be allocated towards operational costs. Operational costs are crucial to sustaining and growing organizations’ efforts. For instance, necessary systems to study an organization’s status and staff to consistently drive efforts could be some of the operational costs necessary for long-term success and implementation of programs. Yet donors are often weary of operational costs. The sentiment is that the donation is not going to aid the beneficiaries of the program. “That’s

patterns. Endowments can cover ongoing long-term operational costs thus minimizing this ask which causes much hesitation. While conveying the immediate benefit of this approach is challenging to convey, it is imperative to support nonprofits as they strive towards sustainability and educate our communities of the potential return on the various halal investment opportunities such as Islamic mutual funds, real estate, start-ups and more.

“This is a vital need. You can’t serve and continue with an organization on a day-today basis. We have endowment funds. We are encouraging donors to give on a recurring basis, seeking grants from foundations, and seeking government funding,” Azfar emphasized. Grants do offer some reprieve, but often come with guidelines that can restrict an organization’s capacity to serve. “We want to provide our families with extra support and help them holistically. Sometimes grants don’t take this into consideration. Endowment must take precedence for the longevity of support efforts.”

Syed believes that Islamic organizations should always consider global events. At the onset of the genocide in Gaza, ACC cancelled its October through December fundraising events in response to the sheer devastation. Still, reframing and recommitting to local efforts has the potential to benefit Muslims the world over.

for fundraising as special needs families are not always able to partake in the Ramadan social events.

A gap in communication and awareness certainly contributes to inconsistency in donations. In Azfar’s experience with ICNA Relief’s efforts, communities respond better to requests when they are informed of the ongoing needs close to them. “As a community, we are behind on planning, and we must strategize. We are very reactive,” said Azfar. Planning and reflection are crucial for nonprofits to sustain and grow their programs to consistently meet the needs and demands of community members. “What I have noticed is people like to donate to people. They may respond better to a specific ask,” said Syed. An intentional approach

one of the biggest problems in the Muslim community — not understanding that you do need that operational dollar. We have to run the organization — it’s like a car. Just by simply having a car you are not going to get anywhere. You have to have gas to go from point A to point B. The money any organization needs to operate is the gas, “said Syed.

Fundraising is a constant effort, and the results are not guaranteed. A nonprofit must diversify its means of generating revenue to ensure that it can sustain and consistently extend its services. Operational costs enable the staff to implement the appropriate tools to plan and implement long-term programs.

Directing funds to endowments and investing is a promising approach to overcoming the inconsistencies in fundraising

The Muslim community should be aware of financial trends and take them into observed consideration when approaching sustainability in nonprofits. A historical and unprecedented transfer of wealth is anticipated. “The Great Wealth Transfer” is expected to take place over approximately the next two decades where approximately $70 to $90 trillion will be inherited from baby boomers. “This is a huge area of opportunity that may not come again. Muslims can really benefit, and this can be utilized for creating meaningful change, “ said Syed. One way for the Muslim community to maximize this opportunity is to consider listing Non-profit organizations as beneficiaries in wills. “Planned giving is often overlooked in the Muslim community, and something that should be looked into,“ said Syed.

While Muslims need to be informed and responsive to the struggles of the global ummah, we must not lose sight of our ability to create long-term change. “We need to step up, put our brains together and join hands to think how we can protect future generations,” Azfar contended. “We need to craft a thoughtful approach to see the sustainability of nonprofits and amplify the potential of the Muslim community to advance in all areas.” ih

Sundus Abrar is a resident of Chicago, parent of two, and an elected representative in the Local School Council. Additional reporting by Yusra Shakaib.

Cookies Without Conscience

Girl Scouts Troop Disbands Over Gaza Fundraiser

BY NAYAB BASHIR

There is an American dream beyond the standard striving for upward mobility. It’s a dream of inclusion and integration, of equity. Perhaps that is what some mothers were looking for when they signed their daughters up for Girl Scouts Troop 149.

The Girl Scouts has long been a coming-of-age rite of passage. One in three women in the U.S. was a Girl Scout at some point in their life. The organization claims to build “girls of courage, confidence, and character, who make the world a better place.” Unfortunately, as of late, some disagree.

This past cookie season, Troop 149 of St. Louis, Mo., wanted to sell bracelets instead of cookies and donate the proceeds to Palestine. Not long after they announced their plans, their parent chapter, the Girl Scouts of Eastern Missouri, aggressively responded with a very clear message that the organization didn’t participate in political and partisan activities: “Girl Scouts of Eastern Missouri and Girl Scouts of the United States have no other choice than to engage our legal counsel to help remedy this situation and to protect the intellectual property and other rights of the organization” (Erum Salam, “Girl Scout troop disbands after parent chapter blocks Palestine fundraiser”, March 5, 2024, The Guardian).

American. The stark contrast of the organization’s response to the Ohioan troop and her own stirred memories of being excluded as a child because of her identity. Both her par-

courage, confidence and character.” She feels it’s like following the Prophet’s (salla Allahu ‘alayhi wa sallam) sunnah — to use our values to make the world a better place.

ents were born in Beit Hanina, a West Bank village on the road connecting Ramallah to al-Quds (Jerusalem). Despite a daily yearning to return to her homeland, Abuhamdeh hasn’t visited her beloved Palestine since 2016. “Palestine is my home, my true love, and I dream of a day I can live there freely,” she states.

Every year, the troop put in a lot of energy into cookie season, selling about $8,000 worth of them each year. They followed each rule.

But this year was different, for there are no rules and policies when it comes to advocating against a genocide. Thus, the troop decided not to participate in the annual cookie season. “We believe that in times of crisis and hardship, it is crucial to prioritize empathy, compassion and support for those who are suffering,” Abuhamadeh said. “At such a time cookies didn’t feel like the right focus. We couldn’t fathom selling cookies when our brothers and sisters are being forced to starve. We couldn’t sell cookies during a genocide.

Not only was this surprising, but also hypocritical, as other Girl Scout troops had organized to help Ukraine after Russia’s February 2022 invasion. The Girl Scout’s website shows a troop in Ohio awarded one of the organization’s highest recognitions, the Girl Scout Bronze Award, for collecting medical supplies and packing first aid kits, friendship bracelets and cookies to be distributed in Ukraine (www.girlscouts.org/ en/site-search.html?q=ukraine).

HURT AND DISAPPOINTMENT

Aside from the fear that accompanies a threat of legal action, the situation was hurtful and triggering for Troop 149’s founder Nawal Abuhamdeh, a Brooklyn-born Palestinian

A freelance product designer and mother of four, Abuhamadeh has worked with various Islamic nonprofits in St. Louis. She and her husband have dedicated their lives to raising practicing Muslim children who will make a positive difference in the world. “We want to ensure that they have more opportunities as second-generation Muslim Palestinian Americans than we did as the first-generation,” Abuhamadeh said.

“This was one of the reasons behind founding the troop in 2019. My intentions were clear: ‘I wanted our girls to learn the skills they need to be strong, independent community leaders, using their Muslim identity as their superpower.’”

She believes the Girl Scouts’ mission aligned with her values of boosting “girls’

“I am no longer going to stay quiet to make other people feel more ‘safe’ or comfortable about my identity. How could anyone see images of children and people in shreds, videos of children being amputated without anesthesia, mothers screaming for their children, children begging for their parents and not do anything about it? It is all horrific. And the worst part is that this is all man-made and our ‘leaders’ are doing nothing about it.”

While the leaders may not be doing much, when the 10-year-olds in troop saw the images they were in tears and ready for action. They watched “Farha,” — a 2021 internationally co-produced historical drama film about a Palestinian girl’s comingof-age experience during the Nakba (https:// en.wikipedia.org/wiki/Farha_(film)), at a group movie night and followed it with a restorative circle with a mental health specialist where each girl cried and expressed their feelings about what is happening in Palestine. They said they felt guilty for being happy when kids in Gaza are being killed, displaced and injured.

The girls, of Pakistani, Jordanian, Somali

Girl Scouts use beads to make bracelets to raise funds for Gaza.

and Palestinian heritage, didn’t feel they could be happy selling cookies. They asked if they could sell bracelets instead to raise funds for Gaza. Adults agreed and quickly set their idea in motion.

GIRL SCOUTS DISAPPROVES

It is uncertain how exactly The Girl Scouts of USA found out about the troop’s plans. It was never a secret, as at the time the foundation’s reaction was unexpected.

Before Abuhamadeh could respond to the first email, she had three more in her inbox. She was afraid they may take legal action against her. The message was clear. The email called for immediate removal of all communication, social media posts and reference to the organization in the troop’s efforts, stating clearly that this was not an approved activity. Upset, confused and worried, Abuhamadeh contacted CAIR-Missouri and was asked to “keep them in the loop.”

“I independently responded to them, expressing that this is not political or partisan and how dire the humanitarian crisis is in Gaza.” More than anything, she was disappointed. She exchanged a few emails and texts with CAIR but was told that “they didn’t notice a discrimination case.” Some feel the matter is resolved; however, Abuhamadeh and her troop do not agree.

belonging, inclusion, and anti-racism as an organization and within our membership, and we will continue to ensure that we address all communities, including the Muslim and Arab communities. GSUSA will be working alongside our council partners to review this incident and make the necessary adjustments to prevent it from happening in the future. We realize we missed an opportunity to champion our troops while they make a difference.”

BRACELETS BRING BIG BUCKS

The troop disbanded because it felt that The Girl Scouts don’t practice what they preach. Prior to this situation, everything their troop had participated in embodied the organization’s values. Abuhamadeh ensured that the meetings and activities were girl-led, that members left each meeting better than they’d come, were honest and fair with each other and the people they were around and made their communities better through their service.

The Girl Scouts no longer holds any appeal for the former troop. “After their long silence, we aren’t expecting them to apologize. We’ve come to accept that, and [it] further makes us feel that we made the right decision to leave Girl Scouts. Their organization isn’t a good fit for us, who we are and the causes we stand for. If you aren’t pro-peace and anti-genocide, we don’t want to be associated with you. We’d prefer to stay on the right side of history.”

We believe that in times of crisis and hardship, it is crucial to prioritize empathy, compassion, and support for those who are suffering,” Abuhamadeh said. “At such a time cookies didn’t feel like the right focus. We couldn’t fathom selling cookies when our brothers and sisters are being forced to starve. We couldn’t sell cookies during a genocide.”

After CAIR contacted Girl Scouts, their chief executive, Bonnie Barcykowski, wrote that they “were disappointed and disheartened by what recently transpired” and they “recognize the greater clarity and additional education is needed regarding fundraising policies.” Further adding “this is a learning moment for our organization as we realize we can always do better. We know we should always lead with empathy and recognize the incredible need for kindness and compassion during this difficult time, we are also deeply committed to advancing

The resilient group of girls has moved onward and upward. On their first order form they sold 600 bracelets in two weeks. Once the story hit social media, they sold 2,106 bracelets in less than four days and had to close orders again. They called out to volunteers and were humbled by the response as people from all over southeastern Missouri and southern Illinois joined them to help complete and dispatch orders.

As of early May, the troop has raised over $20,000 for Palestine Children’s Relief Fund.

Abuhamadeh accepted every interview request from all media sources, including STLPR, NBC, Washington Post, The Guardian and more, but refused to interview with FOX for their biased and racist coverage of Gaza. “I wasn’t going to give them an opportunity to slice my interview into being the story that they want to tell, putting me in jeopardy of portraying me in a negative light.” Her daughter Mariyah Abdelbaset,11 joined her for an interview with NPR. It was an emotional moment for both. “It was my first interview with my daughter, and I was proud of her for using her voice. I was sad to hear her talk about how she doesn’t feel like she could be happy when the kids of Gaza are not. I was thankful that I was given the opportunity to tell our story, amplify the voice of Palestinians and could inspire others to stand up for what is right in the world. It is only when we are united that we can make an impact in the world.”

Unsure of what the future holds, Abuhamadeh and the girls are choosing to focus on the positive and hope to enter the new chapter with excitement and motivation to make a positive difference in the world. ih Nayab Bashir is a literature aficionado with an English literature degree to prove it.

The finished bracelets

Daily Struggles in Prison

Muslims Need to Step Up to End Discrimination Against Muslim Inmates

BY EMILY DUNCAN

“They try to make practicing Islam as hard as possible. We cannot hold ta‘leem (a weekly prison study group), nor can we wear hijab,” said Gloria, an incarcerated Muslima. “We take turns leading salah. It is so hard for Muslim volunteers to get approved to come lead the prayer and teach us.”

A sad mix of ignorance, bias and lack of support has left incarcerated Muslims in a dismal state. They face innumerable challenges, from lack of access to halal food to restrictions on when and how they worship. Their faith is challenged and mocked, and keeping their deen is made incredibly difficult both by circumstance and the people in charge.

“I’ve struggled with discrimination, retaliation and ignorance on all levels coming from administrations, correctional officers and inmates,” said Joe. “I believe they act out of bigotry and/or Islamophobia.”

Some of the things Joe and other Muslims behind bars must face include filing false disciplinary reports by using bribed confidential informants to provide false tales against either the prison’s Muslims or targeted toward Muslim scholars. They frequently cancel Friday congregational prayer, which is often the only opportunity in the week to gather. Muslim inmates are also often placed in isolation for several days. Non-Muslims disrespect the Quran and other Islamic texts by throwing them on the floor, tearing them and/or stepping on them during cell inspections (aka “shakedowns”).

Even something as simple as purification and avoiding najasa (filth) can become difficult when most cells are cramped and contain a toilet. If the qibla ends up being in that direction, it becomes a challenge to pray.

Due to prison uniform restrictions, many women who want to wear hijab cannot do so. Some men’s shirts may expose their waist

during prayer, which may invalidate it. Even though it’s illegal to deny these basic rights, Muslim inmates have to fight for every basic accommodation.

RAMADAN CHALLENGES

“There have been many occasions where we are blamed for events that happen in the world,” said Jason. “I have fought many legal battles over the years, from establishing jummah to being allowed to make prayer in congregation and to establishing a halal diet. Ramadan always brings out the most hate … [for] they hate having to accommodate the fasting schedule.”

Under the Religious Land Use and Institutionalized Persons Act of 2000 (RLUIPA), prison administrators are required to make reasonable provisions for their inmates’ religious rights. Yet the courts routinely rule that doing so cannot place an undue burden on the prison and that its administrators have every right to place a substantial burden on the prisoner.

“They don’t recognize our holidays or provide us with proper feasting, as they do with all other religions,” said Leon. “Nor will they allow speakers to come and speak to us or represent us as they do all others.”

Clifford said he heard one staff member comment that if it were left up to him he wouldn’t feed us at all.

Mecenia agrees, but doesn’t let this deter her. “The staff here have no respect for Muslims during Ramadan, but I don’t let them stop me. Some of the ladies get discouraged and want to argue. I refuse to break my fast for anyone. Allah won’t put more on a soul than it can bear. I remind my sisters of that.”

HALAL DIET CHALLENGES

Prisons frequently deny inmate requests for halal food, claiming it is too expensive or too much of a burden, even when they discover that halal distributors sell products at cheaper prices. If inmates are granted the right to halal meals, they are placed under strict

scrutiny and may face unjust punishment in other areas. They cite being held back from prayer services and having their religious possessions confiscated as retaliation. Many will choose to break their religious dietary rules to avoid persecution. One inmate chose to eat only peanut butter sandwiches for days. He should not have had to make that choice.

This reality stands in sharp contrast to a recent federal judge’s ruling that the so-called Q Shaman Jake Angeli, a key character in

other hand, I know that Allah only decrees for a believer that which is good for him. And while I may dislike being here, it is beneficial for me. And when it ceases to be beneficial for me is when I imagine Allah will allow me to be free from here. And Allah knows best. … What I find with these struggles is that it only motivates me to work harder, strive harder and try to be a better Muslim.”

Incarcerated Muslims are also working to change the system for a better future for

prisoners gained the right to sue state correction officials.

Today, federal prisons are still much better for Muslims than their state counterparts, thanks to rights won on the federal level. In Cooper v. Pate, 378 U.S. 546, the Supreme Court ruled for the first time that state prison inmates can sue in federal court to address their grievances under the Civil Rights Act of 1871.

If inmates are granted the right to halal meals, they are placed under strict scrutiny and may face unjust punishment in other areas. They cite being held back from prayer services and having their religious possessions confiscated as retaliation. Many will choose to break their religious dietary rules to avoid persecution. One inmate chose to eat only peanut butter sandwiches for days. He should not have had to make that choice.

In 2019, Calvin Pirtle, a practicing Muslim, was served pork chops. As his prison refused to accommodate him, he had to choose between consuming pork and going hungry. When he lodged a formal complaint, the prison worker who had served him pork knowingly tricked him into eating cereal that contained gelatin in retaliation. He sued the administrators at his prison involved in the cruel scheme and won his case (Pirtle v. Brooks et al, https:// law.justia.com/).

HOW YOU CAN HELP

Unfortunately, despite the battles fought and won by incarcerated Muslims for prison reform, they are still marked out for unfair treatment. You can help them beat the odds.

the Capital riots of January 2021, should be allowed to receive organic foods as part of his religious rights, even though there was no proven correlation between Shamanism and an organic diet. This brazen double standard only highlights the struggles of incarcerated Muslims.

It’s no coincidence that Muslims in the US prison system are singled out among all religions, victims of prejudice and vitriol. From wardens and guards to cellmates, the widespread reports of Muslims plagues the prison system, especially in state facilities where religious and prisoner rights are generally less regulated.

A RAY OF HOPE

However, it’s inspiring to see how many Muslim inmates remain faithful and handle these challenges gracefully.

“Of all the stumbling blocks I’ve faced along the way, the only real difficulty I face is the struggle with myself, being patient with my circumstance and with what Allah has decreed for me,” Jason said. “Sometimes it can be difficult to accept my sentence. On the

Muslims and peoples of all faiths in the prison system and beyond. After all, there’s a long history of Muslims standing up for their religious freedoms through legal action.

The Nation of Islam (NOI) was advocating for prison reform as early as the 1940s, when some of its leaders were imprisoned for refusing to serve in the armed forces. The rights to study, pray and be paid for their labor were all fought for by Muslims who felt that incarcerated people should be given the same basic rights as the general population.

The courts of the 1960s granted many prisoner rights in response to the cases filed by the NOI (Hernandez D. Stroud, “Judicial Interventions for Inhumane Prison and Jail Conditions,” Oct. 24, 2023, The Brennan Center). In the latter half of the decade, several cases brought forth by Muslim inmates resulted in huge wins for prison reform. For example, both the corrections officers’ ability to interfere with legal communication between an inmate and his/her lawyer and the prison officials’ ability to ban “inflammatory” literature were limited, and

Craig said that he wants people to know that many Muslims are sincere about their deen “It’s not just a pastime while we’re in prison.” Incarcerated Muslims get no support within the prison system and have little coming in from the outside. However, a few organizations like Tayba Foundation and a handful of dedicated volunteers are trying to support them with educational and legal resources.

“I wish Muslims in free society could understand the mistreatment and the prejudice that we are subject to because of our faith,” said Clifford. “They need to understand how much we need support from the Islamic community while we are in this environment. The Christians get a lot of support. It’s heartbreaking sometimes.”

If you would like to help, consider donating to Tayba Foundation (taybafoundation. org), as doing so is both tax-deductible and zakat-eligible. This money is used to provide incarcerated Muslims with Islamic study materials, re-entry support and legal resources to help them fight injustice from behind bars. ih

Emily M. Duncan is a New York-based, Canadian-born freelance writer with an undergraduate degree in theater. A Tayba Foundation worker since 2020, she is passionate about language learning, social justice and family recipes.

The Vanguard of Islam in America

“The Moslem Mosque” Marks 117 Years

BY MISBAHUDDIN MIRZA

On a quiet residential street in New York City’s Riverside neighborhood of Williamsburg, Brooklyn, sits the “Moslem Mosque” — a quaint 117-year-old wood-framed structure in an increasingly affluent area.

In 1907, recently arrived Tatar Muslim immigrants formed the Lithuanian Tatar Society. In 1927, the name was changed to formally incorporate the American Mohammedan Society, Inc. (AMS).

In 1935, the community purchased the property on Powers Street from the Methodist Episcopal Church and added a crescent to its turret. The building’s existing wooden exterior matched the exterior of the Eastern European mosques they had left behind. All that was needed was to provide interior wood paneling to overcome the nostalgia of the Lithuanian mosques. This was promptly accomplished.

The AMS was formed by a group of Lithuanian (Lipka) Tatar Muslims who wanted a place to pray, socialize and impart a Quranic education to their younger generation.

Islamic Horizons spoke to the Brooklynborn Marion Sedorowitz (B.S., M Pharm., St. John’s University) and the Queens-born Alyssa Ratkewitch Haughwoot (M.A., Pratt Institute, Brooklyn), the mosque’s treasurer and vice president, respectively.

This formerly vibrant center, once teeming with energetic children learning to read the Quran, running around playing while grownups gathered to socialize and dine on ethnic delicacies and reflect on bettering

In the old country, the Jamia played a central role in the activities of these small communities such as Iwie in Belarus.

American acculturation of the succeeding generations that was primarily responsible for “the slow egress from the Society” (as it was referred to) that occurred within the first generation of immigrants.

their children’s future, is now a shadow of its former self. Unfortunately, the American melting pot has had a major impact on it. Sedorowitz blames inter-religious marriages as a key factor. A secondary reason is people moving away to find jobs elsewhere. Now this well-kept mosque, eerily quiet and desolate, is open only on those days announced on its Facebook page’s annual calendar and for members’ weddings and funerals.

Robert Shabanowitz, Ph.D., a lifetime member and current board member of the Brooklyn Mosque, opined that Lipka Tatars intermarried from their first arrival in Lithuania, often taking the names from their Lithuanian spouses. Shabanowitz had served as a laboratory director for in vitro fertilization, first at the University of North Carolina at Chapel Hill, and then at the Geisinger Medical Center in Danville, Penn. He believes that it was most likely the

Prior to this, there was very limited loss due to intermarriage. “Both my parents were Moslem, as well as all my aunts and uncles and first cousins. Intermarriage was more a secondary consequence of this desire to become Americans. Another prevailing factor was the decline in the importance of religiosity in the lives of second and third generation congregants. In the old country, the Jamia played a central role in the activities of these small communities, such as Iwie in Belarus.

“Early on in our history of arrival to America, there was an immediate diaspora and settlement into other smaller L ipka Tatar communities and families in Pennsylvania, Massachusetts and Connecticut. Centrally located was the American Lithuanian Society, the first incorporation of our Society in 1907. It is true that the majority of our congregation came to reside in the New York City area, mostly because this is where they could easily find work, such as the furrier business, an occupation known to them from Europe. Those settling outside the New York City area often found work in the coal mines or were able to start farming.

“A major loss of congregants occurred as second and third generations became educated. Once again, religion as a binding cement became less important as children

Exterior of the Moslem Mosque on Powers Street, Brooklyn, N.Y.

Interior of the Moslem Mosque on Powers Street, Brooklyn, N.Y.

Certificate of incorporation, dated 1927 and signed by Secretary of State Robert Moses.

attended public school and college and eventually moved away from the city to find employment. In fact, a few first, and many second generation members would celebrate well known Christian American holidays such as Easter and Christmas as simply secular holidays because they may have been the only Moslems in their public schools.”

Sedorowitz says she was the only Muslim in her school — Hauppauge High School — and that her school friends learned about Islam when she took the day off to celebrate Eid.

A LITTLE HISTORY

New York City has come a long way. A recent Columbia University study showed that 10% of NYC school students are Muslims and that Eid is an official school holiday.

Sedorowitz also described the 1960s environment, a time when some neighbors had suddenly become concerned about the mosque, despite its decades’ long presence. Fortunately, the neighbors’ realized that their fears were misplaced, and normalcy soon returned.

Writing in the Dec. 26, 2018, edition of Bedford + Bowery, Zuha Siddiqui stated, “An article in a 1935 issue of The Muslim World Journal describes 104 Powers Street as a three-story wooden building that is the ‘only real mosque which exists today in America.’”

Tharik Hussain, writing in the Oct. 23, 2017, issue of Arab News says, “The mass arrival of global immigrants at the turn of the 19th century led to several early Muslim communities being set up across America. Near Ross in North Dakota, a large rectangular, brick and wood building was used as a

mosque by local Syrian and Lebanese immigrants in 1929. It was knocked down in the 1970s. Then, about twelve years ago, a tiny, brick ‘mosque’ with a dome and ornamental minarets was erected as a reminder of where it once stood. Another group of Syrian and Lebanese immigrants built the Rose of Fraternity Lodge — later called the Mother Mosque — in Cedar Rapids, Iowa, in 1934. It also fell into disrepair in the 1970s. But unlike the one in Ross, the Mother Mosque was rescued and renovated to serve as a heritage and education center.”

The Tatars are Sunni Muslims from the historic, fabled Golden Horde Khanate of the Mongols who, after their conversion, protected fellow Arab and Turkic Muslims by fighting their unconverted Mongol kinspeople of the other khanates who were threatening to take revenge for their defeat at Ain Jalut (1260).

Fast forward to Amir Taimur (Tamerlane, 1336-1405) who defeated and chased out Khan Tokhtamysh of the Golden Horde. So, the Tatars moved to the Grand Duchy of Lithuania, ruled by Vytautas, where they eventually settled down and served as fierce warriors in service of Lithuania. The Tatars now live as minorities in Poland, Belarus and Lithuania.

Lithuania was politically an integral part of Poland from 1569 until the end of the 18th century, when the latter’s partitions placed it in the Russian Empire.

THE COMMUNITY TODAY

Agnieszka Pikulicka-Wilczewska, writing for Al Jazeera on Aug. 25, 2018, describes that despite 600 years of maintaining their identity, there is now a real fear that the Tatars will steadily lose their culture. “I would compare

Polish Tatars to the Catholic Church in the West. It is a light version of Islam,” Tomasz Miskiewicz, mufti of Poland and chairman of Poland’s Muslim Religious Association, told Al Jazeera. “There are places where Friday prayers do not take place at all and places which are increasingly becoming history. It is a drift away from our identity.”

Inter-religious marriages are becoming common among the younger generation. “It used to be unthinkable. There were such situations, but it was a taboo,” says Dagmara Sulkiewicz, a Tatar religion teacher from Białystok. “Two weeks ago I was invited to a real Tatar wedding. But it is a relic.”

The New York–New Jersey–Connecticut tri-state area is blessed with a very large Muslim population from diverse backgrounds who live in a harmonious mosaic. For example, while Astoria’s Bosnian Mosque and its Montenegrin Mosque have some exclusive traditional community events and get-togethers for linguistic reasons, five times a day they are full of Bangladeshi congregants.

A mosque comes to life due to the presence of its daily congregants. Maybe this Tatar Mosque should consider adopting the Bosnian and Montenegrin Muslims’ model for opening their beautiful landmark mosque for daily, or at least Friday, prayers. The arrival of the young Pakistani imam to lead tonight’s taraweeh prayer for a Zoom broadcast to other Tatars in the U.S. gives hope that New York’s Tatar Muslims might be open to pondering this vital idea. ih

Misbahuddin Mirza, M.S., P.E., is a licensed professional engineer, registered in the States of New York and New Jersey. He served as the regional quality control engineer for the New York State Department of Transportation’s New York City Region, authored the iBook “Illustrated Muslim Travel Guide to Jerusalem” and has written for major U.S. and Indian publications.

Marion Sedorowitz.

Friday Night Class in the 1950s, Moslem Mosque on Powers Street, Brooklyn, N.Y.

PHOTO:

MUSLIMS LIVING AS MINORITIES

Can India Hold Kashmir at Gunpoint Forever?

Indian Authorities Target Journalists, Academics and Others

BY TARIQ AHMED

Just about everyone who has not PUT his/her head in the proverbial sand acknowledges that Kashmir’s political history is a litany of betrayal, manipulation, massive state-sponsored structural and militaristic crimes, as well as human rights violations. All this has been enacted by the rulers, politicians, political and military establishments, and India’s nationalist media warriors against a hapless people demanding an end to the settler-colonial occupation of their land.

Repression, erasure, disempowerment, invisibilization, a devious combination of assimilationist and eliminationist strategies, along with dehumanization of the subaltern Kashmiri and appropriation of Kashmir’s history, have been foundational to and constitutive of India’s settler colonization project.

These violations, described by international legal luminaries as “crimes against humanity,” have surpassed the threshold of crimes under international law. The Office of the High Commissioner for Human Rights has observed, “Impunity for human rights violations and lack of access to justice are key human rights challenges in the state of Jammu and Kashmir.”

human rights violations and impunity for killing, maiming, and silencing dissenters. A settlement-colonization enterprise cannot afford such concessions.

CRACKDOWN ON DISSENT

Several journalists — some of whom have won Pulitzer awards — have been detained, tortured or denied their right to travel abroad by confiscating and canceling their passports, as detailed in a recent report by the Kashmir Law and Justice project titled “They Should Be Beaten and Skinned Alive: The Final Phase of India’s War on Kashmir Civil Society” (March 21, 2024, https://www.kljp.org/).

However, the international community has primarily looked on silently, just as they have in Gaza when there is ongoing genocide, occasionally making perfunctory noises. In unwitting ways, these amount to endorsing India’s occupation of Kashmir and the genocide in Gaza.

MOST MILITARIZED ZONE IN THE WORLD

Kashmir’s landscape simmers with unease and indignant resignation. Military bunkers, concertina wires, unmarked mass graves, a panopticon of digital surveillance, and militarized medical spaces and schools dot the landscape. The people’s memory is soaked with the countless rapes, killings, blinding, murders, tortures, disappearances and imprisonments.

Fear permeates every corner of people’s lives. Indian authorities have targeted human rights advocates, journalists, academics, and civil society members in the occupied colony.

Its obsession with entrenching the occupation means that India shows no interest in a form of transitional justice that addresses the root causes of the long-standing discontent and ends egregious

The family of prominent human rights advocate Khurram Parvez has endured harassment and incessant house raids during his incarceration in India’s high-security prison. Listed among Time magazine’s 100 Most Influential People of 2022, Parvez has been described as the “modern-day David” who has been “silenced, for his voice resounded around the globe for his fierce fight against human rights violations and injustices in the Kashmir region” (Rana Ayyub May 23, 2022, https://time.com).

Several academics have been expelled from their university positions and incarcerated. Measures against academics and scholars include close surveillance, intimidation, and harassment. Dr. Sheikh Showkat (principal, Kashmir College of Law) was charged with sedition for raising Kashmir at a conference 14 years ago.

The Indian authorities have intimidated, harassed, and detained Kashmiri poets and musicians. Despite being hunted by the government forces, these activists have chosen to go underground to continue making protest music.

As India’s lawyer community shuns Kashmiri students nationwide, vigilante groups and law enforcement abuse, harass, intimidate, and kill them equally brutally. Among the flimsiest charges against the students are their alleged or actual celebrations of Pakistan’s T20 World Cup victory over India.

POLITICIZING LAW AND LEGALIZING REPRESSION

In what Haley Duschinski and Sankar Gosh have described as “occupational constitutionalism,” the ruling Hindu nationalist party of Prime Minister Modi has unashamedly politicized the law and

Human Rights Advocate Khurram Parvez.

PHOTO COURTESY

BILAL BAHADUR

legalized repression in Kashmir. The colonizing authorities have used several laws to suppress Kashmiris and justify repression, including the Jammu and Kashmir Public Safety Act, 1978 (PSA) and the Armed Forces (Jammu and Kashmir) Special Powers Act, 1990 (AFSPA).

PSA is the primary tool used against dissenting voices to justify capricious and prolonged incarceration. Amnesty International describes it as “lawless law.” Military administrations use the AFSPA, the other equally brutal tool, as a sword and a shield to suppress dissent while shielding themselves from accountability. The law provides them with the cover of impunity.

In contravention of international humanitarian and human rights laws, the state privileges AFSPA and PSA over India’s Protection of Human Rights Act (1993) and the Universal Declaration of Human Rights (1948). Detention without trial for two years under the PSA violates fundamental principles of justice such as equality before the law, formal charge sheets, due process, and access to counsel. Those police and military personnel who misuse this instrument of suppression to win medals for killing dissidents are never held accountable.

Athar, 16, along with two other civilians, was killed in a staged police encounter in December 2020. A counter-terrorism charge was filed against his parents and other family members when they demanded the deceased’s body.

DIGITAL PANOPTICON

them, undermining their recruitment and any attempts at mass mobilization.

As a result of this preemptive repression, paramilitary personnel defile, harass, watch, prohibit, detain, torture, and kill members of such organizations to increase the costs of supporting resistance to Indian rule.

In denial, the colonizing power uses police and army spokesmen as objective purveyors of the reality on the ground, minimizes Kashmiri political resistance and justifies dubiously legalistic and excessively militaristic retaliation as a legal response to the assumed “threatening law-and-order situation.” In Kashmir, any challenge to Indian hegemony is hideously portrayed as a threat to India’s national security and territorial integrity.

Despite what India would have the world believe, the petitioning of national security and preventive incarceration laws against Kashmiri dissenters is not an exceptional and extraordinary or extra-constitutional measure. These cherished cutting-edge tools with which they chisel the settler-colonial Hindu state are constitutive of and integral to their Brahminical colonial-settler enterprise.

The military authorities are utilizing technology-assisted surveillance and predictive tools against Kashmiris as a means of force-multiplying their physical repression. The government requires business establishments to install CCTV systems and submit their daily recordings to the government.

With this unmistakable digital panopticon, the Kashmiris will be surveilled for alleged anti-Indian activities in public spaces and any mass mobilization attempts by people already besieged at gunpoint.

Amnesty International (AI) is concerned about the intensifying clampdown in Kashmir in recent years. It has noted that the Indian government has sought to gain increased control through “a system of laws, policies, and practices that systematically annihilate critical voices and violate the rights to freedom of expression and opinion of journalists and human rights defenders.”

WEAPONIZING MEDIA

The settler colonial authorities have used weaponized media as one of their most potent soft repression tools. The nationalist press reframes resistance as anti-national. Rather than deliver the facts as they are, allowing for a more neutral and in-depth analysis, the media manufactures the consent of unsuspecting Indians for military violence against Kashmiris by invoking terrorism and generating anti-Kashmiri and anti-Pakistan sentiment.

Settler-colonial authorities have designated and then banned several resistance groups as unlawful associations. Labeling them as such is meant to stigmatize, discredit, and delegitimize

DISABLING AND ERASING KASHMIRI MEMORY

Despite what India would have the world believe, the petitioning of national security and preventive incarceration laws against Kashmiri dissenters is not an exceptional and extraordinary or extra-constitutional measure. These cherished cutting-edge tools with which they chisel the settler-colonial Hindu state are constitutive of and integral to their Brahminical colonial-settler enterprise.

Through its deceitful political maneuverings and brutal militaristic doctrine, the Kashmiri political-military establishment has elevated Kashmiris’ resentment to a point beyond repair. Courtsanctioned repression, glamorized by its cabal of anti-Kashmir and anti-Pakistan rhetoric in the media, has stifled all voices of colonized territories.

As Kashmiris are portrayed as pro-Pakistan (and therefore anti-Indian) agents, state-sponsored violence is justified. As its repressive regime has evolved, the state has unleashed its settler-colonial agenda with full force. This agenda aims to disempower, erase, and replace Kashmiri memory and history with Indian memories and histories.

In the long run, India wants to hold Kashmir forever, even if it must be held at gunpoint. In Kashmir, asymmetric power relations make Kashmiris vulnerable to colonizers on all three levels: materially, psychologically, and physically. For them, a long haul is ahead. They are digging their heels in for now. ih

Tariq Ahmed, an observer of South Asian affairs, is a freelance writer.

Will Plant-based Meat Replace Real Meat?

Evaluating Pros and Cons of Alternates

BY MOHAMMAD ABDULLAH

AFeb. 5 Washington Post headline proclaimed, “Your plant-based meat could soon have animal fat because the taste experience is not at par with real meat.” The story looked at this relatively new type of meat created from plant ingredients. This procedure is considered more humane and environmentally sustainable than livestock farming and slaughtering. However, the number of U.S. consumers eating it hasn’t changed over the past 20 years and has remained relatively stable as less than 10 percent.

The University of Edinburgh (Aug. 25, 2023) research suggests that despite sustained growth for several years, plant-based meat products sales are now stagnating. People wonder if such meat alternatives will ever replace the real thing.

of methane each day. In addition, raising livestock for human consumption generates nearly 15% of total global greenhouse gas emissions — greater than all transport emissions combined. And cows produce more methane gas than all other ruminants combined (“Global Warming and Dairy Cattle,” www.ncbi.nlm.nih.gov>pmc).

extrusion-process to structure/texturize the proteins. To give consumers that taste and color of blood, Impossible Burgers use a protein called heme, drawn from the root nodules of soybeans. The soybean DNA is extracted and inserted into a genetically engineered yeast, which is fermented to produce heme, and then mixed in with the other ingredients. When it is cooked, an Impossible Burger releases its heme. Beyond Meat, on the other hand, uses beet juice for that characteristic red color associated with meat. The two burgers are almost identical when it comes to nutrition.

Corn and soy are often key ingredients in plant-based meat alternative products, and more than 92% of U.S. corn and soy is genetically modified (https://ers.usda. gov>recent-trends).

REAL MEAT, PLANT-BASED MEAT ALTERNATIVES AND CLIMATE CHANGE

Food analysts find no signs of plant-based meat alternatives entirely replacing conventional meat because consumers are making choices based on cost and flavor. Presently, the most-commonly used fat in plant-based meats is coconut oil, which doesn’t give the flavor that animal fat does. Some companies now cultivate blocks of pork belly fat in the laboratory and even add such meat byproducts as fat trimmings, collagen and broth components to plant-based bacon, meatballs and sausages.

Scientists, well-aware of the importance of sustainability, want to see some meat alternatives, because animal-based agriculture is a big part of the advanced stages of the world’s largest-ever environmental catastrophe. According to the Intergovernmental Panel on Climate Change and the FAO, a fully developed cow can emit up to 500 liters

After agriculture, fossil fuels are the largest source of methane emissions. More than 150 nations have joined the Global Methane Pledge and vowed to cut releases of greenhouse gas by 30% by the end of this decade from 2020 levels (Bloomberg News, March 25).

It may seem like we’re undergoing a massive transformation. However, “first-generation” meat alternatives like tofu — first recorded in China about 2,000 years ago — and tempeh — first documented in the 1600s in a Central Java village — are well known. These protein-rich foods bear little resemblance to meat. “Second-generation” plantbased meats, however, like Beyond Meat and the Impossible Burger, are designed to look, cook and taste exactly like meat.

Michigan State University’s Department of Biosystems and Agricultural Engineering explains the plant-based meat lifecycle: Extract proteins from raw materials, (https:// seas.umich.edu/) and use heat through an

In case you haven’t noticed, as of Jan. 1, 2022, “GMO” labels on grocery store food and beverage products require the phrase “bioengineered” or “derived from bioengineering.” But new rules exempt foods sold by restaurants, food trucks, delicatessens or served by airlines (“Read the Labels Carefully Before You Eat,” https://issuu.com/isnacreative, May/June 2023).

A 2018 University of Michigan study by Martin Heller (core staff, research specialist, Center for Sustainable Systems) compared the Beyond Burger to a quarter pound of beef and found that “Beyond Burger generates 90% less greenhouse gas emissions, requires 46% less energy, and has 99% less impact on water scarcity and 93% less impact on land use.” Similarly, the Impossible Burger’s carbon footprint is 89% smaller than a beef burger and uses 87% less water and 96% less land (https://css. umich.edu).

UNRESOLVED ISSUES

According to a report in the foodnavigator-usa.com (Feb. 17, 2023), 63% of U.S. consumers began eating plant-based products because they are perceived as healthier, while 40% started eating plant-based products because they felt doing so is better for the planet.

But the existing meat substitutes aren’t as affordable as real meat, not similar enough in taste and haven’t been proven to be healthier.

So, many consumers cannot justify spending money on these products to help the planet (“The Big Bet on Meat Alternatives Fails,” Newsweek, June 11, 2023).

Interestingly, while the Stockholm Environment Institute has reported producing animal-based food accounts for as much as 20% of total greenhouse gas emissions, a key driver of biodiversity loss, the world’s appetite for real meat has more than doubled since 1990. Reaching 339+ million metric

fats and cholesterol, in which animal proteins are known to be high. They also offer a more sustainable approach with reduced land and water, lower emissions and can help address the problem of protein for individuals with limited access to animal-based proteins. A 2013 analysis from the University of Minnesota found that if existing cropland was used to feed people directly, 4 billion more people would be fed (Science Daily).

Although beef alternatives might be

Marketing leads us to believe that plant-based burgers consist solely of plant ingredients. However, these heavily processed foods contain preservatives, additives, fillers, texturizers and chemicals linked to cancer, and are high in sodium and low in nutritional quality.

tons in 2021, the U.N. Food and Agriculture Organization (FAO) predicts that it will rise to 374 million metric tons by 2030 (“Altmeat fever has cooled,” Washington Post, Nov. 12, 2022).

The taste might not be the same as traditional meat, and it cannot be synthesized naturally by the body. A comparative assessment study of both meat products’ nutrition profile found that “When compared to meat burgers, plant-based burgers had an unpleasant taste, less juicy, dry, and grainy. In fact, texture attributes, such as fibrous structure, tenderness, and juiciness of meat protein, are very difficult to recreate in plant-based analogues according to this study” (https:// www.ncbi.nlm.nih.gov>pmc).

And the May 12, 2023, Washington Post opinion piece “Where is the Beef?” stated that the taste, texture and smell of fake meat are unappetizing; too expensive; the ingredient lists are too long; and it isn’t well suited to American culture. Companies should stop playing imitation games. Properly prepared vegetables are likely to taste better than vegetables pretending to be ground beef. In the meantime, invest in ways to make real meat production more efficient and ethical, as well as less environmentally destructive.

While arguments can be made on both sides, plant-based meat products offer some nutritional benefits, such as low saturated

better for the environment, they might not necessarily be better for your health. David Katz (founding director, Yale University’s Prevention Research Center) says that “plant-based meat products like Beyond Meat are not nutritional alternatives to real plant foods, like beans or lentils, which provide enough nutritional value on their own. The problem is that the marketing surrounding these meat alternatives has been pitched exactly that way.” And according to a July 3, 2019, Harvard Gazette article, the health effects of these products need to be monitored, because, “plant-based” does not necessarily mean “healthier” (https://www. hsph.harvard,edu>news).

The promise of “alt protein” was to create healthier alternatives so indistinguishably delicious from the real thing that they would eventually overtake the entire industry. Although this goal is worthy, it has yet to become a reality (Fast Company, May 22, 2023).

One driving force behind plant-based meat is the increasing awareness of traditional animal agriculture’s environmental impact. The growing business of food technology is also revolutionizing the way we eat. Some industry experts consider cellular agriculture the wave of the future, and a growing number of companies are focused on developing lab-grown meat.

A Kansas City Star headline in November 2023 proclaimed “Meat made from cells (labgrown), not slaughtered livestock, is here. But will it ever replace traditional meat?” My response, “Lab-grown meat is closer every day,” published in their print and online editions in March 2024, was that it depends, among other things, largely on their prices and consumers liking it as much as they like traditional meat. Even then, a segment of society might reject it as being highly processed or potentially having an even larger carbon footprint.

Marketing leads us to believe that plantbased burgers consist solely of plant ingredients. However, these heavily processed foods contain preservatives, additives, fillers, texturizers and chemicals linked to cancer, and are high in sodium and low in nutritional quality. On May 12, 2022, The Wall Street Journal and New York Post ran full page ads against these products and asked readers to see what they are really eating (www.cleanfoodfacts.com/ingredient-guide/).

According to David Lovell (environmental scientist, Stanford) both types of meat are unlikely to offset livestock agriculture’s climate and land use impacts anytime soon. In the meantime, policymakers would do well to focus on ways to dramatically reduce emissions of animal-based systems (www. news.stanford.edu).

HOW YOU CAN HELP

When will policymakers come up with ways and means to dramatically reduce the emissions of animal-based systems? People can help by reducing food waste and meat consumption, among other things. If everyone skips a hamburger, it saves us 660 gallons of water, 64.5 square feet of land, 13 pounds of feed and 5 kilograms of CO2 according to Vegetarians vs Vegan vs Flexitarian Diet –Everything you need to know (www.naturesfynd.com/blog).

Instead of completely eradicating meat from our diet, we should leave behind a carbon footprint, a measure of our impact on the environment. Reducing meat consumption and mitigating food waste will help considerably slow the current unsustainable cycle of livestock supply and demand, especially in the face of climate change. ih

Mohammad

Abdullah, DVM,

(Agri. Tech.), MPH, who retired after serving

years with the U.S. Department of Agriculture’s Food Safety and Inspection Service — the agency that regulates the meat industry — is the author of “A Closer Look at Halal Meat from Farm to Fork” (2016).

Ramadan in Malaysia

A Unique Experience for a Muslim American Tourist

BY AMANI SALAHUDEEN

For three consecutive years recent surveys conducted by Singapore’s Crescent Rating and the United States’ Dinar Standard have chosen Malaysia as the world’s top destination for Muslim travelers. This hardly comes as a surprise, for the country has all the necessary ingredients of an ideal Islamic tourism destination. With an abundance of halal food, prayer facilities and Islamic attractions, Malaysia perfectly caters to the needs of Muslim travelers. The country’s rich Islamic history and heritage also form layers of fascinating experiences just waiting to be discovered.

Ramadan in Malaysia is also a special celebration. In fact, it felt like a daily celebration. The capital, Kuala Lumpur, is a vibrant metropolis where all

cultures, religions and tastes collide to create a new, modern Asia that bears no resemblance to any other place I’ve ever been.

Spending Ramadan in a Muslim-majority country was unlike anything I’ve ever experienced before. Hearing the

Ramadan in Dubai

BY ESHAL KHAN

Ihave spent every Ramadan of my life in the U.S.

However, this year we were fortunate to have our Indiana University Spring Break coincide with the start of Ramadan.

My sister and I really wanted to spend at least part of the holy month in a Muslim country. It took us quite a lot of back and forth with our parents, but we stood our ground.

Despite hearing the usual “Fasting while traveling is hard,” “It’s going to be tiring,” and “You won’t have much time there,” we persevered. Our first Ramadan in Dubai was a memorable experience.

The cultural environment in that single week offered a small glimpse of what my family and

I were missing out on. Fasting with the majority population, staying up, eating sehri, going to the mosque and every other tradition I had with my small group back home was a largely shared experience of what felt like everyone in the country. We’d all stay up together and go on walks late at night, and

adhan throughout the day and seeing advertisements featuring Muslimas all around was amazing. As an American, this was unusual for me, but wonderful to witness. Malaysia is also one of the prettiest places to visit. There’s so much Islamic history there, and the country is so picturesque.

During Ramadan, Malaysia’s Muslims abstain from eating in public and eateries typically do not serve Muslim customers during fasting hours. NonMuslims wishing to show respect for this tradition can opt to dine during quieter times and avoid public restaurants during the day.

My family enjoyed visiting Kuala Lumpur’s National Blue Mosque and Pink Mosque, both of which provide ample space for women to pray and perform

would see many others doing the same thing.

My favorite iftar food we had there would have had to be shawarma and my favorite sehri food would have had to be the dates they had there. My mom was so grateful to enjoy iftar with her brother after 24 years.

Some restaurants would be open nearly all night, and everyone would be there eating and laughing together. At maghrib time every store would close, thus allowing a gap for dinner and prayer. The adhan would play at every prayer nationwide. Dates and water were always being offered in case people didn’t have one to break their fast. All these things fostered a sense of collectivity and a real

Author Amani Salahudeen at the Petronas Towers.

Tabasum Ahmad, ISNA Project Manager, in Dubai and Eshal Khan in grey.

their pre-prayer ablutions. These facilities are among the best I’ve ever used. Malaysians have a traditional prayer outfit, and many spares are available for those who might like to wear one.

The mosques are open to everyone. Non-Muslims are given robes to wear upon entering. The taraweeh prayer was a lot shorter than expected, but the sense of community is palpable. The only downside was that many of these mosques were not wheelchair accessible, so my grandmother couldn’t join us.

Malaysia has a joyful atmosphere during Ramadan. Large retail centers in the capital go all out for Eid al-Fitr (aka Hari Raya Aidilfitri), bursting with sales and community dinners as moreh, a Ramadan supper

held after the taraweeh prayer The radio plays regional songs celebrating Eid, and at night the sky is filled with fireworks.

FOODIES REJOICE

Since 64% of Malaysians are Muslim, most of the food is halal. This makes going to the grocery stores less of a hassle than it is here in the U.S. The food is flavorful and isn’t as spicy as I anticipated.

An absolute haven for foodies, Kuala Lumpur is transformed into a feast of stories and cultures thanks to this melting pot of nationalities. Since rice (nasi) is a staple of most major meals, one of the best dishes I enjoyed was nasi lemak, a delicious combination of coconut milk rice served with sambal (chili sauce or paste), fried crispy anchovies, toasted peanuts and cucumber. You can also add a fried egg on top to enjoy nasi goreng.

The capital is known for its street food, which I loved. But I also made sure to check out more contemporary restaurants and hangouts in the area because I’m constantly searching for the best place to eat. Getting to sample halal Vietnamese pho (fragrant

feeling of belonging in a large group, something I did not feel in the U.S.

I felt like Dubai bent over backward to make accommodations for Ramadan, but it was done so seamlessly that it felt like no effort was involved. Scheduling life around fasting and prayer times showed the deeply rooted importance of tradition and faith. Reflecting on my experience, I feel like I have a newfound appreciation for my religion.

Ramadan in the U.S. has always been an exhilarating experience and creates an atmosphere of excitement with sometimes being able to skip classes and other shared traditions that helped build a community and

Malaysia has a joyful atmosphere during Ramadan. Large retail centers in the capital go all out for Eid (aka Hari Raya Aidilfitri), bursting with sales and community dinners as moreh, a Ramadan supper held after the taraweeh prayer. The radio plays regional songs celebrating Eid, and at night the sky is filled with fireworks.

beef noodle soup with fresh toppings) for the first time was one of the nicest meals.

Among the best sights to see is the Islamic Art Museum Malaysia (IAMM). Located in central Kuala Lumpur’s Lake Gardens neighborhood, it spans 33,000 square feet. Since its opening in 1998, IAMM has housed over 10,000 artifacts. Its Scholar’s Library has an outstanding collection of Islamic art publications. Among the artworks on exhibit are the smallest jewelry items to one of the largest scale replicas of the Masjid al-Haram.

sense of belonging among the small Muslim population of Plainfield, Ind.

Yet the fact that the community itself is so small can lead to a feeling of displacement at times when the personal significance of Ramadan is not widely recognized in the town itself. Islam is a minority religion in this country, so celebrating it sometimes can be lonely or make you feel out of place when talking with school friends. Eid is never a day off (unless it falls on a weekend), yet this was the only kind of Ramadan and Eid we’d ever known.

Both experiences were vastly different and offered a contrast in cultural immersion and communal participation.

The museum emphasizes Asia, rather than focusing on works from the Middle East and Persia. Most notably, China, India and Southeast Asia are well represented.

My favorite part was getting to see how masjids looked in various Asian countries over the decades. I also loved seeing that the museum’s library had works by popular Malaysian authors, including Hanna Alkaf, one of my favorites.

The Istana Negara (King’s Palace) draws tens of thousands of tourists with its Islamic

Seeing people band together in Dubai and celebrate with such love for the holy month made me determined to extend those characteristics into Ramadan here in the U.S. I think ways that I would continue bringing some attributes to the U.S. would be by hosting more iftars and sehris with my friends and family. I would also try to make Ramadan feel less like a chore and more like something that I can shape my life around. Indulging in religion and prayer feels very easy during Ramadan, so taking advantage of that boost has become very important to me. ih

Eshal Khan is a junior at Indiana University. She is studying neuroscience and likes to run in her free

time.

Dubai with her daughters Aleeza Khan in white

style architecture and golden domes. Under its constitutional monarchy system, each of the country’s nine states has its own monarch. Every five years, or whenever a vacancy occurs, they convene as the Majlis Raja-Raja (Conference of Rulers) to elect among themselves the Yang di-Pertuan Agong (Supreme Head of the Federation).

The Royal Museum, which is situated on the royal grounds, offers information on the monarchs even though one cannot enter the palace itself. For example, it was fascinating to discover during a tour that many people do not realize that the king usually serves the nation for a term of five years before handing it over to someone else.

Even though the weather is incredibly hot, there is the occasional pleasant evening breeze. It would be preferable to stay somewhere that offers central air conditioning. Getting around with Malaysia’s version of Uber was also a little difficult because of the language, some miscommunication and the blatant lack of customer service — one day we spent over 35 minutes waiting in the heat for a car to pick us up.

This was a very different trip from any place I’ve ever visited. In Malaysia, Ramadan is a vibrant celebration of faith, culture and community, rather than just a time for religious devotion. Whether you choose to join in the customs or just watch the celebration, spending the holy month in a Muslim country offered a unique cultural experience that made a lasting impression upon me. ih

When Will the Real Syria Return?

The Syria That I Knew No longer Exists

BY NAWAL ALI

One night in the depth of slumber, I found myself ensnared in a vivid nightmare, submerged in a watery abyss, my lungs burning for air as I fought against an unseen force holding me down. I clawed at the darkness frantically, desperate to break free; however, the suffocating weight of the water refused to relinquish its hold. With each passing moment, panic gripped me tighter until, mercifully, a violent shaking tore me from the depths of my subconscious, gasping for air, heart racing.

As I emerged from the grip of sleep, disoriented and trembling, the concerned faces of my roommates surrounded me, their voices a stark contrast to the chaos that lingered in my mind. “You’re okay, you’re okay. It was just a nightmare.” They spoke of my face turning blue, of my desperate gasps for air, a silent testament to the turmoil that raged beyond the threshold of our sanctuary.

Blinking away the remnants of sleep, I struggled to reconcile the tranquility of our dimly lit room with the chaos that had engulfed Syria during the Arab Spring. Outside, the cries of women mingled with the shouts of soldiers, a grim reminder of the unrest that had descended upon our once peaceful streets in 2011. The revolution had transformed

our community into a battleground, tearing apart the fabric of our lives with each passing day.

As an American student at Abu Nour University, Damascus, I had been drawn to the warmth of Rukn Eddine, the area where locals and foreigners coexisted in harmony. But it was more than just the sense of community that captivated me. Syria was unlike any other country I’d ever experienced.

Despite being ruled by a dictatorship, the Arab Ba’ath Socialist Party, Syria seemed to embody values that even Western states struggled to uphold. It provided a multitude of social services, including free health care, subsidized housing and utilities, food assistance, employment services, free education and subsidized goods, thereby ensuring a level of social welfare that surpassed that of many Western nations. Crime was

scarce, prices were affordable and, in addition, everything was locally produced. Homelessness was virtually nonexistent, and the population was composed largely of highly educated individuals.

Contrary to the portrayals on television, society appeared remarkably open, challenging stereotypes of the Middle East as uncivilized and conservative.

But while the veneer of stability remained unbroken, beneath the surface discontent simmered, waiting to boil over into revolution. And when it finally did, I found myself torn between the idyllic image of the Syria I had come to know and the harsh reality of its authoritarian regime.

Protests became more frequent, only to be met with violence and repression at every turn. The national anthem, once uplifting melodies echoing through the airwaves, had now

Amani Salahudeen (B.A., professional writing and journalism, The College of New Jersey; M.A., secondary English education, Western Governors University) has been published in Pop Culturalist, Muslim Girl, Her Campus and The Signal.

Abu Nour University

been transformed into haunting reminders of the regime’s unyielding grip, its power seemingly unassailable in the face of its merciless methods. By summer, several students had vanished without a trace, as if they had never been there to begin with. The local internet café faced strict surveillance and was compelled to surrender databases containing personal searches and emails, adding to the atmosphere of fear and uncertainty.

And then there were the institutions themselves. Stories emerged of students being surveilled via audio recording devices installed in the dormitories and teachers reporting comments made in class to the authorities. On one notable occasion, upon my return home my roommate revealed that all my belongings, including my laptop, had been subjected to a thorough search, fueled by fears that I might be sharing information with the U.S. government.

Of course, the paranoia gripping the Syrian government, particularly within the Ba’ath Party and the Alawite community, was on some level understandable, given the region’s instability. The Alawites, also known as Nusayria, are an Arab ethno-religious group that lives primarily in the Levant and follows Alawism, a religious sect that split off from early Shi’ism as a ghulat (exaggerators) branch during the ninth century.

Amid Israel’s assaults, Lebanon’s internal struggles and mounting tensions over Kurdish independence in the north, Syria teetered on the brink of profound instability. The intervention of a lone Western power held the potential to thrust Syria into a whirlwind of upheaval, mirroring the enduring turmoil that defines the wider region.

Under Hafez al-Assad’s leadership, the regime brutally crushed any perceived threats to its power. The notorious events in Hama,

With all its flaws, Syria was a humble setting inhabited by wonderful individuals, and its essence filled every emptiness that no level of Western liberties could ever complete within me.

Boarding the plane, tears welled in my eyes and a lump formed in my throat. The memories I left behind felt like fragments of a past never to be revisited. The serene mornings before fajr with the ethereal sound of the morning wird (litany) resonating through the mosque loudspeaker, the laughter-filled nights in the courtyard with my roommates, not to mention the clandestine lessons at my teacher’s house — all held a precious significance. With all its flaws, Syria was a humble setting inhabited by wonderful individuals, and its essence filled every emptiness that no level of Western liberties could ever complete within me.

where the Muslim Brotherhood uprising occurred in 1982, was violently suppressed to serve as a stark reminder of the regime’s willingness to use extreme measures to maintain control.

This ruthless display of power effectively quashed dissent and solidified Alawite dominance. However, by the time I arrived in Syria, Assad’s son Bashar — an ophthalmologist turned into the heir apparent and groomed for 6.5 years to succeed his father — had assumed the presidency, ushering in a period of gradual change. Unlike his father’s era of ironfisted rule, Bashar’s leadership brought some reforms and openness to Syrian society.

For instance, restrictions on women wearing the hijab in universities were lifted, reflecting a more tolerant approach to social and religious practices. Additionally, there was a newfound openness to the outside

world, with increased access to the internet and foreign television programs. These changes hinted at a desire for modernization and engagement with the global community, signaling a departure from the repressive tactics of the past. Yet despite these reforms, the underlying sense of paranoia and the regime’s determination to maintain its grip on power remained palpable.

I left Damascus on May 29, 2011, with a heavy heart. The dormitory’s headmistress presented me with a stark choice: Either I stayed and risked my roommates being arrested, or I leave the country to spare everyone involved. The decision weighed heavily on me, knowing I had three more years of studies ahead. As I packed my belongings, I clung to the false hope that I would return by the summer’s end.

Even as time passes, my mind frequently drifts back to those days. Every now and then, I catch glimpses of familiar faces on the news: some enduring political imprisonment in Israel, others leading mosques in Tokyo, or aiding humanitarian efforts on the Turkish border. Occasionally, I receive a call from one of the girls I shared those moments with, now dispersed across the globe, each pursuing her own unique path. With each conversation, we revisit our shared memories. “Do you remember Syria?” we ask, our voices tinged with longing. “Do you think we’ll ever return?”

As life moves forward, I find myself grappling with the echoes of those conversations long after the calls end. The yearning to revisit Damascus, to reclaim the sense of belonging and purpose I felt there, remains a persistent ache in my heart. Despite the passage of time and the distance that separates us, the bonds forged in that ancient city endure, tethering me to a past that feels more vivid than the present. And so I continue to carry Syria with me, its spirit woven into the fabric of my being, a beacon of hope amidst the uncertainties of the world. ih

Raising Special Needs Kids

Diagnosis Represents a Major Shift in Parents’ Expectations

BY SADIA WAHEED

Twelve years ago, a few hours after my son’s birth, his pediatrician walked in and uttered the words I had never imagined hearing. Hearing the diagnosis of Down syndrome and a long list of things he may never be able to do, was the hardest moment of my life as a mother.

Having to go through this experience twice had a very strong impact upon my mental health. When my daughter was born with the same diagnosis, I knew I wasn’t ready emotionally. However, I wanted to welcome her with a heart full of gratitude, a heart that valued every life no matter how it conformed to society’s standards.

Both children spent several weeks in the neonatal intensive care unit (NICU) healing their bodies while I had to come home to an empty crib every night. The first few years of their lives were filled with countless appointments, therapies and surgeries. There were many moments when I couldn’t keep up with their unique challenges. It took years of hard work and sacrifice to get to where we are today. Not a moment goes by without feeling grateful for all the blessings that came our way during this journey. We all plan and picture our life a certain way, but we forget that God is the best of all planners.

physical features, which made their diagnosis obvious. I wanted everyone to see them without the labels attached, to give them a chance before making assumptions. With time, I realized that Down syndrome doesn’t define them, that it’s just a small part of them. There is a special spark in their nature that attracts kindness and love wherever they go.

MOVE TO MONTANA

My husband and I had to make many life-altering decisions for our children’s benefit by stepping into an unknown world, for they rely heavily on various therapy services to succeed in life. Once Covid started in 2020, all therapy services were halted, and our children started regressing. There was no end in sight for months. After searching for improved support and better opportunities, we packed a few bags and moved from Texas to Whitefish, Mont. — a small town we had never heard of but reputed to have good special education services. When one door closes, another opens with God’s endless mercy. Four years later, it became apparent to us that this was the best decision because it has benefited our children immensely.

The years our children spend in an inclusive public-school setting are the main years of their lives, a time when they can learn

As a mother, I wished to hide my children’s

Your child’s diagnosis represents a major shift in the expectations you may have had for them. An unending roller coaster ride of questions about their quality of life and the “what ifs” clouded my thought process. It took every ounce of patience in me to accept a life for which I wasn’t prepared.

Down syndrome targets every aspect of a child’s development, for it affects every cell in his/her body. It challenges physical and intellectual development. As a mother, I wished to hide my children’s distinct

distinct physical features, which made their diagnosis obvious. I wanted everyone to see them without the labels attached, to give them a chance before making assumptions. With time,

I realized that Down syndrome doesn’t

define

them, that it’s just a small part of them. There is a special spark in their nature that attracts kindness and love wherever they go.

The author with her children.

and make friends. Nothing is guaranteed after school ends, for they might be unable to go to college or hold jobs. Therefore, the thought of giving them the best school years keeps me searching for better options. Migrating for our children’s wellbeing and relying only on God’s help to secure a future

Do’s and Don’ts When Interacting With Special Needs Families

◆ Early in the diagnosis, allow parents to acknowledge and honor their feelings without judgment. It’s only human to grieve the loss of your expectations.

◆ Never ask why their child has special needs.

◆ Don’t offer unsolicited advice and homemade concoctions to “fix” the issue.

◆ Create a more inclusive environment for individuals with disabilities to help them feel welcomed and valued. Remember to invite special needs children to your birthday parties and events.

◆ R ally for your mosque to have ramps, disabled parking and accessible bathrooms, along with recreational facilities in the community.

◆ Educate the congregation about disabilities in Friday sermons. Have a special needs child present an award or recite a surah at your next fundraiser.

◆ Children learn by example, so modeling the right behavior without staring or whispering about a person’s disability is important.

◆ Emphasize similarities rather than differences and make sure to use the right language. Have a zero-tolerance policy for using derogatory or offensive terms.

◆ Set up a meal train when a family is going through a difficult diagnosis or treatment.

◆ Employ special needs youth and adults in local businesses wherever possible. Help direct other families toward internships or volunteering opportunities.

for them ended up being the best decision for them.

Despite the many challenges that come with parenting two children with disabilities, our family life is filled with many memorable moments of love and joy. Our children continue to make us proud with their hard work and resilience. They compete in Special Olympics skiing, bowling, and track and field competitions. All these sports require them to work twice as hard as their peers. They spend months on acquiring some simple life skills that many others take for granted. They have taught us to slow down and enjoy life’s little blessings.

Every passing year is a realization of life’s limited possibilities for them as adults. I have often felt terrified of what their future might be in this ableist world that struggles to value the contributions of the disabled.

SOCIETAL STIGMA

As a mother of two children with Down syndrome, I was introduced to a world where disability is viewed through a lens of stigma and shame. My children are a reminder from my Creator of His perfection and decree. Down syndrome is a chromosomal disorder that can happen to anybody, for it occurs randomly. Despite being non-hereditary, it’s often blamed on the parents.

Sadly, many Muslims equate disability with divine punishment or lack of faith, and thus share an underlying assumption that our children are burdens or a reflection of our failures. Parents often find themselves grappling not only with the practical challenges of raising their disabled child, but also with the emotional toll of societal judgment. This stigma leads many to live isolated lives to shield their child from unwanted stares and comments.

The fear of the unknown and the uncertainty of life that comes with a diagnosis also goes hand in hand with the joy and excitement of raising our uniquely talented children. As we are welcomed into an unfamiliar territory with limited possibilities, we become

our children’s relentless advocates, protectors and champions. In the years since their births, our family has experienced the true happiness of living in the moment while cherishing all of life’s blessings. Both our children have beautiful personalities that impact all those around them positively, bring smiles to their faces and warmth to people’s hearts. Our children have taught us the meaning of unconditional love, acceptance, patience, mindfulness and gratitude for everything in life.

FINDING PURPOSE

The challenges my children face while navigating a world that isn’t designed for the disabled has opened my eyes to the broader needs of the disability community. My children are an inspiration behind an important mission that I started after realizing the need for empowering the underprivileged disability community in Pakistan. We started the US Chapter for Rising Sun Institute in Pakistan, which provides resources and therapy services to the disabled.

As a lifelong caregiver to two children with disabilities, it’s my goal to be physically active and dedicate time to fitness and overall wellbeing. For the last eight years, I have run to fundraise for the disability community. Running has become a meaningful tradition for me to channel my love and advocacy into something tangible. Every step honors my children’s resilience and symbolizes the strides we need to make towards a more inclusive society.

I’ve often felt heartbroken at the thought of what our future might look like as I age, and my kids get older. But I’ve learned and realized that there is nothing I can do in this regard. I can only provide them with opportunities and do my best to equip them with the skills they need to succeed. I leave the rest to God. The Creator, the artist and author of their lives, has written what’s best for them. We love our children unconditionally, but also struggle with the reality of a life we never imagined.

My children have redefined motherhood for me. I’m no longer the grieving mother. The stares and whispers, along with the discomfort of our judgmental society, doesn’t bother me anymore. I’m proud of how far my children have come. Worries about their future often keep me awake, but I also know that their Creator loves them more. ih

Sadia Waheed, a disability advocate and a biotech professional, is dedicated to breaking down barriers, challenging stereotypes and creating a more equitable and inclusive future for all.

The Method of Marriage

Using Apps to Find a Spouse

BY SHABNAM MAHMOOD

As marriage season — late spring through early fall — commences, guests and friends often wonder how the bride and groom met. Was it an arranged marriage? If so, who arranged it? Did they fall in love in college or elsewhere? Did the parents agree easily?

Finding a spouse is one of life’s most significant decisions. Traditionally, people in many Muslim cultures relied on their parents or family members to arrange their marriage. Some may have found spouses through matchmakers. However, with the advent of technology and globalization, the process of finding a spouse has evolved.

The younger generation has shifted from parent-led searches to more autonomous online spouse searches via such apps as BeyondChai, Salams or the U.K.-based Muzz. Each app is unique in the way it collects data. Muzz, for instance, inquiries about age, gender, location, education and ethnic background, relationship status and religion. It goes one step further by asking about how religious one is: Are you a hijabi? Are you a revert? Do you eat halal only? Once all the data is collected, available profiles that may match your criteria are presented for you to filter through manually for free or automatically after paying a subscription

fee. Each app offers different features for a fee. While apps may have made meeting people more convenient, they don’t necessarily guarantee a spouse.

A NEEDLE IN A HAYSTACK

For some, finding a suitable match is like finding a needle in a haystack. Salima Chaudhry knows this pressure and frustration firsthand as a member of the sandwich generation. After suffering years of abuse, it was hard for her to move forward. The divorced mother of three grown boys, who also takes care of her parents and family, wanted to remarry. She began searching online, only to find horrible experiences. Her parents are extra vigilant, likely for a good cause: so that history doesn’t repeat itself. Thus far, she’s not found a match and is resolved to leaving the decision to God.

However, according to her second son Yusuf, this vigilance could be preventing his mother from remarrying. “I trust her judgment,” he says. “She’s always taking care of everyone else. I want her to take care of herself and be happy. It’s her decision. Divorcees remarry, in Islam. We did it first.”

Yusuf himself has used Salams, Muzz and other apps to search for a spouse and has attended mosque matrimonial (also known

as halal speed dating) events, Facebook groups and Discord. While he found Muzz more engaging, he considers Salams more successful because he feels that the algorithm works better. He’s looking for someone who can understand him and is a source of calm — meaning one with a balanced temperament and religious compatibility.

Yusuf experienced what it was like to be on the other side of the table when he arranged a speed-dating event with his cousin. The experience was quite eye-opening for them. Nearly 50 attendees, more women than men, showed up. Lessons learned: Men are afraid to attend such events and there is a stigma attached. The benefit Yusuf sees for himself in using apps is that there are no attachments or pressures from friends or family, and while apps offer several options, he prefers to talk to one person at a time.

“You will be surprised when I tell you men do not want to get married,” says Ali Ardekani, founder of Halfourdeen.com. “We are living in a generation where quantity is valued more than quality.” Ardekani converted in his early twenties. His first marriage ended, but he’s grateful for that experience and grew from it. “I didn’t know how to measure piety.” He took his knowledge and began building on that. He saw successes in his career and eventually remarried.

He took those experiences and developed them to help others through Halfourdeen. com, which has the highest success rate of its competitors. As opposed to non-Muslim sites, Muslim marriage sites lack filtering processes, which are imitations of Western apps. Ardekani works with a team to develop a method that addresses all levels of personality and needs/wants.

Carrie Brackin knows about scams. She was on the verge of suicide when she was inspired to convert. She’d gone on online marriage sites and attended speed dating events even before she reverted. “It’s not easy for reverts,” says Brackin. “We feel so alone because we’ve lost our families and friends when we chose Islam.”

She met a Bangladeshi man online through an app and began a long-distance relationship, traveling from Delaware to New York. When she met his family for the first time, they berated her while he stood by quietly. That ended the relationship.

After six months, she was finally able to begin searching again, only to find rejections. Men ghosted her, asking for her citizenship status, to be a second, third, or fourth wife.

But mostly they asked if she knew how to clean and cook. “I asked one guy, ‘Do you know how to build a house?’” she related. It seemed she was deemed fit only for a superfluous relationship. Unfortunately, according to Brackin, this is how many divorced, widowed and reverts are seen.

Searching for a spouse online can be traumatic, says Sarah Sultan, a licensed therapist and fellow at Yaqeen Institute. She deals with clients, especially young women,

hoping to find someone who fulfills every criterion is unrealistic.

SUCCESS STORIES TOO

Haleema Syed also knows all too well the challenges of finding a spouse online. She met her first husband online during her early twenties and began living happily ever after — until it ended. After 12 years of marriage and adopting two children, she had to find a way to pick up the pieces of

Men ghosted her, asking for her citizenship status, to be a second, third, or fourth wife. But mostly they asked if she knew how to clean and cook. “I asked one guy, ‘Do you know how to build a house?’” she related. It seemed she was deemed fit only for a superfluous relationship. Unfortunately, according to Brackin, this is how many divorced, widowed and reverts are seen.

who have suffered repeated rejection and are overwhelmed with the process. Some tell her they wish they had more help from their parents.

Serious searches need to make an emotional investment, and rejection can be traumatic. For women, the struggle is to find men who are invested and proactive to move forward. Sultan says there needs to be a level of seriousness when searching online. It’s very tempting to keep conversations superficial and, hence, easy to dismiss. It’s not like before, when marriage was the central point. Now, it’s idle chit-chat. “People keep it so superficial for so long they don’t know what questions to ask.” Sultan contends that if the person is serious, he/she should have no issues with the critical and tough questions.

With so many options and the ease of swipes, it’s comfortable to dismiss someone who might be a potential candidate. According to Sultan, the main issue is a lack of self-awareness. People aren’t sure what they want and so search aimlessly and end up feeling frustrated. In addition, unrealistic expectations and/or standards can make it hard to find a spouse. No one is perfect, and

her life. Finally ready to search for another husband, she went through the spectrum of methods: friends, family, marriage websites and matrimonial events. But nothing worked out. She found herself swiping futile profiles, speaking to younger men at matrimonial events in whom she was not interested, or being ghosted.

After making hajj and a push from her sister, Syed finally relented and joined eharmony.com, a mainstream marriage website that also caters to Muslims. The process was lengthy, as opposed to other sites. She went through a series of questionnaires to pinpoint her preferences, wants, needs and deal-breakers. “This was unlike any other Muslim website,” said Syed. In one day, she found a match. As the compatibility rating was 100%, they began speaking and were married within a couple of months. “We are not 100% compatible!” she quips.

Although happily married, their marriage has its challenges. Her husband Javed brought two sons to the marriage. The melding of families hasn’t been effortless. She recommends having the tough conversations beforehand: Talk about finances, kids, exes, co-parenting and meeting the kids.

So, what’s the ideal method of finding a spouse: online apps, matchmaker or family recommendation? The method is as good as the intention. Sultan has the following advice: Have positive intentions. Remember, marriage is a covenant to fulfill your deen, eventually raising children in the path of God. Clearly defining your intentions makes it worthwhile to follow the Sunnah, and the good deeds from this act put barakah in your lives both here and in the afterlife.

Know yourself and be honest. Are you ready for marriage? How do you act or react in certain situations?

What are you looking for? Reevaluate and know your needs and wants, negotiables and non-negotiables.

Keep an open mind. Explore options you may have yet to consider.

Involve families early on. Having healthy family relationships makes the process more sound. Educate yourselves Islamically about the rights and responsibilities of marriage. Have faith in the Almighty that your path is the best one chosen for you by the best of planners. ih

Shabnam Mahmood is a writer and educational consultant in Chicago.

Aging Muslims in North America

The Need for Muslim Senior Day Centers

BY HEATHER LEE

In Islam, adult children and family members are considered responsible for providing support and caring for their aging loved ones, especially parents. For some families, this may be financially or otherwise difficult to sustain. Perhaps the Muslim senior has no children, and for many others, support may be physically impossible due to living far away. What then becomes of the aging Muslim population, and how are North America’s Muslim communities ensuring inclusive programs, systems of support for them and caretakers, as well as planning post-retirement activities?

The community must care for the elderly not just because they need extra help, but because many of them have made immense sacrifices in building our community here. From the first halal meat shops, mosques and weekend schools, they have poured sweat, tears, money and time into the amenities we enjoy today. Many also have invaluable experience and wisdom to share. Muslims must remember, “Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor” (17:23).

HOW OLD IS THE MUSLIM POPULATION?

Various factors make it a little tricky to answer this question. The defining age of becoming a senior can vary, depending on what you’re looking for, but it’s often considered to be 65, when one qualifies for Medicare. According to the 2017 Pew Research report, out of the 3.45 million self-identifying Muslims living in the U.S, 59% are between 18-39 and 12% are 55+ years old. It is estimated that by 2040, Muslims will be this country’s second largest religious group and will reach 8.1 million by 2050. This means that by 2050, Muslims within that age bracket currently 29 years of age and older will have reached the age of qualifying as seniors in society.

In Canada, Muslims are the fastest growing minority group. According to research by Adelfettah Elkchirid and Jahan Zeb (“Muslim seniors face aging challenges,” The Hamilton Spectator, March 11, 2020) Muslims represent 3.2% of Canada’s total population. Further research shows that the Muslim seniors are 5.6% of that total. This raises the question: Are Muslim communities meeting the needs of their seniors?

MUSLIM SENIOR DAY CENTERS: A VISION

Establishing Muslim senior day centers could provide a framework for seniors to engage in daily social interactions, activities and classes, as well as provide fitness opportunities. Some organizations and

initiatives already exist but aren’t necessarily available for daily engagements and support for Muslim seniors and their families.

Emmanuelle M., a certified psychotherapist and spiritual care provider in Toronto, told Islamic Horizons, “Specifically in Toronto there is a need for an adult senior center for Muslims. I see individual and nonprofit organizations trying to support with what they can, but there’s no proper facility. I don’t even see people talking about this topic and educating the community.”

Senior day centers do exist both in the U.S. and Canada, but they are not Muslimfriendly. For example, most likely they don’t observe dietary restrictions or social boundaries between men and women. There may be language barriers for some seniors, and these facilities may also not be a very conducive place to offer salah on time.

“We need a space that perhaps has separate programs or timings for the senior women and men,” said Janan Webb, founder of “The Happy Seniors” in Houston. She founded this organization after recognizing the increasing and urgent need for supporting the community’s many seniors and their families.

MAINTAINING INDEPENDENCE

While everyone should try to stay physically fit, maintaining a fitness routine that challenges the body and builds muscle strength can help seniors live healthy and physically active lives. A term for this viewpoint was coined in the 1950s and popularized by Dr. John Row and Robert Kahn, Ph.D. — successful aging (“Successful Aging,” Dell, 1999). Daily activities that nurture decision-making skills, independence through fitness routines and social interactions are necessary for successful aging.

Muslim senior centers could provide working out as part of the facility amenities. Gender-separate and private exercise rooms and classes might reduce hesitation for seniors to join. When they see others doing simple workouts in ethnic attire or more modest workout wear, it can be less intimidating than a traditional gym environment.

Founder of the Houston-based women’s gym ADF Stayfit, Tahira Osama shared her experience working with Muslim seniors saying, “It’s so important for seniors to work out to maintain their ability to move and socialize. In my experience working with Muslim seniors, they build confidence when

Faten Abdallah, left, Janan Webb, right.

they learn that they can do modified workouts, and this allows them to keep trying.”

CAREGIVERS BENEFIT TOO

Aging Muslim seniors’ caregivers shared their challenges as well and the relief they feel a Muslim senior day center could bring not just for them, but also for Muslims seniors as well. “My mother has lived with me for a few years since my father died. I feel bad leaving her home alone all week while my husband and I work and our children attend school. If she had a place to socialize with friends that I would trust to honor her Islamic values, I think this would be a huge benefit for her.”

“Isolation can be one of the worst situations that seniors in the community are facing,” said Faten Abdallah (coordinator, The Happy Seniors). She organizes meal distribution for homebound seniors who can sometimes experience isolation for multiple days. “Dealing with contacting seniors to drop off food sometimes breaks my heart. When I ask them how they are doing and if I can drop off food, they often say, ‘Sister I have food, but I’m alone.’ We are trying as a community, but we could do more.”

active participants in our community and even volunteer alongside us,” added the team collectively.

They shared a beautiful story about how two seniors who had begun attending the ISNA Canada senior programs realized that they had both lived in Pakistan, worked for the same company at the same time together, and yet had never met or became friends until meeting at the Mississauga senior program. The program has built a space of friendship and a sense of belonging.

Salman suggested that when starting a senior program, an organization must consider creating an environment where seniors don’t feel like they are being taught, but where they can interact with other community members; offer volunteer orientation to teach the importance and respect of serving seniors; have accessible space to accommodate their needs so they feel comfortable and welcomed; be open to receiving feedback and value and build on it; and, finally, grow with them.

MORE WORK TO DO

Establishing Muslim senior day centers could provide a framework for seniors to engage in daily social interactions, activities and classes, as well as provide fitness opportunities.

Webb wishes they could build a Muslim senior center based on an existing model developed in Australia. “A friend of mine went to Australia and brought photos of Muslim seniors.” Webb said. “They have everything they need, because it is paid for through government programs. It’s coming along where they have daily activities and weekly trips. This is what I hope we could end up doing and have a place for that to happen.”

ISNA CANADA STEPS UP

Some communities have recognized and built programs addressing Muslim seniors’ needs. ISNA Canada organizes monthly socials with a brunch and a variety of speakers, such as educational professionals, physiotherapists and courses on technology teaching safety online. Their other programs have included field trips to the Planetarium and Niagara Falls. They even host a board game night and held a four-week fitness

program, “Healthy Active Living Workshop,” that included bruise care.

The ISNA Canada seniors’ program has a structured team; Fadime Salman, (program coordinator, ISNA Canada), Ramy Sadek (marketing and communications lead, ISNA Canada), and Sandleen Azam (community engagement lead, ISNA Canada). “How do we serve our Muslim community is something we always ask ourselves. Seniors are very important to us,” said Fadime Salman in an interview with Islamic Horizons. “We receive program feedback from our seniors and meet people where they are.”

“Our seniors program fosters lasting community engagement as seniors become

While ISNA Canada and other organizations are filling a void, few communities offer regular senior programs. They may be overlooked because of assumptions. Many mosques may not have surplus funds and assume that seniors are living at home with their adult children, who are meeting their social, physical and mental needs. However, this is not always true. Many seniors’ adult children may live far away or may want to socialize beyond their families but don’t know where to begin. Due to a lack of resources, some mosques and Islamic centers often prioritize other programs. Inadequate attention can leave seniors feeling uninvited, unvalued, unincluded and unsupported.

“We have to take care of our seniors,” Abdullah chimed in. “Our kids and grandchildren need to be aware [of their obligation] to take care of the elderly. If we take care of our aging parents and relatives now, we are doing what we are supposed to do and building a future for ourselves.” ih

Heather Lee, graduating in 2024 from Ribaat Academic Institute with a Ribaat Teacher Certification, is currently pursuing an M.A. in Islamic studies with the Bayan Islamic Graduate School.

Tahira Osama, Founder of ADF Stayfit, Houston.

Mosques Encouraged to Go Green

Going Green Doesn’t Have to be Expensive

BY THE ISNA GREEN INITIATIVE TEAM

God has appointed humanity as trustees of Earth. Unfortunately, humanity’s increasing footprint is causing unprecedented resource depletion and environmental degradation. Our fossil fuel consumption is rising, while the planet’s forests, pastures, farmland, fisheries and water systems are dwindling. Sea levels and global temperatures are also rising, and climate change has become one of the largest threats to our existence.

Our goal is to convince mosques and Islamic centers to play a crucial part in explaining to our community about our impact and responsibility so that it might become eco-friendly, an oasis of sustainability safeguarding the natural balance.

This year, seven mosques/Islamic centers submitted their nominations for the ISNA 2024 Green Masjid Award. Each of them has a Green Committee, delivers khutbas on environmental issues and has initiated similar measures over the years.

MASJID AT-THOHIR (LOS ANGELES)

Located in Los Angeles, this mosque uses energy-efficient light fixtures, sensors and smart thermostats. Water sensors adorn its faucets and ablution fixtures, and low-flow water fixtures retrofitted with 0.5 GPM

aerators minimize water consumption. In addition to its recycling and waste management and materials programs, some members collect cans and California Redemption Value items for recycling. The use of plastic and Styrofoam plates and cups at events has been reduced. During Ramadan, reusable plates cut waste in half.

THE MILWAUKEE ISLAMIC DAWAH CENTER

This center encourages the community to become more eco-friendly by having the youth cultivate its community garden every summer. Along with lowering the amount of food wasted, limiting the use of Styrofoam products and urging the use of paper products for events, they also recycle paper products from their daily food pantry and try to lower food waste. Their pantry distributes 1 million pounds of food and resources to the needy.

MASJID AL-QUR’AN (MILWAUKEE)

This Milwaukee-based masjid’s Green Committee facilitates the upgrades, development and implementation of environmental stewardship to the mosque’s infrastructure and its increased biodiversity and eco-health. Existing educational programs and activities

focus on the environment. Through their recycling and waste management programs, team members seek to minimize the use of non-recyclable materials, collect water waste from used bottles for indoor/outdoor plants and reduce the use of plastics and Styrofoam. Six beehives have been employed to inform the community, via lectures and harvesting events, about the bees’ critical role in the environment. Members plant fruit trees and harvest the produce yearly. Their organic vegetable garden uses no environmentally harmful products. The team encourages the use of reusable water bottles by installing water-refilling stations and of using energy saving light fixtures, smart thermostats and low-flow water fixtures.

THE ISLAMIC COMMUNITY CENTER OF POTOMAC (MD.)

This community center is characterized by solar panels, energy-efficient light fixtures, smart thermostats and low-flow water saving fixtures. No plastic bottled water is in sight, and eco-friendly paper plates are becoming the norm. Its educational program and community activities are focused on reducing the center’s carbon footprint. Other features are a tree planting program, a vegetable garden, and explanations of how to reduce, reuse, recycle and compost during Ramadan. All Styrofoam products are forbidden.

THE ROSWELL COMMUNITY MASJID (GEORGIA)

This masjid uses energy-efficient lights, thermostats, low-flow water fixtures and paper products. It has rejected bottled water and Styrofoam products; and features a community garden and waste management program. Its Green Team discusses humanity’s religious and moral obligation to environmental stewardship and how to incorporate it into daily life.

In addition to river cleanups, tree plantings, an onsite compost and other related efforts, members use compostable food service materials and work with local environmental groups. Single-use plastics and disposable water bottles have been replaced

Masjid Al Qur’an imam Hafiz Muhammad Shafiq displays a honeycomb from the mosque’s second harvest.

by water-filling stations or water brought from home. Compost containers have been inside the facility so food scraps can be composted at the masjid’s community garden.

The Green Team is helping design a new facility as a regenerative house of worship, as well as a certified “living building,” in which environmental stewardship of the mosque is reflected as an integral part of Islam.

the new activity center. Biodegradable paper products are used for all social events, and bottled water is forbidden.

Forty-four trees have been planted to sustain a green landscape. An active recycling and waste management program has been set up with separate bins. The team hosts educational lectures on the principles of Reduce, Recycle, Reuse, and Rethink.

Our goal is to convince mosques and Islamic centers to play a crucial part in explaining to our community about our impact and responsibility so that it might become eco-friendly, an oasis of sustainability safeguarding the natural balance.

THE ISLAMIC CENTER OF EVANSVILLE (INDIANA)

The Green Committee’s focus at this center is to reduce food waste and recycle and minimize the use of plastic materials at all community events. The Landscape Committee plants trees, shrubs and flowers. They also have khutbas about the environment. Three hundred electric light bulbs have been replaced with energy-efficient LED bulbs. Programmable digital thermostats also help save energy. 44 solar panels were installed during 2021 and 47 more were added for

The center received the Interfaith Power and Light’s “Cool Congregation” runner up award of $500. In 2022 it received the EPA’s “Energy Star” certification. Today, it is still the only mosque in this country to receive this designation out of 39,000+ houses of worship.

THE MUSLIM COMMUNITY CENTER OF CHICAGO

In addition to having an educational program on environmental stewardship as part of Islam, this center has developed recycling,

reuse and waste management programs; published articles about the environment and the Prophet’s sunnah in a mosque newsletter; and created a vegetable garden and raised monarch butterflies.

During Ramadan, they replaced water bottles with eco-friendly cups, water tanks and hand pumps. They have installed bottle-filling water fountains, sold reusable water bottles, turn off lights when not in use, advocate purchasing reusable décor, recommend reusing clothing and encourage guests to bring their own cups, mugs and utensils.

Their current goal is to acquire a commercial dishwasher to reduce the need for disposable plates. The team and others participate in green activism with many local organizations and conduct an energy and water use audit. MCC also won the Greener Morton Grove Award for excellence in our awareness efforts.

These seven congregations are role models of committed and concerned individuals working hard to reduce their respective carbon and ecological footprints via upholding the trust given to humanity by God. The ISNA Green Initiative Team thanks all of them for participating and hopes they can strengthen their efforts in this regard. We encourage all others to follow suit by accessing isna.net/isna-green-initiative and getting involved. ih

ISNA’s Green Initiative Team: Huda Alkaff, Saffet Catovic, Nana Firman, Uzma Mirza and Saiyid Masroor Shah (chair).

IN MEMORIAM

Ebrahim Raisi

President of Iran

1960-2024

Sayyid Ebrahim Raisolsadati, commonly known as Ebrahim Raisi, served as Iran’s eighth president (2021-24) until his death in an Iranian Air Force helicopter crash in Bakrabad Rural District, near Varzaqan, Iran, on May 19. He had been considered an ally as well as a frontrunner to succeed Supreme Leader Ali Khamenei.

Raisi began his clerical studies at age 15 and spent most of his career occupying various posts in the judicial system. In addition, he was the custodian and chairman of Astan Quds Razavi foundation (2016-19), a member of Assembly of Experts from South Khorasan province (elected in 2006) and the sonin-law of Ahmad Alamolhoda, Mashhad’s Friday prayer leader and grand imam of the Imam Reza shrine.

According to John Gambrell, This “hard-line judiciary chief” was elected president with “the lowest turnout in the Islamic Republic’s history” (apnews.com/, June 20, 2021). Raisi’s administration, writes Saeb Sadeghi, prioritized strengthening economic ties with neighbors, Russia and China, over reviving the JCPOA (Joint Comprehensive Plan of Action) — a strategy of which Ayatollah Ali Khamenei emphasizes (foreignpolicy. com/, Oct. 7, 2021).

other major powers and did far more than just giving lip service to the Palestinian cause. Even his internal opponents expressed “deep sorrow … and liked him as a person” (www.youtube.com/ watch?v=8rU1A3OflKA).

According to Alex Vatanka of the Middle East Institute, Raisi’s “exact religious qualification” is a “sore point.” “For a while” prior to the Iranian media’s investigation, he “referred to himself” as “Ayatollah ” on his personal website. However, according to Vatanka, after the media “publicized his lack of formal religious education” and credentials, Raisi began “refer[ring] to himself as hojat-ol-eslam, a rank immediately beneath that of ayatollah.”

His administration was criticized in the West as repressive, an enforcer of women’s attire and “a grim reminder that impunity reigns supreme in Iran” (Susannah George and Yeganeh Torbati, May 22, www.washingtonpost.com/world/2024/05/22/). Nevertheless, millions of mourners turned out in Tehran and thousands in Tabriz, Qom and Mashhad.

Others beg to differ. Mohammad Marandi (professor, English Literature and Orientalism, University of Tehran) remarked that the late president was a humble, very smart and open person who remained true to his principles; enjoyed widespread support among the population; and was a very hard-working president who traveled extensively to keep in touch with ordinary Iranians.

His administration had several major foreign policy successes, among them joining BRICS and the Shanghai Cooperation Organization, dramatically improving ties with regional and

Raisi again declared himself an ayatollah shortly before the 2021 presidential election. Supreme Leader Ali Khamenei’s decree by appointing him president refers to him as a hojat-ol-eslam

During his candidacy, Wikipedia notes that he stated his “religious and revolutionary responsibility to run,” citing the need for a “fundamental change in the executive management of the country” and a government that “fights poverty and corruption.” As Western sources enjoy stating, that election had the lowest-ever turnout. Supreme Leader Ali Khamenei appointed him president on Aug. 3, 2021.

During his inauguration speech, Raisi promised to work to get the U.S. sanctions lifted. Sworn in before the Islamic Consultative Assembly on Aug. 5, he stated that Iran was responsible for stabilizing the Middle East, would resist foreign pressure but widen its external relations, assured the world that Iran’s nuclear program was meant for peaceful purposes, and stated that he would try to improve his people’s quality of life and defend human rights.

Nada AlTaher, writing for www.thenationalnews.com on May 22, noted that the Saudi foreign minister; Qatar’s emir, prime minister and foreign minister; Kuwait’s foreign minister (on the emir’s behalf); Tunisia’s president, Iraq’s and Armenia’s prime ministers; Egypt’s and Russia’s foreign ministers, and ranking members of Hezbollah, the Houthis and Iraq’s Popular Mobilization Forces were in attendance.

The late president is survived by his wife Jamileh Alamolhoda, an associate professor at Tehran’s Shahid Beheshti University and president of the university’s Institute of Fundamental Studies of Science and Technology. He had two daughters and two grandchildren. ih

Raisi in the 1980s

Pervez Nasim

1950-2024

Community Leader and Pioneer

Pervez Nasim, A NOTABLE Islamic cooperative housing figure, passed away on May 1.

Armed with an undergraduate degree in finance from the University of Toronto, this certified public accountant (CPA) spent decades in various Islamic financing and investment projects. He was also an auditor who worked for the Province of Ontario. He took early retirement to pursue his passion: furthering Islamic-based house ownership.

He was a founding member and chair of the board of the Islamic Co-operative Housing Corporation Ltd., from 1980 onward. This corporation has pioneered interest-free home ownership and investment projects in North America through an innovative model that provides an alternative to conventional home mortgages.

In addition, Nasim was also chairman and CEO of Ansar Co-operative Housing Corporation and several other Ansar Financial Group of Companies. These companies manage investments exceeding $90 million on an interest-free basis in various projects and joint ventures across Canada. Their memberships exceed 6,000 and have acquired nearly 800 housing units. St. Louis (Mo.), San Francisco, Manchester (UK) and the Malaysian Cooperative have copied the Ansar model.

Notably, Nasim was also associated with North America’s first interest-free public company, the Ansar Financial and Development Corporation, which was briefly listed on the Canadian Stock Exchange (CSE) and trades under the symbol “AFD.” But with the turmoil in the market, it was placed back as a private corporation.

Throughout his career, Nasim made numerous presentations on Islamic finance and insurance (takaful) at international and domestic conferences, including Harvard University, the London School of Economics and Crans Montana Forum (Geneva). It’s fascinating to see how his pioneering and innovative financial models are being applied to housing projects.

Nasim fondly recalled how a heart-related hospitalization inspired him to initiate Muslims to fundraise for area hospitals. The Muslim community has since then raised millions of dollars each for the Markham Stouffville Hospital (Markham, Ont.), the William Osler Hospital (Brampton), the Trillium Hospital (Mississauga) and the Rouge Valley Hospital (Scarborough, Toronto).

This fundraising drive also included a direct purchase of four vital sign monitors by the Islamic Institute of Toronto, the Muslim Community of Scarborough and the Islamic Co-operative Housing Corporation Ltd. The Scarborough Muslim community is organizing a Family Day Walkathon to raise $250,000 for the Rouge Valley and Scarborough General hospitals.

In addition to all these activities, Nasim still found time to serve as Canadian Islamic Trust’s representative on the ISNA and ISNA Canada boards and executive committees and as the vice-president for Canada on the ISNA boards for two terms.

Pervez Nasim is survived by his wife Samar, sons Shahab and Rizwan, daughter Muneeba and doting grandchildren. ih

(Contributed

Mohamad Adam El-Sheikh

1945-2024 Scholar and Leader

Mohamad Adam El-Sheikh, the fiqh scholar and former imam of Dar Al-Hijrah Islamic Center (Falls Church, Va.), departed this world on April 14.

El-Sheikh graduated from Omdurman Islamic University’s (Sudan) faculty of Shariah and Law in 1969 with a bachelor of laws, majoring in Shari’a law and common law. In 1973 the Department of Justice appointed him a judge for the Sharia Courts.

Five years later, he attained a scholarship to continue his higher education in the U.S. He attended Howard University (M.A., comparative jurisprudence, 1980), George Washington University’s National Law Center (LLM, 1981) and Temple University (Ph.D., comparative jurisprudence, 1986). His doctoral topic was “The applicability of Islamic penal law (qisas and diyah) in Sudan.”

From 1983-89 and 1994-2003, El-Sheikh was the imam of the Islamic Society of Baltimore’s (Catonsville, Md.) Masjid Al-Rahma. He was instrumental in founding the Muslim American Society in 1992, helped launch the Dar Al-Hijrah mosque, and later served as its imam (August 2003-May 2005).

He left Dar Al-Hijrah in 2005 to become the executive director of the Fiqh Council of North America (FCNA), an association of Islamic legal scholars. The council traces its origins to MSA’s Religious Affairs Committee, which was founded in the 1960s. In 1980, after ISNA’s establishment, the committee evolved into the organization’s jurisprudence committee and, six years later, became FCNA.

He was also head of the Islamic Judiciary Council of the Sharia Scholars’ Association of North America (SSANA).

Until his death, he remained a scholar of MAS, which organized the movement of Islam and Muslims as an integral part of its American community. He also held other positions, among them president and director general at Darul Hikmah Consultancy, Shariah consultant to Islamic financial institutions nationwide and, since 2005, a teacher of fiqh al-mu‘amalat (business transactions in accordance with Islamic law) at Chicago’s Islamic American University.

The family believes that while his birth year is noted as 1945, there was no tradition of recordkeeping in his village then. Thus, his actual birth year may be between 1938 to 1940.

He is survived by his wife Fatimah El-Sheikh and children Mahasin, Jalal, Maha, Sumayah, Kauthar, Musab, Zainab, Kholood and Manahil. ih

by Syed M. Afaq Moin, his friend and colleague at the Islamic Co-operative Housing Corporation.)

NEW RELEASES

Unsettled: American Jews and the Movement for Justice in Palestine

Oren Kroll-Zeldin

2024. Pp. 289. HB $30.00

NYU Press, New York, N.Y.

“ Unsettled” delves into the experiences of young Jewish Americans who engage with the Palestine solidarity movement and challenge the mainstream Jewish American institutions’ staunch pro-Israel stance. The book explores how these activists address Israeli government policies of occupation and apartheid and seek to transform American Jewish institutional support for Israel.

Kroll-Zeldin identifies three key social movement strategies employed by these activists: targeting mainstream Jewish American institutions, participating in co-resistance efforts in Palestine/Israel and engaging in BDS campaigns. He argues that these young people perceive their commitment to ending the occupation and Israeli apartheid as a Jewish value, deeply rooted in the changing dynamics of Jewish life in the 21st century. By associating social justice activism with Jewish traditions and values, these activists establish a connection between their Jewishness and their pursuit of justice for the Palestinians.

A

Global Racial Enemy: Muslims and 21st-Century Racism

Saher Selod, Inaash Islam, Steve Garner 2024. Pp.210. HB. $54.95. PB. $22.95. eBooks

$18.00

Polity Books, Hoboken, N.J.

Prejudice against Muslims has a long and complex history. In recent decades, discrimination, violence and human rights abuses against them have taken a significant turn, with rising reports and discussions of Islamophobia worldwide. However, much of the conversation has missed the key features of this increasingly insidious phenomenon.

The authors place race at the center of the analysis, exposing the global racialization of Muslims. With special focus on to the U.S., China, India, and the U.K., they examine both the unique national contexts and — crucially — the shared characteristics of anti-Muslim racism.

They also uncover how a range of counterterrorism policies, from hyper-surveillance to racialized policing, and the ensuing representation of Islam, have taken a decisive role in shaping social life for Muslims and have worked across borders to justify and institutionalize an acceptable, state-sponsored face of racism.

The Threshold of Dissent:

A History of American Jewish Critics of Zionism

Marjorie Feld

2024. Pp. 288. HB. $30.00

NYU Press, New York, N.Y.

Throughout the 20th century, American Jewish communal leaders projected a unified position of unconditional support for Israel, cementing it as a cornerstone of American Jewish identity. This unwavering position served to marginalize and label dissenters as antisemitic, thereby systematically limiting the threshold of acceptable criticism. In pursuit of this forced consensus, they entered Cold War alliances, distanced themselves from progressive civil rights and anti-colonial movements, and turned a blind eye to Israeli human rights abuses.

Feld shows that today’s vociferous arguments among American Jews over Israel and Zionism are but the newest chapter in a fraught history stretching from the 19th century.

Drawing on rich archival research and examining wide-ranging intellectual currents — from the Reform movement and the Yiddish

left to anti-colonialism and Jewish feminism — Feld explores American Jewish critics of Zionism and Israel from the 1880s to the 1980s. Feld argues that the tireless policing of contrary perspectives led each generation of dissenters to believe that it was the first to question unqualified support for Israel.

Shikwa-e-Hind: The Political Future of Indian Muslims

Mujibur Rehman

2024. Pp. 365. HB

Simon & Schuster Publishers India Pvt Ltd, Noida, U.P., India

Today, India’s some 200 million Muslims are greater than the combined populations of Britain, France and Germany. Its Constitution states they are treated as political equals, which is what India’s secular polity promised after its independence, encouraging more than 35 million Indian Muslims at the time of Partition to choose India over Pakistan.

However, today this supposed relationship of equality is being increasingly replaced by the domineering tendencies of a Hindu majority in India.

Rehman describes the current state and position of Indian Muslims (the seeds for which were sown when the BJP came to power in 2014) as the third political moment; the second he believes was in 1947 when the community was given equal status, and the first was in 1857, when Indian Muslims learned to live under the British colonial state.

A Dream of Palestine: Teta’s Story of al-Nakba Wafa Shami (Author), Christina Qahoush (Illustrator)

2024. Pp. 44. PB. $14.99

Bowker, Chatham, N.J.

Noor, a young schoolgirl, is curious about what happened to her Palestinian grandmother (teta) during the infamous 1948 Nakba and why her family was forced to leave their home in al-Quds. Why were they pushed out of their homeland? Where did they go? And how did they become refugees?

Her teta narrates this story and shares what happened to their family back then. Noor is eager to listen and learn her people’s history and their suffering. As her teta’s story unfolds, Noor is saddened by what she learns and becomes eager to help fight for a free Palestine.

Any Way You Look

Maleeha Siddiqui

2024. Pp 256. HC $18.99

Scholastic Press, N.Y.

From the popular author of Barakah Beats comes this new juvenile fiction book about bullying, religion, and clothing. Ainy, a young Muslim girl, has an eye for fashion, but when a boy from the community starts following her around, she knows this is not appropriate. She tries to navigate how she can get out of this unwanted predicament. The story is funny and empowering, and relatable for young Muslim girls growing up in the West.

A is for Arab

Wafa Shami (Author) Lama Jawhari (Illustrator) 2023. Pp. 64. PB. $19.99 www.wafashami.com

Arhyming story about the Arab world through the eyes of the book’s character flying on her magic carpet. She stops at each Arab country based in alphabetical order to showcase its culture, geography and historical sites ih