Islamic Horizons March/April 2024

UNRELENTING GAZA GENOCIDE DISROBES GRAND MASTERS OF HUMAN RIGHTS

What are Muslims Doing?

The barbarism in occupied Palestine continues unabated. While the genocide demolishes the “humanitarian” image certain countries project for themselves, thousands of humans are ironically considered ineligible to be called “human” by other humans.

The carnage enjoys the full support of the U.S. and its closest ally, the U.K., both of which attempt to cloud the ongoing reality via verbal gymnastics. It’s self-enrichment versus humanity. For example, Prime Minister Rishi Sunak has unequivocally backed the Zionist war on Gaza, while his wife’s family has been profiting from a business that operates in occupied Palestine and has appointed Israeli military intelligence veterans to senior positions.

During 2022, AIPAC and other pro-Israel PACS gave $9.657,460 to both Republican and Democratic lawmakers. Addressing the Saban Forum in 2014 (“Stormy Seas: The United States and Israel in a Tumultuous Middle East”), Biden mentioned that Netanyahu has been a “personal friend” for 30 years whom he “loves.” He also mentioned that the U.S. gives Israel $8.5 million a day.

A self-declared Zionist throughput his long political career, Biden believes that “It’s overwhelmingly in the self-interest of the United States of America to have a secure, democratic friend, a strategic partner like Israel. As I said, it’s no favor. It’s an obligation, but it’s also a strategic necessity.”

This crazed support for Palestine’s occupation has deep roots. In 1844, Christian restorationist George Bush (professor of Hebrew, New York University), distantly related to the Bush political family, published “The Valley of Vision; or, The Dry Bones of Israel Revived.” In it, he denounced “the thralldom and oppression which has so long ground them (the Jews) to the dust,” and called for “elevating [them] to a rank of honorable repute among the nations of the earth” by restoring them to the land of Israel, “where the bulk would be converted to Christianity.”

The genocide in Gaza has also created an environment of increased Islamophobia and hate crimes against Muslims. CAIR states that they have received 2,171

complaints of Islamophobia and anti-Arab bias since October 7, an increase of 172% from 2023.

One wonders what Muslims have done to even to dent such skewered supposition and if it isn’t it time to think and act.

Aslam Abdullah explains that weaponization of a Hindu religious myth to fan hatred against Islam and Muslims in that country and to reassert upper caste hegemony.

India’s 20+ million Muslims continue to deal with Hindutva via the ruling extremist Bharatiya Janata Party and ever-rising Islamophobia. Some are being lynched supposedly just for eating beef. On January 22, the Ram Temple was inaugurated on the site of the destroyed 600-year-old Babri Mosque, alleged to be the mythical god’s birthplace.

In its 1,045-page 2019 verdict, India’s Supreme Court agreed that the ruins of an ancient religious structure under an existing building does not always indicate that it was demolished by unfriendly powers. But such is the BJP’s hold that the [Indian] National Herald withdrew its articles critical of the judgment and issued an apology after facing criticism on social media and from the BJP.

Following Modi’s consecration of the temple, extremist groups weaponized ensuing celebrations and convened massive processions to attack Muslims and destroy Muslim-owned businesses, homes and mosques. BJP lawmaker Nitesh Rane threatened to “find and kill” those who had erected defensive barricades to protect a Muslim neighborhood in Mumbai. On Jan. 25, the Washington Post reported that he later ordered state bulldozers to destroy structures belonging to 55 Muslim merchants.

In the U.S., politicians such as Maryland governor Wes Moore (D) celebrated the temple. The OIC denounced these actions “aimed at obliterating the Islamic landmarks...” So once again the question arises: What have Muslims done to educate fellow Americans about the rising Hindu extremism?

Politicians do it for money, but an educated electorate may perhaps move them. 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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A New Dawn: Empowering Islamic Schools in a Complex World

ISNA Education Forum Addresses ChatGPT, Palestine, and a Lot More

More than 200 educators attended ISNA’s 12th West Coast Islamic Education Forum, held during January in Orange County, Calif., The conference featured a diverse array of presentations, many of which addressed crucial aspects of education, social-emotional learning (SEL), and community engagement.

In the “Incorporating Islam-based SEL Programs in Schools” pre-conference session, Abir Catovic (Weekend Islamic Schools Education Resources [WISER]), Wadud Hassan (founder, Mindfulness Matters Leadership Institute) and Ibrahim Yousef (principal, Nashville International Academy) shared how parents can improve their children’s character and develop emotional intelligence by being good examples. They provided examples of regulating emotions with references to the Quran and hadith.

“We are living examples of the good character we want to see in our kids,” Catovic said. “You are so important. We start with ourselves.”

Lina Kholaki (director, Online Professional Development, the Al-Deen Foundation) and Nacheda Tizani (the

Southern California Arabic Language Teacher Council) explained how learning is best when students experience hands-on activities that promote communication, both orally and in writing.

Speakers shared techniques for introducing vocabulary and grammar using comprehensible input. These methods aim to avoid repetitiveness and boredom and leverage technology in the process. They also discussed integrating artificial intelligence (AI) in language education and how it can be navigated to create powerful presentations from authentic materials.

The inaugural luncheon featured a welcome by Basharat Saleem (executive director, ISNA). While expressing his appreciation for the hardworking teachers, keynote speaker Ahmed Soboh (founder and religious director, the Chino Valley Islamic Center) quoted Egyptian poet-laureate Ahmed Shawki (d.1932): “Stand up with respect to your teacher, your teacher is like a prophet.”

Soboh then reminded the audience that just like Maryam (‘alayiha as-salaam) had to shake the tree for the dates to fall for her nourishment and strength during childbirth, we must be active and volunteer to affect

change. He emphasized that our students must learn to engage formally and properly with political leaders and to serve society with innovative solutions.

In his khutba, Imam Jihad Safir (assistant professor, Religion and Community Development, Bayan) acknowledged Islamic school teachers’ sacrifices and shared his own story of being victimized in his youth by public school teachers and peers who pressured him to eat non-halal food and mocked his name.

In the more than 20 other conference sessions, educators learned about a myriad of topics, among them how to empower leaders to advance antiracism, integrate the Quran and science for student success, adapt to diverse learning styles, understand the Islamic perspective on the sexual and gender identity movement and emphasize iman and ihsan in Islamic education.

“I liked how Sister Shatha Eissa emphasized being gentle with children in the classroom to instill a love for the Quran. I learned that laughter also has benefits in the classroom,” said one attendee. “It was interesting to be reminded by master Arabic teacher Dr. Amal Sakr Elhoseiny that the Quran has more than 1,000 scientific facts.”

WEEKEND SCHOOLS CERTIFICATION

The need for weekend schools to be certified was also stressed. Susan Labadi (board member, WISER) said that certification is important if the community wants to operate weekend schools that provide a high-quality education and an enriching environment. Certification ensures sustainable progress and accountability for those Muslim students who receive no religious instruction in public schools.

Renowned education experts spoke about special education in the Islamic school classroom, teaching the Quran to enhance mental fitness, unleashing AI in Arabic language classrooms, and the impact of ChatGPT on Muslim educators.

At Friday’s celebration banquet, Shabnum Husain (retired principal, Minaret Academy), was presented with the Lifetime Service Award for her dedication to Islamic education and leadership.

In her keynote address, Ingrid Mattson (former president, ISNA) expressed how exceptions have become the norm and how Muslims can live faithfully within a society ridden with countless haram practices. Her answer resonated with the reminder that the way to survive in this environment is through community and that the best investment one can make is in people. In reflecting on her experiences serving in Bosnia, she noted how the family was part of the community and the school was its center. Her message exemplified how a network of participating families can work for their mutual benefit.

Another program highlight was a general session on understanding Jerusalem’s significance as a framework for teaching about Palestine. The intent was to foster a foundational curriculum to empower students to connect deeply with their heritage, awareness and resilience. Safaa Zarzour (president, ISNA), Hussam Ayloush (executive director, CAIR-LA) and Ibrahim Yousef contributed to the session

This annual conference provides a platform for educators, scholars and leaders to share insights and strategies for enhancing Islamic education, fostering social-emotional learning, and addressing contemporary issues within the educational landscape. ih

This report was written by Sue Labadi, Abir Catovic and Lina Kholaki.

Warming Hearts in a Winter Wonderland

500+ Muslim Youth Bond over Lives of the Sahabah

BY MYNA STAFF

As winter blanketed the landscape with its frosty embrace to close out 2023, ISNA’s Youth Services, Muslim Youth of North America (MYNA), embarked on a unique journey, bringing warmth and spiritual enlightenment to young hearts. The MYNA Winter Camp, held under the captivating theme “Surrounded by the Sahabah,” provided an immersive experience that blended the excitement of winter with the timeless teachings of Islam.

The Sahabah, the revered Companions of Prophet Muhammad (salla Allahu ‘alayhi wa sallam), served as this transformative camp’s guiding light. At the heart of this theme lay the aspiration to transport participants to a time when Islam was taking root, and the Companions played a pivotal role in shaping its narrative. The Sahabah, known for their unwavering devotion, resilience, and unwavering faith, served as beacons of inspiration for our youth, who were and are continuously seeking guidance in their own lives. The camp featured

a series of empowering workshops and inspirational lectures designed to engage and educate participants on various aspects of Islamic history, character-building, and community service. Around 530 campers across camps in Illinois, Texas, Virginia, Florida, California, and Michigan dug deep into the lives, teachings, and exemplary character of the Sahabah, learning valuable lessons that resonate with contemporary challenges.

TOP NOTCH SPEAKER LINEUP

Workshops covered diverse topics such as leadership, empathy, resilience, and the importance of community. By drawing parallels between the Sahabah’s experience and modern-day scenarios, the participants gained a deeper understanding of how to navigate the complexities of life while staying true to their faith. Lectures engaged youth with an array of topics, from embodying the trustworthiness of Abu Ubaydah ibn Al Jarrah to exemplifying the generosity

ISNA MATTERS

While the spiritual nourishment was paramount, MYNA Winter Camps also embraced the winter season’s recreational spirit. Outdoor activities, such as snow sports, bonfires, archery, ziplining and teambuilding exercises created a harmonious blend of fun and fellowship. The winter wonderland became a playground for forging friendships and strengthening the bonds of brotherhood and sisterhood.

of Abdulrahman ibn Awf. Campers were joined by speakers such as Ustadha Hosai Mojaddidi (public speaker, teacher, writer, spiritual counselor), Shaykh Rami Nsour (co-founder of the Tayba Foundation), Habeeb Quadri (principal of the MCC Full Time School in Morton Grove, Ill.), Shaykh Sa’ad Quadri (Islamic Studies chair, MCC Academy), Ustadha Tayyaba Syed - a multiple award-winning author, journalist, keynote speaker, and performer), and more. In Michigan, MYNA partnered with Miftaah Institute and featured speakers such as Mufti Abdulwahab Waheed, its executive director, and other esteemed Miftaah scholars, and Shaykh Hunzla Zaidi, Shaykh Tariq Musleh, youth director and assistant imam, Mecca Center, Willowbrook, Ill. Campers also found solace in moments of reflection and prayer. The camp offered dedicated spaces for congregational prayers, Quranic recitation, and spiritual discussions.

“This theme has been the best one in recent memory for me,” one camper said. “Listening to stories of the Sahabah was extremely inspiring and transformative and

engaging. I felt like I was there with them with every lecture and workshop.”

While the spiritual nourishment was paramount, MYNA Winter Camps also embraced the winter season’s recreational spirit. Outdoor activities, such as snow sports, bonfires, archery, ziplining and team-building exercises created a harmonious blend of fun and fellowship. The winter wonderland became a playground for forging friendships and strengthening the bonds of brotherhood and sisterhood.

As young Muslims immersed themselves in the teachings and stories of the Sahabah, they not only found guidance for their own lives but also forged lasting connections with like-minded peers. One of the MYNA Winter Camp’s hallmarks was its emphasis on fostering a sense of community. Through collaborative projects and team activities, participants developed a shared sense of responsibility and camaraderie. The camp became a microcosm of the strong bonds that existed among the Sahabah, illustrating the power of unity within the ummah In the chill of winter, hearts were warmed,

ISNA welcomes Arshan Khalid to head its Office for Interfaith, Community Alliances, and Government Relations (IOICA) in Washington, D.C. Khalid holds a Masters in Divinity from the University of Chicago Divinity School and an undergraduate degree in Development Economics and International Affairs. He has worked with some of the leading interfaith organizations in the United States. He has also studied Islam traditionally with scholars traveling to Jordan, Egypt, Turkey, and Mauritania.

“I would like to build deeper bridges between Muslim America and mainstream America, hoping that we live in a state of deeper harmony,” Khalid said. He can be reached at arshan@isna.net.

On December 9, 2023 ISNA held an interfaith open house event at its headquarters in Plainfield, Ind. ISNA continues its interfaith outreach to strengthen unity and understanding among people from diverse backgrounds. “We believe that by coming together, we can build understanding, promote harmony and celebrate the richness of our collective cultural and spiritual heritage,” said Executive Director Basharat Saleem. Guests connected with Muslims in meaningful conversations. The gathering provided a welcoming space for neighbors and friends to come together in the spirit of friendship and unity. ih

and spirits were lifted, leaving participants inspired to carry the light of the Sahabah forward in their journey of faith.

“I feel like a whole new person leaving this camp,” a first-time participant said. “I made friendships I know will last me a lifetime and feel so much more connected to my deen than I ever have been before. I can’t wait for future MYNA camps and continuing to grow from this experience.”

Find out about upcoming camps and events at www.myna.org ih

COMMUNITY MATTERS

Associate Justice Karl Procaccini, 40, made history on Nov. 27, 2023, becoming the first Muslim to sit on the Minnesota Supreme Court. He took his oath at the Minnesota History Center with his hand on the Constitution and the Quran. A former teacher at the University of St. Thomas School of Law, he also spent time as general counsel to Gov. Tim Walz (D) during his first term. Procaccini (BA, Harvard College; Master of Laws, The American University in Cairo, JD; magna cum laude from Harvard Law School) was an editor of the Harvard Human Rights Journal. He converted to Islam upon marrying Nayla Hamdi, a psychologist in the Minneapolis VA Health Care System.

Osman Salahuddin, 27 (BA, University of Washington), was sworn in as a Redmond City, Wash., councilmember. He is the council’s only Muslim and its youngest member. In 2017-18 he was elected student body president of the university, which has 45,000 enrolled students. Salahuddin helped found the BIOPOC Health Careers Ecosystem, a nonprofit to help underrepresented students find a pathway in the healthcare field.

Nafisa Fai, Washington County (Portland, Ore.) commissioner, received the New Portland Foundation’s Public Policy Award on Dec. 13, 2023. A Somali-American small business owner and public health expert, she helps local nonprofit and public and private sector clients grow and expand. She is the board’s first Black and first Muslim member.

Alam has over 15 years of experience in California politics, government and external relations, budget, policy development, and coalition building. She worked on passing major legislation and budget, including the Local Control Funding Formula, the Transitional Kindergarten, the California Dream Act, the College Readiness Block Grant, Safe Schools for Immigrant Students, Early Education, State Census funding and many others.

Currently board president of CAIR Sacramento Valley/Central California, Alam sits on the Advisory Council for Muslimahs in Policy. Previously, she was a member of the statewide Early Childhood Policy Council and Educare California at Silicon Valley.

Prior to joining the commission, Alam was Governor Gavin Newsom’s appointee and served as the director of external and legislative affairs at California Volunteers, Office of the Governor. She has also successfully led the expansion of two major programs at California Volunteers and built a strong relationship with the legislature. As a result, the state was awarded the Innovation in Policy Making Award by the America’s Service Commissions. In 2023, the National Association of Asian Pacifics in Politics and Public Affairs placed her on its list of top 40 Under 40 AAPI political operatives and public affairs professionals in the country.

A Portland State University graduate, Fai is also vice chair of the National Association of Counties Transportation Policy Steering Committee. New Portland Foundation seeks to facilitate partnerships among funders, service providers, businesses, faith and community organizations in order to create strategies for the comprehensive and compassionate integration of immigrant and refugee communities.

Fauzia Janjua (BA, 2001, University of California, Berkeley), a teacher at the Westfield Friends School, Cinnaminson, N.J., has become Mount Laurel, N.J.’s first Muslim and South Asian female mayor. Born in the U.S., she has established CommUNITY SJP, an NGO focused on teaching prisoners and underprivileged children.

Virginia Tech’s Youssef Ramadan, 21, was named the ACC Male Swimmer of the Year for 2023. Continuing his stellar swimming record, this year in the 100 free, he placed first with a time of 42.37. He followed with the 100 fly, placing first with a season-best time of 45.86 — 19th in the country. He competed for Egypt at the 2020 Summer Olympics in the 100-meter butterfly, placing sixteenth in the semifinals. In addition to the individual events, Ramadan competed in the 400-medley relay. The relay team placed first with a time of 3:07.15 and ranks 20th in the country.

Ahmed Shehata, Islamic Relief USA’s (IRUSA) new chief executive officer, has nearly two decades of nonprofit management experience. Prior to assuming this role, in his capacity as the organization’s director of

Khydeeja Alam, the new executive director of California Commission on Asian and Pacific Islander American Affairs, was officially sworn in by Robert Rivas (speaker, California State Assembly) in December 2023.

Shania Shakura Muhammad, 16, has achieved extraordinary educational milestones for her age. Graduating from both Oklahoma Community College and Langston University with honors, she is currently pursuing an MBA, starting with a flawless 4.0 GPA. Muhammad, who has completed a two-year professional development training program for teachers, has embraced her passion for teaching by working with third graders in her hometown of Oklahoma City.

fund development, he led and stimulated unprecedented growth in its revenue, donor cultivation and programmatic impact.

Shehata spearheaded innovative fund development initiatives and campaigns that enabled the organization to surpass $135 million in annual fundraising revenue, doubling its growth in the span of five years. Shehata (MS, MA) also holds several fundraising and management certifications, including one from Indiana University Purdue University’s Lilly Family School of Philanthropy.

The world we live in is constantly evolving and ISNA is committed to being a positive driver of change. ISNA has long recognized the importance of engaging with other faith communities as a fundamental part of its mission, and therefore, we continuously host and participate in interfaith events, meetings and webinars to educate our friends, partners, officials and activists about Islam.

These interreligious initiatives have helped break down barriers of misunderstanding, formed genuine partnerships of faith and ethics, and established a platform to advocate for social justice issues for the common good.

We aim to work together to fight Islamophobia and share knowledge about the true teachings and understanding of our religion in all sectors.

The gift of education has a ripple effect—it creates change locally, nationally and globally.

Councilwoman Shahana K. Hanif (BA, Brooklyn College), the first Bangladeshi and Muslim woman elected to the New York City Council, is now cochair of New York City Task Force’s six-member panel to combat hate. She previously was chair of the Committee on Immigration. Her diagnosis at 17 with lupus, a chronic illness, and her subsequent experiences navigating the costly, nebulous healthcare system were the catalysts for her organizing and commitment to public service. ih

Ignorance is our enemy, and with your support we can make a difference.

Please donate to ISNA today.

400,000 MARCH FOR GAZA THE Largest Rally for Palestine in U.S. History

BY ALI BIN OMER

On a chilly Saturday afternoon in January, 400,000 resilient individuals gathered at Freedom Plaza in Washington, D.C., united in support of our brothers and sisters in Palestine. We gathered to demand that the U.S call for an immediate and permanent ceasefire, cease unconditional funding of military actions by Israel, hold its leaders accountable for war crimes and continuous violations of international law and ultimately work toward the liberation of Palestinians.

As part of a Global Day of Action, busloads of protestors arrived from Texas, Florida, New York, Pennsylvania, Illinois, Ohio and other states, resulting in the largest

pro-Palestine protest in this country’s history. It was endorsed by the American Muslim Task Force for Palestine, which includes American Muslims for Palestine (AMP), CAIR and ICNA along with hundreds of additional organizations nationwide.

After 100+ days of intense carpet bombing and more than 26,000 innocent civilians murdered, the march was timely, as this collective movement was feeling the weight of the brutality we continue to witness daily via our smartphones in the palm of our hands.

Palestinians are currently experiencing the greatest threat to their existence. Nearly 2 million of them in the Gaza Strip have been displaced and are now threatened with

famine ... not to mention the rise in aggression and the siege on Palestinians in Jenin, Ramallah, Al Quds, Hebron and other cities in Palestine.

A sea of black, green, red and white flags flooded the streets of D.C., with hundreds of thousands of voices for the voiceless chanting “Free, Free Palestine” and “End Genocide Now.”

RELIGIOUS LEADERS AND ACTIVISTS TAKE TO THE STAGE

“South Africa is keeping alive the legacy of Nelson Mandela and suing Israel in the International Court of Justice, the highest court in the world, and they are charging the

PHOTO CREDIT CIOGC

country with genocide,” proclaimed Yasir Qadhi (dean, Islamic Seminary of America). “We need to call a spade a spade. This is not antisemitism; it is speaking the truth. The Palestinian people are live tweeting their own genocide. They’re uploading images of their own massacre.”

“We have been walking the halls of Congress every day for the last three months,” stated Medea Benjamin (co-founder, CODE PINK). “We need them to know that we will not stand by as they continue the genocide.”

“We are here to represent the 36,000 people that have either been martyred or are under the rubble,” said Shaykh Omar Suleiman (founder and president, Yaqeen Institute for Islamic Research). “If we were to take to the streets for every casualty and every person under the rubble, it would take us 100 years to honor each and every single one of them.”

Wael al-Dahdouh (correspondent, Al Jazeera), whose wife, daughter, two sons and a grandchild were recently killed in Gaza, delivered a powerful statement via video call. “Gaza is going through a period of great hardship. The people here are paying a truly exorbitant price and are living a disastrous life. People do not have sustenance, food, or drink, a place to sleep, a bathroom and

what is necessary for life — not for a decent life, [but] rather what is basically necessary to maintain life.”

Alana Hadid, the oldest daughter of Mohammad Hadid (real estate mogul and survivor of the 1948 Nakba), passionately professed that “Collective freedom is what Palestinians have taught the world. Bravery and perseverance is what Palestinians have shown us day after day, not just for 100 days but [for] 75 years, and we must continue the struggle for them.”

RALLY ATTENDEES FROM ALL WALKS OF LIFE

Outside of the inspirational speakers, many of us found value and warmth in the opportunity to connect with the greater pro-Palestine community. Many are showing their support in a silo through online activism on social media, calling our representatives and attending protests as our circle of friends, coworkers, acquaintances and the like remain silent. It was a crucial step in a long battle to be among like-minded people who support humanity and justice for all.

Two young women from St. Louis, one Palestinian-American and the other Caucasian-American, braved the long ride

to D.C. They spoke about how the genocide had deeply impacted them and felt it was their duty to attend in person.

A family of four from Alexandria, Va., also attended the march in solidarity, as it was personal for the family’s matriarch. Her great-grandfather immigrated from Palestine to Bolivia to escape apartheid. She has been horrified by the events of the past 3 months and considered it imperative to attend, along with her Irish American husband and twin daughters.

People from all walks of life traveled to be there. “I’m here because of the children being slaughtered,” said one Catholic attendee from Maryland. “Our president had said he would not go to war.”

“I understand that at times wars are needed, but there are rules that must be followed. Civilians cannot be killed for no reason,” said a Muslim attendee from New York.

We came together, listened, shared stories, shed tears, marched, resisted and stood united for Palestine. We must fight, we must resist and we must persevere until “from the river to the sea, Palestine is free” and every human being in this world is free. ih

PHOTO CREDIT CIOGC

GIVING UP STARBUCKS AND MCDONALD’S

Are Boycotts Really Effective?

BY WRITERS STUDIO

Growing up as a teenager in a Midwestern suburb where 8 out of 10 residents are white, it’s easy to go through your day preoccupied with your next biology quiz, wondering if you’ll make the varsity basketball team, and, most importantly, trying to score Taylor Swift concert tickets. Yet, the Israeli war on Gaza has penetrated even this Middle America, Gen-Z world.

Our high school doesn’t have any posters about the war, and history teachers scrupulously go out of their way to never mention either Israel or Palestine. I don’t see any protesters urging the boycott of the local outlet of the behemoth coffee chain Starbucks located just a few blocks away. Instead, I hear about the war in the ever-present universe of social media that has become the home where we adolescents spend most of our time and only reluctantly leave when forced to do homework or join our parents for dinner.

The hashtags #BoycottStarbucks and #BoycottMcDonalds are everywhere, but how many are aware of just how much weight and pain these words hold? How effective are these economic boycotts and movements that galvanize us to stop using products made by certain companies?

WHAT IS BDS?

Formally launched in 2005, BDS — Boycott, Divestment, Sanctions — is a pro-Palestinian movement, an idea that encourages using nonviolent means to promote Palestinian rights. Its goal is to free the people under Zionist occupation. “Inspired by the South African anti-apartheid movement, the BDS call urges action to pressure Israel to comply with international law…Boycotts involve withdrawing support from Israel’s apartheid regime, complicit Israeli sporting, cultural and academic institutions, and from all Israeli and international companies engaged in violations of Palestinian human rights” (bdsmovement.net).

A CALL TO ACTION

Jehad Abusalim lives in Washington D.C., but his family, including his brother with special needs, is trapped in Gaza amid raging bombs. Powerless to save them, he seeks the help and compassion of others. Abusalim has created a petition to save his brother. “As the situation escalates and danger looms closer to my family, I find myself in a state of desperation, turning to you, my community, for support,” he writes.

At press time, NPR reported that “the numbers that capture the state of Gaza after 100 days of war are staggering: Nearly 2 million displaced, thousands of homes destroyed and nearly 24,000 dead — 10,000 of them children.” It’s hard not to want to do something to stop the devastation, especially when seeing pictures and images of fallen, injured, maimed, and starving young children. The war has already lasted for more than 100 days and calls to join economic boycotts of companies that support Israel are rapidly increasing.

FINANCIAL PRESSURE

These boycotts are intended to put financial pressure on companies by discouraging customer spending on their items. The devastation caused by the 2023 bombardment has jump-started a push for people to stop patronizing companies, such as Starbucks, that are perceived as pro-Israel. Many companies have taken a stance on their support for either side. Some brands show their support openly with monetary and in-kind donations and messages on social media. Others find more indirect ways to pick a side.

L’Oreal, one of the companies allegedly supporting Israel, owns 36 brands, among them Maybelline New York, Ralph Lauren and Garnier. Estée Lauder, another perceived Israel supporter, owns brands such as Bobbi Brown, Clinique, MAC, and Too Faced, among others. When PepsiCo is listed, it doesn’t just mean people boycott drinking the beverage. This is because the corporation also owns Doritos, Cheetos, Gatorade, Pizza Hut, and Taco Bell, among others. There were calls to boycott the fashion house Zara

for their ad campaign that looked eerily like shrouds and casualties in Gaza. The list of companies is not limited to food, fashion or cosmetics alone, for companies such as Disney, Burger King, Siemens, and Hewlett Packard are also being called out. In contrast there are a few large companies like Ben & Jerry’s ice cream and Huda Beauty that have openly called for a ceasefire.

Several protesters find it challenging to comply, due to the wide range of companies

THE EFFECTIVENESS OF BOYCOTTS

In “Do boycotts against McDonald’s and Starbucks work?,” a Northeastern Global News article, Cody Mello-Klein writes, “It more likely has to do something with the brands chosen as the target…When the brands are more easily replaceable, then they’re more vulnerable to a consumer boycott” (Dec. 5, 2023). Target and Bud Light saw sales crash in a 2023 boycott associated with an LGBTQ issue. In the context of Israel,

Janice Gassam Asare notes that, historically, boycotts have worked. “Boycotts should be one of many tools in our arsenal for social change,” she remarks. Interestingly, she says that “only about 3.5% of the population’s participation is needed to create serious political change. No action is too small, and we must remember that any rock, no matter how small, that is thrown into the pond of liberation will create a ripple effect that contributes to greater societal shifts for years to come.”

being boycotted, but are determined to see it through. Like those around the world who are rallying for peace in Gaza, Elena, a high school student in Illinois, is doing her share. Though she finds it difficult, she uses product substitutions to stay true to her beliefs. “My biggest advice to those finding it hard to boycott is to find substitutions. For example, I used to be a regular at Starbucks, but have given up one of my favorite drinks. Instead of battling to stay caffeine free, I look towards other local coffee shops.”

Even those who don’t have a connection to Palestine, Israel, or the Muslim community are taking action. Ava, a Christian middle school student in California, says, “I’m trying to do my part because I don’t believe what is currently happening is right. I do not wish to support companies supporting this war.” Like Elena, she also struggles to resist using her favorite products from boycotted companies. “I used to go to Starbucks every morning before school to get a drink that would help wake me up. It’s difficult now to snap out of a habit, but I’ve begun substituting my favorite drinks with other options, such as boba.”

the boycotts seem to be working against Starbucks, according to the Forbes article “Do Boycotts Actually Work? Examining The Use Of Boycotts To Drive Social Change” (Dec. 22, 2023).

Janice Gassam Asare notes that, historically, boycotts have worked. “Boycotts should be one of many tools in our arsenal for social change,” she remarks. Interestingly, she says that “only about 3.5% of the population’s participation is needed to create serious political change. No action is too small, and we must remember that any rock, no matter how small, that is thrown into the pond of liberation will create a ripple effect that contributes to greater societal shifts for years to come.”

However, boycotts may not always significantly impact revenue. That doesn’t mean that we give up, for they can still harm a corporation’s reputation — especially via negative publicity. The boycotts that work best are the ones that gain the most media attention.

According to the Newsweek article, “Are McDonald’s, Starbucks Boycotts Working?,” Omar Mohammed writes that companies feel

that the boycotts are targeting them unfairly (Nov. 17, 2023). McDonald’s believes that a combination of social media and propaganda has made their stand on the conflict inaccurate. “McDonald’s Corporation is not funding or supporting any governments involved in this conflict. the company said in a statement sent to AFP.”

HAS EITHER COMPANY’S BOTTOM LINE BEEN DAMAGED?

While the share price for Starbucks and McDonald’s has not been affected significantly, they continue to face protests and media outrage. On Dec. 18, 2023, Vox.com ran the headline, “Starbucks has lost $11 billion market value, and not because of boycotts.” After all, there is more to boycotts than dollars and cents.

Like most people around the world advocating for peace in Gaza, Iman, a Canadian student, shares her point of view. “As an average person in Canada, there’s not much I can do to support my brothers and sisters in Palestine who are suffering through a tremendous tragedy. Compared to the scale of sacrifice they are enduring, giving up my favorite drink from Starbucks or my favorite Disney channels is a small sacrifice. Since it’s practically the only way I can help, I’ll do it with no complaints.”

THIRTY-EIGHT STATES HAVE PASSED ANTI-BDS LEGISLATION

Boycotting can prove challenging in the U.S. Even prior to this latest war on Gaza, lawmakers have made countless attempts to suppress First Amendment rights by making it illegal to boycott Israel. Illinois was the first. Other examples include Missouri and Kansas, which “don’t allow companies with state contracts to boycott or divest from Israel.” In 2017, businesses in Dickinson, Texas, were denied Hurricane Harvey recovery funds if they were BDS supporters.

It might still be too early to accurately quantify how well boycotts against brands that support Israel are working. South Africa won its freedom from apartheid thanks to 35 years of boycotts. There is no conclusive evidence that boycotts will halt Israel’s war on Gaza. But for millions, boycotting is worth a shot. It’s a small sacrifice that they are proud to make. ih

This article was written by college-bound students enrolled in WritersStudio.us workshops that focus on nurturing confidence and skills related to critical thinking, comprehension, analysis and writing.

While many Muslims — and human rights activists — are boycotting several large brands, there are many other options. Here are a few small businesses that are donating all their profits for relief efforts in Palestine.

https://artsavvy.myshopify.com/ www.kandeely.com

https://lovelylacanada.com/

https://designedbysanna.com/

theruhart.etsy.com

shoppinsandpearls.etsy.com

THE UNITED STATES AND ISRAEL

Past Election-induced Folly Continues to Pay for an Occupied People’s Suffering

BY LUKE PETERSON

TRUMAN’S LEGACY

The U.S. presidential election of 1948 was a close one. In it, Strom Thurmond of the racist Dixiecrat Party competed against Thomas Dewey, a big business Republican from New York; and Harry Truman, a rural Democrat from Missouri and incumbent at the time of the election. Truman was pushed hard in the election by a well-funded Dewey who spearheaded a Republican Party desperate to regain power after 12 years of Franklin D. Roosevelt and an additional three years under Truman, FDR’s vice president during his last term.

Truman would win the popular vote in the country by just over 2 million votes, a margin so narrow that, in the days before the internet and accurate, up-to-the second polling data, several prominent newspapers heralded Dewey’s “victory” on their front pages before all of the electoral votes had been tallied. Truman’s victory meant an extension of the Democratic control of the White House and a tacit imprimatur of his new militant, post-World War II agenda. The United States had arrived with guns blazing into the Cold War.

For Palestine, Truman’s victory portended dark consequences. Entering the campaign season ahead of the 1948 election, Truman knew that the race would be close. He was also aware of the immense shadow within which he governed, having ascended to the presidency only after FDR, valiant conqueror of the Nazis and liberal hero of the 20th century, had died in office. The coarse and loose-talking Missouri Democrat had to get 1948 right, therefore, if he was to make an impression on American history

I’m sorry, gentlemen, but I have to answer to the hundreds of thousands who are anxious for the success of Zionism: I do not have hundreds of thousands of Arabs among my constituents.” — Harry S. Truman, presidential candidate (Nov. 10, 1945).

beyond being the man who approved the atomic destruction of Hiroshima and Nagasaki.

To improve his political fortunes, Truman cultivated a famously close friendship with British Zionist leader Chaim Weizmann, a frequent visitor to the Truman White House who, it is said, often interrupted presidential meetings to push the Zionist agenda with equal parts eloquence and vehemence. Weizmann convinced Truman that the Jewish voting bloc in the United States would be in lock step behind him during his campaign in 1948 if he supported the creation of the state of Israel within historic Palestine, offered official acknowledgement of that state, and then closed his eyes to Zionist tactics of ethnic cleansing and population transfer conducted during the Nakba (see also Peter Beinart, “Could Israel Carry Out Another Nakba?” IH. Sept./Oct. 2023).

A battle of wills then ensued between Truman and his Secretary of State, George C. Marshall of the Marshall Plan fame. Marshall was certain that steering Washington’s foreign policy in the direction of Weizmann’s will was folly and would cost the U.S. in political dealings with the Arab states in the years to come. Marshall was also aghast that Truman would use foreign policy to leverage domestic political advantage, informing the president: “If you [recognize the state of Israel] and if I were to vote in the election, I would vote against you” (June 1991; https:// www.wrmea.org/1991-may-june/truman-adviser-recalls-may-141948-us-decision-to-recognize-israel.html).

But the president’s mind was already made up. Truman embraced the Zionist movement and in doing so, broke FDR’s

promises to Arab leadership of non-interference in Palestine. His rebuff of Marshall and the State Department was made complete with his now-famous quip: “I have to answer to the hundreds of thousands who are anxious for the success of Zionism; I do not have hundreds of thousands of Arabs among my constituents” (1994; www.wrmea.org).

On May 14, 1948, David Ben Gurion publicly accepted Britain’s colonial partition of Palestine to which the newly created United Nations had agreed. 11 minutes later, Truman made the United States the first country to offer official recognition to Israel, a move that legitimized Israel’s settler colonial project.

WASHINGTON BETRAYS THE PALESTINIANS

Truman’s abandonment of the Palestinian national movement in favor of Israel established a precedent of Washington’s commitment to the Zionist state that has been unwavering ever since. In 1962, during the height of Washington’s anti-communist obsession, the Kennedy administration granted the first weapons sale to Israel, thereby laying the foundations for the close connections between the U.S. “defense” industry and Israel that has accounted for billions of dollars in weapons exchanges and purchases up to the present day.

In 1966, the Johnson administration doubled down on Kennedy’s initiative selling long-range bombers and fighter jets to Israel, signaling a complete break with previous White House rhetoric concerning the prohibition of arms sales to active combatants in the Middle East. Tel Aviv immediately used this weaponry to devastating effect in As-Samu in the Palestinian West Bank (then administered by Jordan) where an unprovoked Israeli strike killed 18 and wounded 54 others. These U.S.-made weapons would help Israel conquer the West Bank, the Gaza Strip, the Golan Heights, and the Sinai Peninsula in the June 1967 war.

From then on, a pattern began to emerge. Successive U.S. presidential administrations, under pressure from both a pro-Israel domestic constituency as well as organized pro-Israel lobbying groups, offered larger and larger aid packages to Israel. In part, this served Washington’s foreign policy aims during the Cold War which sought to exploit Israel as a counterbalance to those Arab states that had begun to fall under the sway of the Soviet Union. More immediately, though, during the second half of the 20th century, this aid was used to bolster war-dependent industries that had begun to flag after World War II.

As Frida Berrigan, Senior Program Associate in the Arms and Security Initiative of the New America Foundation

noted: “Israel receives most of its U.S, military assistance through Foreign Military Financing, which are U.S. grants for weapons purchases… Israel is the only country allowed to use a substantial portion of its military aid to build its domestic military industry” (“Made in the U.S.A.: American Military Aid to Israel,” Journal of Palestine Studies, 38:3, Spring 2009). This mutually beneficial arrangement provides Israel with scores of millions of dollars to bolster their own military-industrial establishment while at the same time redirecting American tax dollars into the pockets of U.S. weapons manufacturers.

Through this reciprocal arrangement, the total amount of American money offered to Israel since 1962 has soared into the billions of dollars: “Expressed in 2009 dollars, official U.S. aid to Israel from 1949 to 2007 [rose to] more than double the generally cited amount of $101.2 billion. The true amount is over $206 billion.” (Richard Becker. Palestine, Israel, and the U.S. Empire. (San Francisco, CA: PSL Publications, 2009), 151). And unlike other recipients of Washington’s largesse, U.S. funding to Israel is guaranteed not to be appended with any conditions specifying terms of use, a fact that allows Israeli policymakers to ignore — without fear of any consequences — Washington’s calls for restraint or promises of peace.

These conditions render U.S. aid to Israel as unique within geopolitical relations. The utter lack of American oversight inherent within this most peculiar of international friendships gave rise to a now famous piece of off-handed analysis by one of the most hawkish Israeli generals of the 20th century, Moshe Dayan: “Our American friends offer us money, arms, and advice. We take the money and we take the arms; we decline the advice” (Walter Hixson, “Israel’s Armor: The Israel Lobby and the First Generation of the Palestine Conflict,” Washington Report on Middle East Affairs, May 2019).

This hands-off policy persists as status quo between Washington and Tel Aviv despite the 1997 passage of the Leahy Laws — congressional statutes specifying that recipients of U.S. military hardware can only use those weapons for defensive purposes and in accordance with fundamental human rights (https://findit.state.gov).

And yet, despite years of prolific documentation of Israeli human rights abuses of Palestinians — including, but not limited to, extrajudicial assassination, suspension of habeas corpus for Palestinian prisoners, the deliberate targeting of civilian populations, and the tacit encouragement of settler violence — no American official has ever mentioned the Leahy Laws in connection with U.S. aid to Israel. For all intents and purposes, then, there are simply no rules

governing the continued provision of billions of American taxpayer dollars to Israel year after year.

PALESTINE’S AMERICA-MADE FUTURE

On October 7, 2023, a coalition of paramilitary units from the Gaza Strip infiltrated Israeli territory by air, land, and s ea, reportedly killing more than 1,000 Israeli soldiers and citizens and capturing roughly 250 more. Tel Aviv’s military action in Gaza since this predictable response to Israeli occupation has been nothing short of genocidal, resulting in the deaths of more than 22,000 Palestinians, roughly 70% of them innocent men, women, and children. Yet still the vast majority of Congressional lawmakers remain in lockstep with Israel, an incurious and uncritical stance that is seen within the Beltway as necessary for maintaining political office in the United States in the 21st century.

This emphatic pro-Israel position persists, at least in part, because of the influence of aggressive pro-Israel lobby groups like the American-Israel Political Action Committee (AIPAC), a Washington-based committee with a staff of thousands and an annual budget of more than $80 million dollars. AIPAC boasts of being the country’s largest pro-Israel PAC while working exhaustively to direct money into the hands of federal and local political candidates based upon their uncritical embrace of Israel.

AIPAC’s mission, goals, and activities are neither clandestine nor are they illegal given that it works within American political finance rules to support targeted candidates. Moreover, AIPAC is but one of roughly two dozen pro-Israel PACs contributing millions to both mega-parties in the American political system in order to ensure a steady stream of Israel devotees at all levels of government.

The American-made bloodletting in Gaza has engendered a mass movement of civic organizations critical of the Israeli slaughter of innocents who are, as one, demanding an end to Washington’s unquestioned support of Israel. The decidedly tepid response to these demands emanating from the Biden White House threatens to topple Democratic control of government in November of 2024, ushering in another radical right presidency in the U.S. This outcome might be even more dangerous for Palestine. Either way, it remains clear that peace, justice, and self-determination for the Palestinian people will not be forthcoming from Washington regardless of which political party is in power. ih

Dr. 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 is now available for preorder through Anthem Press and will be in stock with online booksellers in April, 2024 (https://anthempress.com/politics-and-international-relations/ the-u-s-military-in-the-print-news-media-hb).

EMBRACING OUR GROWING UMMA

The Strength of Palestinians Brings More People to Islam

BY SUNDUS ABRAR

The pro-Israel bias of prominent Western media outlets has become even clearer as they continue to unapologetically broadcast the Gaza genocide. In response, more people are turning to social media to educate themselves about Israel’s atrocities. In their effort to learn this suppressed narrative, many have been moved by the Palestinians’ resilience.

Activist and famous TikToker Megan Rice felt compelled to read the Quran after seeing the Palestinians’ firm faith. She witnessed them praising God and turning to prayer during their tremendous hardship, marveling at their certainty in Islam. Driven solely by the intention to build empathy and compassion for different faiths, she started the World Religion Book Club to discuss various religious texts. When she started reading the Quran, she shared her journey on social media. Her conception of it began to evolve, and Rice was candid in her appreciation. Her account drew many followers, and she became a prominent figure when she started reading and sharing her reaction in live videos.

Rice took her shahada two weeks later. “I went in just to better understand my fellow human beings. I did not go in with any intention or conversion, but of course Allah had other plans for me, SubhanAllah,” Rice said in an interview with Islamic Horizons. She’s not the only one. While it’s challenging to accurately quantify how many people are reverting, there is no doubt about the heightened interest.

DAWAH ORGANIZATIONS SEE A SURGE IN DEMAND

Wajahat Sayeed (founder and president, Al-Furqaan Foundation) stated that the foundation is seeing a significant demand for copies of the translation of the Quran. The largest North American publisher of the

Quran, it also publishes The Clear Quran (trans. Mustafa Khattab).

Since the crisis in Gaza began, this 20-year-old dawah foundation has seen a tenfold increase in Quran packages going out. Gain Peace has also received the highest number of requests recently that they’ve had in the last 25 years.

“The Clear Quran uses modern English, and since Dr. Khattab is experienced in dawah, his translation has a context that is relatable to and Muslims and those of other faiths,” said Dr. Sabeel Ahmed (founder and executive director, Gain Peace). “The Muslim community would miss out on the opportunity to strengthen the umma if we don’t attempt to acknowledge and mindfully extend the support required to those entering Islam.”

BEWARE OF THE HARAM POLICE

Following her shahada, Rice received harsh commentary from fellow Muslims regarding her personal choices. She was being bombarded by the haram police, “individuals

who offer unsolicited advice without understanding context.” Their often overzealous and accusatory comments and conduct is incompatible with the Prophet’s (salla Allahu ‘alayhi wa sallam) sunna

This approach is especially demoralizing for reverts just embarking on their journey. Several people reached out to Rice and shared their leaving Islam due to such overbearing judgments. Rice chose to prioritize her relationship with her faith and, for the time being, is refraining from publicly sharing her progress in learning about the deen.

“I recognize the need for correction sometimes, but it doesn’t have to be so disciplinary. Saying ‘Don’t do this. It’s haram’ won’t sink in because the correction comes before the why,” she stated.

Sara Morandini, 38, has been Muslim for three years and agrees with Rice. Raised Catholic and adhering to Buddhism for almost ten years before considering Islam, she began learning about Islam after a challenging year following a divorce and the abrupt loss of two loved ones in a car accident.

“I was going through a lot, and I said to myself, ‘It doesn’t take anything away from me if I start reading the Quran,’” she remarked. Propelled to Islam through the difficulty she was enduring, she found solace in learning about the Quran and sunna and was mindful of who she chose to be around. Trying to be close to people who were helping her, she advises reverts to prioritize their personal connection with God and commit themselves to gaining knowledge.

“You will meet people who may disappoint you,” she says. “The foundation of faith cannot be another person. It can’t be your husband, a parent, or an influencer.”

Living in Italy when the Covid-19 pandemic started, she took her shahada via Skype in 2020. She appreciates the shaykh and her local Muslim community, both of

Famous TikToker Megan Rice

whom were patient and encouraging before and after she became Muslim. She has had mostly positive experiences in her interactions with other Muslims — with one exception that occurred a few months after she accepted Islam.

A Muslim woman invited her home for dinner. Upon being introduced to the woman’s husband, Morandini acted upon instinct and shook his hand. The host chastised her, even though she offered a more elaborate explanation later. At that time, Morandini, who is of Brazilian and Italian descent, had little awareness of Islamic values and recalls feeling deeply hurt. “Her first reaction, the look on her face, was very hard for me. I avoided her for a long time after that,” she said.

“Harsh admonishments, no matter how well intentioned, can be incredibly detrimental to spiritual development,” Dr. Ahmed said. “You can’t teach new Muslims the way you teach children at Sunday school. You need to consider the baggage and where they are coming from to optimize the teaching. They can get overwhelmed and discouraged. A lot of patience and wisdom is necessary.”

WELCOME WITHOUT JUDGMENT

Gain Peace works diligently to integrate reverts into the community via classes on Islam’s foundations and facilitating mentorship between volunteers and reverts. Mentees are trained before being matched to assist reverts according to their specific situation. Dr. Ahmed observed that reverts benefit tremendously from observing the growth of others like them. “If they are in the company of other new Muslims, they can find motivation in their success.”

Rice attests to this. “Even though I am a Muslim now, I am technically seeing it from the outside and I still have questions. I so badly want to share my experience with Islam with the rest of the community, but it feels like there is a fear of asking questions. So, I turned to other reverts and felt more understood by them,” she shared.

Sayeed advises Muslims to be thoughtful when informing others about Islamic principles. Though he has been a lifelong Muslim, he didn’t always have a strong connection to the deen. He underwent a personal religious transformation and left his corporate career to focus on dawah. “It was a whole character transformation,” said Sayeed. “If you are going to antagonize, you are missing the point. We need to be caring and have a love for all humanity. When people

that the space be welcoming even to Muslims who may have lost touch with the faith.

RAMADAN FOR NEW REVERTS

At the time of speaking to Islamic Horizons, Rice had been a Muslim for only two months. However, she was already being enthusiastically approached about Ramadan, which was another two months away.

“From the very moment I reverted, people have been asking me ‘Are you excited about Ramadan?’ As a revert, I am just seeing it as a time that we are dry fasting because I haven’t experienced it. That alone is a little scary. I’m not seeing it in the same magical light yet,” said Rice.

Since the crisis in Gaza began, this 20-year-old dawah foundation has seen a tenfold increase in Quran packages going out.

Gain

Peace has also received the highest number of requests recently that they’ve had in the last 25 years…. “The Muslim community would miss out on the opportunity to strengthen the umma if we don’t attempt to acknowledge and mindfully extend the support required to those entering Islam.”

become religious, they forget how they once used to be.”

Community members’ judgmental attitude can lead to mosques and events becoming intimidating environments for new Muslims. With this in mind, Al-Furqaan Foundation recently opened The Clear Islam information center in Windsor, Ontario. People can walk into this downtown storefront and receive literature on Islam and talk with the staff or volunteers. Sayeed’s goal is

Ramadan 2024 will be the first Ramadan for many new reverts. Dr. Ahmed said that although the community is energized and eager to welcome reverts when they take their shahada, more commitment is necessary for sustained support.

“Right after the shahada there are 200 people hugging the brother or sister and offering advice, and that’s very overwhelming,” he said. He encourages mosques to understand the needs of reverts and educate the community during khutbas, to host events with special consideration for reverts and maintain a database to stay connected with them. He advises families to reach out to inquire about reverts and work to build relationships with them. Invite them for iftar at your home and include them in Eid celebrations. It’s about time that the community goes beyond that first hug.

Please contact Gain Peace at 1-800-622ISLAM and gainpeace.com to learn more about Islam. Visit furqaan.org to donate copies of the Quran and support other projects. ih Sundus Abrar is a freelance writer. She hopes to see a more diverse and inclusive Muslim community.

Dr. Sabeel Ahmed from Gain Peace (center) at a mosque event.

TEACHING KIDS ABOUT PALESTINE

In Conversation with the Authors

BY KIRAN ANSARI

These days, Muslims worldwide wake up and check their phones to see if a ceasefire has been declared in Gaza. At press time, Palestinians have been killed, injured and displaced for 100+ days. Trying to absorb information from all over social media and a few media outlets that provide some balanced coverage, parents wonder how they can explain the situation to their young children?

“I can shield my children from graphic images of the wounded and killed, but I do not want to shield them from the truth,” said Nida Khan of Fresno, Calif. “We are witnessing a genocide. I owe it to my children to tell them the story of the Palestinian cause in an age-appropriate manner, and one of the best ways to do it is through books. This is even more important for Muslim kids who do not have a Palestinian family member to share stories firsthand.”

Islamic Horizons asked MuslimMemories. com about which children’s books on Palestine have been popular lately. We then set out to interview those authors and learn about their journey to inspire more authors to share, because our children deserve to read authentic stories.

YOU ARE THE COLOR

“I had always wanted to write a book about the Nakba, one of the seminal events in Palestinian history that must be understood in order to understand what is still happening in Palestine today,” said Rifk Ebeid, a Palestinian author who self-published “You Are The Color” and “Baba, What Does My Name Mean?”

“I researched Nakba survivor testimonies and oral history. I delved into what life was like in Palestine before, during and after the Nakba. This took some time due to the heavy nature of the topic and my capacity to process it all.”

After developing the idea, Ebeid worked with Hajera Khaja, a wonderful writing coach, to help bring the story to life. What really helped flesh it out was the process of free writing, seeing where the pen was taking her and what plot sequence felt like it captured what

she wanted to convey. The result is an impactful and authentic story of one Palestinian family that encompasses many of the real experiences during the Nakba.

Ebeid believes that for Palestinians, as they resist the erasure of their culture and existence, sharing stories is crucial to documenting their experiences. “Every action we take individually will have a ripple effect collectively. You never know who is listening, who is learning from you and what they will do in the future with that knowledge they have gained,” she stated.

SITTI’S KEY

“I never understood the history of my homeland until I visited Palestine and learned about its rich history,” said Sahar Khader, author of “Sitti’s Key.” “When I had my first child, I was always looking for books that shared Palestine’s history in a simple way, but I never found them. So I took matters into my own hands and decided that I should publish a children’s book about the collective memory of the key.” In 2023, this proud Palestinian did just that.

In light of the current genocide in Gaza, the book presents the repetition

of history. Readers find flashbacks about what happened in 1948, when 750,000 Palestinians were expelled from their homes. Unfortunately, what is happening now in Gaza is even worse — more than 1.9 million Palestinians have had to leave their homes. This book teaches the younger generation that what is going on today in Gaza has been happening for 75 years.

MY GARDEN OVER GAZA

Sarah Musa started writing “My Garden Over Gaza” in May 2021 when Israel was bombing Gaza. As a Palestinian-American living in Jordan, she had watched this happen for years. “My father left the Al-Quds region when he was 15, and he was never allowed back,” she said. “It is painful to watch how history repeats itself again and again.”

As she started getting vocal on Instagram and getting to know activists, one of her writer friends encouraged her to write a book. That was her lightbulb moment. “Palestine is a part of who I am, so why haven’t I done it yet?” Musa wondered. “I have had a rooftop garden like they have in Gaza. It’s one way for them to produce their

Rifk Ebeid with her books.

Sahar Khader at a book signing.

PHOTO CREDIT: MIKE FENDER PHOTOGRAPHY

own food because of sieges and the aerial spraying of herbicides on agricultural crops.”

TYPES OF PUBLISHING

Although there have been a handful of children’s books about Palestine from traditional publishing houses, Muslim authors aren’t happy about the representation. Many Palestinian authors fear that their story will be diluted, sanitized or edited. Even though Ebeid has heard from some author friends that they have more control over the narrative, it’s still an uphill battle. Muslims have seen silence and censorship from the book community during this genocide.

“The topic of self-publishing vs. traditional publishing is multi-layered. I hate to distinguish when it comes to Palestine, in particular, because of how Palestinian voices have been censored for decades,” she said. “Although I understand the aspect of wanting to hold mainstream publishers accountable for being more inclusive of diverse voices, I find the distinction between the two routes to be divisive at a time where we need all hands on deck and should all support each other’s efforts.”

Khader began the publishing process with a mainstream company, but her passion for “Sitti’s Key” was so high that she felt they didn’t understand it, especially when it came to illustration. That led her to cancel her contract with them.

Her book was then published by Little Hibba, a children’s publishing company that empowers Muslim authors to share meaningful messages with the next generation. “They worked closely with me and understood my passion,” Khader related. “I also had the pleasure of working with the illustrator, Noor Alshalabi, who paid attention to certain details and brought my vision to life.”

Got a Story Idea?

◆ If you have a story or idea brewing in your head, go for it.

◆ Take it one day at a time and see where it takes you.

◆ If you don’t know where to start, join a writing group or get a writing coach. Learn the craft and equip yourself with the tools you need.

◆ Be authentic. Don’t write with others in mind, but focus on what you want to share.

◆ Revise your story carefully. Take it to manuscript editors and polish it until it shines.

◆ Look for a publisher that represents you or, if you can, self-publish.

◆ Don’t be afraid to write. It can sound dangerous, censorship is real and some people can get aggressive. Moreover, no one wants their family to be harmed because of speaking up. However, haters shouldn’t prevent us from doing good. Purify your intentions and trust God to take care of you.

Excerpts from the authors interviewed

Ebeid believes that for Palestinians, as they resist the erasure of their culture and existence, sharing stories is a crucial part of documenting their experiences. “Every action we take individually, will have a ripple effect collectively. You never know who is listening, who is learning from you, and what they will do in the future with that knowledge they have gained,” she said.

Musa’s experience with mainstream publishing wasn’t great — not because anything bad happened, but because nothing really happened. She tried to get published for 15 years, but never heard back. She believes many mainstream publishing houses aren’t really interested in unapologetic Muslim stories.

“They want to show they care, but it’s only superficial. They want to just add a Muslim twist to an American story. They have no interest in real Palestinian stories. They want to minimize that kind of stuff,” she asserted.

She wanted to get “A Garden Over Gaza” out quickly. Her sister told her about Ruqaya’s Bookshelf, a Muslim publishing company in Canada. What started out as an eBook flowered into a manuscript.

“I had never written a book about a Muslim protagonist — it was colonized out of my mind,” Musa recollects. “I dove into it 100% and submitted my manuscript in a week. Publisher Asmaa Hussein got back to me promptly, and I signed my first book deal.”

Muslim authors don’t want publishing companies that just pretend to care. They believe that if Muslims want authentic and unapologetic stories, the community needs to support small Muslim publishers. Mainstream publishing companies have huge advertising budgets. The sprouting Muslim publishers don’t have the resources yet, so we, as the umma, have to do that.

“Growing up, I felt like an odd phenomenon with a Palestinian father and Hispanic mother,” Musa said. “As a child, I would have been over the moon to have a book that truly represented me. Now as a parent, rather than always reading about Stephanie and Jake, I want my kids to feel heard and seen. It can boost their self-confidence. So we need to support Muslim authors and publishers. Let’s be their microphones so more people become aware.”

Readers can purchase these and many other titles at www.muslimmemories.com and support Muslim book stores. ih Kiran Ansari is the assistant editor of Islamic Horizons. She hopes to visit a free Palestine one day.

RELIEF TO GAZA

North American Organizations Deliver Aid in Palestine

BY HAMZA MOHAMMED

As this issue was going to press, 24,927 Palestinians HAD BEEN killed (more than 10,000 being children), over 62,388 wounded, and more than 1.9 million displaced.

Those looking to help victims suffering through this compounding humanitarian crisis often wonder which relief organizations are on the ground in Gaza. Due to blockades and restrictive border controls, many agencies don’t have an actual physical presence there. Some organizations provide support at the Rafah (Egypt) border. There are, however, a few organizations that do have an on-the-ground presence and, as a result, can distribute supplies to those who need them the most.

We look at a few such organizations.

HELPING HAND FOR RELIEF AND DEVELOPMENT

The UN shares a report with HHRD and other organizations after the distribution is complete to let them know where the aid was sent.

Headquartered in Southfield, Mich., HHRD is an accredited 4-star charity with more than 15 years of service and 14 ongoing programs in 128 countries. It has 19 regional offices across the U.S.

humanitarian organizations,” stated Minhaj Hassan (senior communication & media specialist for Islamic Relief USA).

Since Oct. 7, 2023, IRUSA has been able to provide over 2.2 million items to provide medical aid, over 1 million ready-to-eat meals, and has distributed hygiene supplies and kits to over 200 shelters. In total, they have been able to provide aid to a total of over 50,000 children and 200,000 households. They need more supplies and funds to continue to be able to keep up with the rising need for aid.

THE HUMANITI FOUNDATION

Founded in Markham, Canada, by entrepreneur Shoaib Khan, Humaniti Foundation is now also a registered U.S. charity based in Frisco, Texas. The foundation works with organizations in Palestine and has many long-standing partnerships with registered nonprofits in the region. Staff members work with their partners to deliver emergency aid, despite the dire conditions.

In Palestine, Helping Hand for Relief and Development (HHRD) provides rehabilitation and physical therapy services for children with disabilities. These initiatives have helped more than 28,000 beneficiaries of emergency relief, assistance for more than 6,000 orphans and educational support for around 500 people.

“The best way to help is donating online and bringing brand new winter jackets and blankets to our local offices,” said Rafid Ahmad, who works in the Dallas branch. “We also accept zakat donations that are spent in accordance with Islamic guidelines.”

HHRD, founded by the Islamic Circle of North America (ICNA) in the early 2000s to provide emergency aid to countries around the world, is one of the relief organizations working with the UN to provide support and deliver supplies to those in need. They collect items like food, water, clothes, medicine, blankets and shoes from those organizations that cannot enter Palestine and bring them to Rafah. They then give these items to the UN, which distributes them in affected areas.

ISLAMIC RELIEF

Since being founded in 1993, Islamic Relief USA (IRUSA) has been able to assist over 50 million people across the world. This Virginia-based charitable organization has been working in Palestine for over 20 years and has responded to many events and crises in the area working with local partners on the ground to provide emergency aid. Currently, IRUSA has been redirecting funds from other ongoing projects toward emergency aid in Palestine. Through their efforts, they have been able to distribute medical aid and support to hospitals, and hygiene kits to people sheltering in places like schools.

As with many other organizations providing support and aid in the region, ongoing blockades and restrictions have made it increasingly difficult to get aid into affected areas. As a result, IRUSA is currently using stored supplies in warehouses to provide aid. “The need is great and getting sufficient supplies quickly has remained difficult for all

Humaniti has mobilized multiple emergency campaigns focused on providing hot meals, clean water and medical support to Palestinians. Currently, it has been able to deliver food, water, clothes, blankets and fuel, as well as obtain four pallets of medicine and medical supplies, which were to be distributed by their medical partners in Gaza.

“Each passing day restricts aid entering Gaza. Our partners are struggling to provide support, given the dire conditions,” said Humaniti’s Shabnam M. “Thankfully we have been able to provide food parcels and Ready-to-Eat (RTE) meals, hygiene kits, soup, detergent, fresh flour to make bread, mattresses, pillows, children’s winter clothes and water tanks.”

In the coming months, Humaniti will focus on providing medical aid and services in the affected areas. They will be delivering medication, supplies and equipment, as well as supporting the many orthopedic surgeries that need to take place to treat the countless injuries, including amputations and broken bones. They also plan to deploy temporary shelters near the Rafah border to support those trapped in southern Palestine with no shelter.

“The best way to help Humaniti continue to provide relief is to donate on our website,” Shabnam said. “Supplies are available

in Egypt and across the region; however, we need to maintain adequate financial resources to ensure our partners can procure the supplies and be ready to transport and distribute within Gaza as needed.”

HUMAN CONCERN INTERNATIONAL

Human Concern International (HCI), one of the oldest Canadian Muslim relief charities, has raised over $22 million for Palestine relief. They have been distributing aid in Gaza since Oct. 10, 2023, just three days after the war started. Despite the borders being closed, HCI, which has warehouses inside Gaza, was able to distribute the stored supplies.

In mid-December last year, this stored aid ran out. To continue this important work, Hassan Wadi, director of fundraising, and volunteer Syed Rahman flew to Egypt and filled three trucks — two with food and one with medical supplies — totaling about $3 million in value. Thanks to HCI’s connections, they were able to get the trucks to their warehouses in Palestine.

“The biggest challenge has been getting the aid in,” said Rahman. “There are many restrictions when bringing in supplies. Trucks must be clearly categorized, and types of aid cannot be mixed. If any rules are not followed, there is a risk of being turned around and denied entry.”

Even after there is a ceasefire, a tremendous amount of work will need to be done to rebuild Gaza. While Muslims across the world are praying and protesting, there needs to be a steady stream of donations as well. Gazans have already lost more than one can imagine.

HEROIC HEARTS

Heroic Hearts, a Chicago-based charity, has had teams in Gaza for several years, most of which include native Gazan residents. Embedded in the region since the beginning of the recent conflict, they have been traveling from the north to the south of Gaza, providing aid.

The number of people in need of aid is also very sad and difficult to navigate. It seems as though we are climbing a mountain that never stops growing,” said Sara Hassan (vice president, Heroic Hearts). “The cost of supplies has also skyrocketed, so it has been a challenge to continue to collect funds to sustain ongoing projects.”

The organization has developed multiple relief programs, among them delivering food parcels containing mostly non-perishable foods, winter clothing and supplies, along with hygiene items, to the displaced. Heroic Hearts also has clean water tanks to deliver fresh water to people sheltering at sites in Gaza. Their established soup kitchens in Deir al-Balah and Rafah provide hot meals to thousands.

Heroic Hearts faces many challenges. Making deliveries can be very risky, and their ground teams have to be very careful, ready to move and take shelter at a moment’s notice.

“The number of people in need of aid is also very sad and difficult to navigate. It seems as though we are climbing a mountain that never stops growing,” said Sara Hassan (vice president, Heroic Hearts). “The cost of

supplies has also skyrocketed, so it has been a challenge to continue to collect funds to sustain ongoing projects.”

Heroic Hearts currently has multiple trucks of supplies in Egypt awaiting clearance to enter. They are working on collecting hygiene kits and opening soup kitchens in Gaza. They also are looking for individuals to partner with to create more dynamic fundraising events, such as organizing sporting events, to help support their efforts.

Siraj Muhammed, who founded the organization in 2016, has 10+ years of experience in international relief. Now serving as its president, he is implementing its vision and overseas operations. ih

Hamza Mohammed, a Farragut High School in Tennessee, is an avid reader and enjoys writing in his free time.

hchearts.org/palestine-emergency-relief hhrd.org/Palestine

https://irusa.org/middle-east/palestine/ wearehumaniti.org/causes/gaza-relief/ humanconcern.org/palestine-relief

Workplace Backlash for Pro-Palestine Advocacy

A Troubling Civil Rights Situation

BY ZANAH GHALAWANJI

In a shocking violation of anti-discrimination laws, Montgomery County (Md.) public school teacher Hajur El-Haggan faced immediate leave and investigation for sharing the Palestinian slogan, “From the river to the sea, Palestine will be free.” Her non-Muslim colleagues who shared similar speech have not been disciplined. This incident is emblematic of a troubling trend where American employees supporting Palestinian freedom are harshly reprimanded.

Over the past three months, civil rights organizations like CAIR have received numerous complaints of employer retaliation against those speaking out on the Israeli government’s genocide in Gaza. CAIR headquarters has seen a 20-fold increase in calls involving professional repercussions for

political speech. The backlash is “unprecedented,” says Zainab Chaudry, director of CAIR’s Maryland office.

During this period, employees have witnessed a stark reality of limited speech rights, with institutions in the U.S. disregarding anti-discrimination laws and free speech protections. Despite the U.S. priding itself on valuing freedom of expression, American employers target pro-Palestinian employees through disproportionate enforcement of workplace policies, strict limitations on private speech and the weaponization of fear-mongering tactics.

Anne Arundel County (Md.) special education teacher Saera Suhail also found herself a target of employer investigations into violations of rarely enforced policies. She was accused of violating email policies

after opposing the county’s biased curriculum on the Gaza crisis. The school’s principal claimed that Suhail sent an unapproved email to staff when she responded to the county’s email. The selective enforcement of policies reveals a pattern of discrimination against Muslim teachers of color. Other public-school teachers in Montgomery County were accused of antisemitism, placed on leave and investigated for sharing political commentary on Facebook.

OTHER PROFESSIONS TOO

This discrimination extends beyond schools. An Ohio Muslim beauty technician was terminated by the salon’s Jewish owner after she shared posts highlighting the current situation in Gaza. The owner claimed that she violated the salon’s social media

policy, despite having reportedly posting herself an Instagram story that referred to what appeared to be Palestinians as “sick animals.”

Even government employees, theoretically protected by the First Amendment, face investigations for pro-Palestine posts on personal social media. A government attorney was publicly doxed and threatened by pro-Israel advocates and placed under investigation for sharing an Instagram reel that debunked myths surrounding the crisis.

Despite her speech being protected by the First Amendment, Republican lawmakers are pressuring her employer to terminate her.

Pro-Israel groups like the Jewish Community Relations Council (JCRC) and the Anti-Defamation League are exerting pressure behind the scenes to have employers fire individuals who openly support Palestine.

In the cases of the Montgomery County teachers, the JCRC issued a statement alleging that they had been placed on administrative leave for sharing “antisemitic images and

Employees critical of Israel face not only professional consequences but also personal attacks, creating an environment where any criticism of Israel risks permanent damage to one’s reputation. The weaponization of fearmongering tactics extends to prohibiting pro-Palestinian clothing attire, reprimanding employees for cultural symbols, and even suppressing Palestinian identity through dress codes. Palestinians have reported employer bans on keffiyehs (a traditional Palestinian scarf).

messages on their social media accounts.” It supported the county’s removal of them. According to its website, one of JCRC’s “four pillars” is Israel Advocacy.

The strategy of condemning pro-Palestinian views as antisemitic is further reinforced by political resolutions. The Republican-controlled House passed a resolution equating anti-Zionism with antisemitism, contributing even more to the chilling effect on free expression.

Employees critical of Israel face not only professional consequences, but also personal attacks, thereby creating an environment in which any such criticism risks causing permanent damage to one’s reputation. The weaponization of fear-mongering tactics extends to prohibiting pro-Palestinian clothing, reprimanding employees for cultural symbols and even suppressing Palestinian identity through dress codes. Palestinians have reported employer bans on keffiyehs, a traditional Palestinian scarf. The professional blowback has been lopsided, but workers who have made pro-Palestinian statements are bearing the brunt of it.

CAIR is encouraging employees facing retaliation for speaking out to fill out and submit an online civil rights complaint form available at www.cair.com. We also encourage everyone to review our “Know Your Rights Materials” on www.islamophobia.org. ih

Zanah Ghalawanji, Esq., is CAIR’s staff attorney.

Raising Girls to be Strong Women

Muslim Girl Scouts Benefit from Skills and Sisterhood

BY RABIYAH SYED

When you hear about “Girl Scouts,” the first thought that comes to mind is young girls going door to door selling cookies. However, Girl Scouts is much more than that. This organization was founded more than a century ago to help young women grow into leaders. Through different activities, they build confidence, hone leadership skills, and contribute to their community. Girl Scouts comprise different age groups, ethnicities, and faith/non-faith backgrounds. In major U.S. cities, one can easily find all-Muslim troops as well as Muslims in other troops.

Founded in 1912 by Juliette Gordon Low (d.1927), Girls Scouts encourages girls to embrace their strengths and empowers them to become their best selves. The initial goal was to enable them to use their newly learned skills to fight for change at a time when women were bound by strict social norms and had fewer rights. The organization has grown tremendously since then. Although we do not have exact numbers for Muslim girl scouts, in 2020 there were 1.7 million girl scouts in the U.S. alone.

One of these empowered girl scouts is Boston’s Amber Ali, who started her journey in the sixth grade. Having to change troops when she entered high school, she remained a dedicated scout until graduating in 2019.

“I joined the troop as a way to do something that would take me out of my comfort zone and allow me to do activities that I wouldn’t have done otherwise,” she reminisced.

Her troop went camping, to water parks, haunted houses, and even took trips to New York City. These were some of the activities she enjoyed, as they allowed her to connect with a large group of people with whom she might have never interacted. The scouting experience, she remarked, allowed her to make many new memories and have new experiences.

“My troop was warm and welcoming. When you are the only Muslim, you have to do a little bit of educating, especially during Ramadan. However, they were very open and accepting, so I never felt any discrimination.”

EARNING BADGES

Girl Scouts complete specific activities to earn badges. For instance, they must pass a training regimen to receive their First Aid badge. Badges are a big part of scouting, for they symbolize the essential skills learned. Some troop leaders decide which ones the scouts will earn and at what time based on the troop members’ skill set; others let the scouts decide.

Aamina Masood, a Plano, Texas, troop leader for 13 years, began as a volunteer before moving up the ranks to troop leader. As a

member of the Girl Scout Service Unit, she also guides leaders from other troops on how to plan activities. She lets her scouts decide what they want to do to earn their badges.

“Girl Scouts is girl-led,” she noted. “When they are younger, I give them two choices for activities. But once they’re older, they make their own choices and come up with their own ideas on what they want to do. I don’t force my opinions on them.”

While the girls can engage in a vast selection of projects, many of the badge names and activities are open to interpretation. As the leaders determine which activities can be completed, based on the scouts’ abilities, they sometimes adapt the latter’s envisioned projects to make them more practical. Thus the scouts can still earn badges while absorbing new and relevant information. Masood likes to add a religious angle to the activities.

“I like to add some Islamic perspective and try to get the point across to the girls on what they’ve already done in school,” she remarked. “For instance, when we do the water journey badge we encourage scouts not to use more than three cups of water for wudu’. This teaches them the sunna and water conservation as well. They practice, and we discuss the results.”

This is just one example of how Masood’s troops have adapted to their environment. Adaptation is a necessary skill for the scouts, whether they are in a majority-Muslim group or not.

I like to add some Islamic perspective and try to get the point across to the girls on what they’ve already done in school,” she remarked. “For instance, when we do the water journey badge we encourage scouts not to use more than three cups of water for wudu’. This teaches them the sunna and water conservation as well. They practice, and we discuss the results.” ... Adaptation is a necessary skill for the scouts, whether they are in a majority-Muslim group or not.

Amber Ali poses with her mom at the Gold Award ceremony.

Girls Scouts USA Elects first Muslim President

BY CLAIRE BORNCAMP AND NINA BORNCAMP

For over 100 years , G irl s couts has found its way into the lives of young girls. This year, Noorain F. Khan, senior advisor to the president of the Ford Foundation, has been elected as the president of Girl Scouts of the U.S.A. As its first president from a Muslim and South Asian background, she hopes to serve as a role model for other young girls. Her goal is to lead the organization to a bright future.

Her journey as a Girl Scout began with her mother, a troop leader in Pakistan. Even though there were not many Muslims participating in Khan’s own girl scout troop, and despite all her troop leaders/peers being white Americans, she always felt supported. Her troop leaders created a safe space for her to develop varied interests and aspects of her personality, inspiring her to continue Girl Scouts throughout high school. For her “gold award” project, she raised funds for a Muslim girl’s youth group that she founded at her mosque. The experience turned out to

DIVERSITY, AND THE LACK THEREOF

As a Muslim scout, Ali had to adjust how she completed certain activities. For example, she would choose vegetarian options during cooking activities due to the lack of halal ingredients. When her troop scheduled camping trips or New York trips during Ramadan, she would explain how she couldn’t eat or drink during the day. When going to the waterpark, she dressed more modestly compared to many of the other girls.

“I would have liked to see more diversity in the troops,” Ali stated. “It would have helped me and the other girls have more exposure to different cultural practices.”

Other than the lack of diversity, Ali really enjoyed her time as a Girl Scout. Her troop gave her experience with things that were less familiar to her immigrant parents. For example, she was introduced to more American foods and various aspects of mainstream culture. Her troop provided her with a different perspective and other valuable experiences that helped her give back to her community.

“I think I got a lot out of it and don’t have any complaints,” Ali stated.

Masood’s troop, however, is very culturally diverse, as it consists of scouts from Malaysia, Iran, Bangladesh, India, Pakistan, Britain, and Canada. Culture doesn’t play an incredibly large role in their activities,

be formative to her career track. Even as an adult, Khan continued to be involved with Girl Scouts and their causes, leading her to her dream role as its president.

As president, she wishes to pass on her experience and share it with other young girls. Her aim is to create safe and inclusive spaces for young girls of all backgrounds. She finds that her heritage makes her more understanding. She believes that her culture has better “equipped her to contribute to her country.” By having a minority background, she is more understanding and can see people with economic hardship and language barriers even more easily.

but she still tries to incorporate not only the scouts’ religion(s), but also their cultural practices.

“When our scouts learn the Girl Scout promise, I encourage them to learn it both in English and their native language,” Masood said.

Being in a diverse community allows girls to learn about other cultures both inside and outside their specific troop. This is especially the case with Masood’s troop, as it has had the opportunity to visit other troops in Texas and teach them about Islam.

“We have given presentations about Ramadan. We also went to another troop presentation about Day of the Dead. It’s really good [to] hear other perspectives and learn how other people think,” Masood remarked. “It builds tolerance.”

Being culturally diverse has its benefits, but so does being a mostly Muslim troop, for being able to connect on a religious level is an incredibly powerful thing.

“We really enjoy Ramadan with our iftar potlucks,” Masood said. “Even when we go camping and sleep outdoors overnight, parents feel comfortable having their girls go with other Muslims. It creates a real sense of sisterhood.”

Masood has seen Girl Scouts gain a deeper understanding of their religion and become able to apply religious aspects to

In addition to her background, Khan’s work with the Ford Foundation has also influenced her goals for her presidency. She served as a key partner on the foundation’s historic $1B social bond offering in 2020 that drove major investments in organizations to combat the crises of COVID-19 and systemic racism. She also launched and oversaw Ford’s work in disability rights, growing it into the largest private funder of disability in the world. She plans to utilize her work with the Ford Foundation and transfer her experience into the values of Girl Scouts.

Her main goal as president is to “create a world where all girls have ways to contribute.” By doing this she hopes to make Girl Scouts a place that can assist girls from any heritage to accomplish great things. She wants to inspire others, especially those with a Muslim background, to pursue their dreams. She hopes that her role as president has proved that women of all backgrounds can achieve amazing things. ih Claire Borncamp and Nina Borncamp are avid writers in high school. They wrote this article for Islamic Horizons during a workshop with WritersStudio.us

their lives, while also learning to be independent. She feels a sense of fulfillment as a leader, especially when she sees her former scouts who are now in college.

CONFIDENCE AND COMMUNITY SERVICE

In addition to teaching leadership skills and relaying new information, Girl Scouts also promotes giving back to the community through its three main service projects: the Gold, Silver, and Bronze awards. The project varies for each age group. Many scouts like Ali are extremely motivated to give back to the community by completing their Gold award.

“I was inspired by a family friend to do service projects because I realized it was an opportunity to do a meaningful, impactful project on my own,” Ali said. “For my Gold award, I worked on an educational program about the opioid crisis.”

Thanks to these incentives, young women get the chance to use the skills they learned in their Girl Scout troops to help create sustainable solutions to community problems and become the leaders of tomorrow.

We would love to hear from Muslim Boy Scouts too. If you are a scout or a leader, please reach out to us at horizons@isna.net for a future story. ih

Rabiyah Syed, a student at Naperville Central (Ill.), loves photography and is interested in pursuing a career in the medical field.

Living Wisdom Reflected and Expanded

Navigating Challenges and Cultivating Spiritual Resilience

at the Annual Muslim Chaplain Conference

BY RASHEED RABBI

In the wake of nationwide Muslim support for Palestinians, the challenges faced by advocates on college campuses have been particularly formidable. From the university administrators’ initial indifference to the aftermath of the Gaza genocide, the situation evolved rapidly. Doxing trucks, tracking faculty and students, event cancellations, broadening definitions of anti-Semitism, the banning of groups like Students for Justice in Palestine (SJP), the arrests of peaceful protesters and even physical assaults at institutions like Columbia have underscored the obstacles faced by advocates. Notably, the safety of students off-campus has also been compromised, as exemplified by the shooting of three Palestinian students visiting Vermont.

Amidst these challenges, Muslim university chaplains have emerged as frontline caregivers for students. Their role in providing spiritual nourishment, unwavering support in times of hardship, amplification of voices against attempts to stifle pro-Palestinian advocacy, adept navigation of hostile campus bureaucracies and leveraging established relationships have proven profoundly significant.

The Muslim chaplain’s role extends beyond college campuses or the mosque’s confines, for it reaches into the vulnerable spaces of

hospitals, complex educational institutions, isolated correctional facilities, the armed forces and various community spaces. They are required to carry with them the wisdom of Islamic teachings and expertise in order to apply them in diverse cultures, serving as a source of spiritual light in a world yearning for solace.

Unlike imams and spiritual leaders who seek to create American space within local multicultural Islamic environments, chaplains are committed to bringing the fruits of Islam into American institutions. They have much to offer to Americans and the field itself; however, the isolation of most Muslim chaplains in their clinical training and institutional work inhibits the recognition of these offerings.

Against this background, the Association of Muslim Chaplains (AMC) convened their annual conference, themed “Integrating Faith & Practice,” from Jan. 12-14 as a virtual gathering. It unfolded in 34 sessions, uniting 230 Muslim chaplains from diverse backgrounds. Together, they delved into shared everyday experiences and engagements, unraveling how the seemingly simple interactions of faith can elevate their solemn and sacred practices and offer lasting impacts.

From 2012 to 2020, AMC collaborated with the Islamic Seminary of America (formerly the Islamic Seminary Foundation) and the

Muslim Endorsement Council to hold the annual “National Shura & In-Service Training for Chaplains, Imams, and Muslim Service Providers.” Convened at Yale University, this gathering was crucial for developing Islamic chaplaincy. As more Muslims entered the field, AMC recognized a need to have a program devoted specifically to chaplaincy that would enable participants to discuss their unique work with a greater depth and breadth.

Jaye Starr (chaplain, Michigan Medicine; conference co-chair) shared that the team’s goal was to identify and elevate how sacred knowledge informs clinical care and the larger aspects of chaplaincy as well as to widen the prophetic subha (companionship) connections

Service he helped establish. Ch. Amany Shalaby (Muslim Women’s Organization) presented a spiritual assessment framework rooted in Islam, and Children of Jannah provided a program on supporting families experiencing perinatal and childhood death.

Military Chaplaincy. Dr. Rukhsana Choudhry, assistant professor of clinical psychology, explored the unique challenges faced by military chaplains dealing with trauma. Distinguishing between stress and trauma considering faith, she dismantled the misconception of “damaged goods,” a term often used by traumatized officers, and outlined ways to restore relationships and foster posttraumatic growth through the lens of faith. A discussion about “Three Chaplains,” a new documentary military chaplaincy, was held, and Ch. Maj. Ryan Carter talked on the ethics of engagement.

Unlike imams and spiritual leaders who seek to create American space within local multicultural Islamic environments, chaplains are committed to bringing the fruits of Islam into American institutions.

among AMC’s members. Sessions were selected following a call for proposals with these goals in mind and with additional programs arranged by the conference committee to ensure the needs of chaplains in each field (e.g., healthcare, education and the military). To facilitate these goals, the sessions were arranged systematically. The event’s thoughtful and systematic organization is evident in the following three aspects.

FULL COVERAGE OF ALL MAJOR AREAS

The comprehensive coverage of various institutional chaplaincy fields offered a profound exploration of the diverse challenges and transformative roles within these crucial domains. This not only provided field-specific insights, but also facilitated networking among active leaders and scholars.

Campus Chaplaincy. Insights from Sameer Ali (chaplain, Marquette University) shed light on the multifaceted role of liaising among students, parents, and administration. He explained how he facilitated on-demand counseling services for Muslim students. Tahera Ahmad (chaplain, Northwestern University) related her experience of initiating a coalition with 66 religious and social groups, including ISNA, ICNA, MYNA and CAIR, due to a lack of adequate support from the university administration. There were also sessions on career discernment, developing Islamic knowledge curriculums and navigating interfaith relations during challenging times.

Healthcare Chaplaincy. Chaplains working in the healthcare sector play a vital role in providing holistic healing, addressing not only the patients’ physical ailments but also their spiritual well-being. Dr. Zeinab Ghaem Panah (chaplain resident, MedStar Washington Hospital) delved into religious challenges faced by patients and offered interventions through Quranic guidance and Islamic theology. Her chart of possible religious problems and intervention strategies was precise and helpful. Kamau Ayubbi (Michigan Medicine) spoke on a Healthcare Equity Consult

Prison Chaplaincy. Within the correctional facilities’ confines, prison chaplains serve as instruments of transformation for the entire institution. Their spiritual counsel contributes to the rehabilitation of incarcerated individuals by offering a glimmer of hope and a pathway toward personal redemption. They also educate, keep the officials and authorities informed and work as mediators to accommodate Islamic rituals and values.

Dr. Mario Wallace (professor, Ohio State University) shared insights on two of Ch. Dr. Mukhtar Curtis’ publications he helped facilitate: “Mukhtar Nine: A Path Towards Islamic Masculinity” and “Path Towards Prison Reform.” The Mukhtar Nine (M9) is an Islamic faith-based curriculum designed to reduce recidivism, reform the behavior of Muslim prisoners and cultivate the essential traits for post-prison reintegration. Sessions were also held on Christian and Jewish theodicy and the role of mentorship in chaplaincy.

Community Chaplaincy. Unlike other areas, community chaplaincy knows no boundaries. Lauren Schreiber (chaplain, CenterDC) emphasized deep listening and adapting the traditional chaplaincy framework for enthusiastic volunteers. Usama Malik (chaplain, Muslim Space) illustrated the continuously evolving, unpredictable and dynamic nature of community chaplaincy while focusing on its various pedagogies. Chaplin Schreiber also provided a session on facilitating healing circles.

CONVERSATION ON CHAPLAINCY CURRICULUM AND IMPROVEMENT POTENTIALS

Apart from bringing together tenures and scholars from specific areas of expertise, the conference presented a series of insightful and educational sessions aimed at illuminating the nuances of chaplaincy programs. These sessions delved into program curricula, recent transformations and the future potential, offering valuable insights to current chaplains and students.

Ch. Jawad Bayat (Association of Clinical Pastoral Educators [ACPE] Certified Educator) provided a comprehensive overview of ACPE’s new Clinical Pastoral Education (CPE) outcomes. He discussed recent changes in the field and the transfer of learning.

A roundtable discussion featuring Ibrahim J. Long (chaplain, Islamic Family and Social Services Agency and University of Alberta), Kamal Abu-Shamsieh (chaplain, Graduate Theological Union; Ziyara Muslim Spiritual Care), Bilal Ansari (chaplain, Hartford International University) and James Jones (The Islamic

ISLAM IN AMERICA

Seminary of America) reflected on the perennial question of qualifications for Muslim chaplains across diverse contexts.

The conference dedicated two sessions to the critical topic of Faith Group Endorsement (FGE) for Muslim chaplains, a prerequisite for working with government institutions such as the military or federal correctional facilities. Ch. George Fitchett and Ch. Nina Redl shared Transforming Chaplaincy’s research on challenges and opportunities in FGE. Additionally, Muslim endorsement agencies (including ISNA) elucidated their respective processes and requirements for obtaining endorsement for Muslim chaplains.

Ch. Ashir Kirk emphasized the significance of tajweed, illustrating how it can empower chaplains to leave a lasting impact on the minds of care seekers while sharing sacred inscriptions. These sessions collectively enriched the participants with a profound engagement with chaplaincy’s evolving landscape, equipping them to navigate its dynamic challenges.

HOLISTIC SPIRITUAL NOURISHMENT AND ROOTING

Other sessions presented distinctive approaches to harnessing spirituality, seamlessly integrated within the framework of chaplaincy. A standout methodology introduced was the 7-step Mi’raj methodology by Ch. Amany Shalaby for spiritual healing, skillfully intertwining Sufi ideas within a pastoral context.

Michael Dann’s (Tayseer Seminary) exploration of selective hadiths focused on the Prophet’s (salla Allahu ‘alayhi wa sallam) spiritual and counseling touch by delving into how he navigated situations involving the loss of faith, personal struggles and the diverse spectrum of approaches he employed. Edrees Bridges (chaplain, MD National Guard and U.S. Capitol Police) expounded on music’s healing nature, particularly in his project focused on enslaved African Muslims.

Nora Zaki (chaplain, Dominican University) provided a polysemic reading of rahma (mercy) in the Quran and delved into a more in-depth view of the Prophet's biography to infuse unbounded mercy into the daily lives of Muslims. Sabrian Rahimi (chaplain, Bismillah Institute) offered a nuanced prescription called MEDS (Meditation/Dhikr, Exercise, Diet and Sleep). Ch. Adeel Zeb offered tactics to prevent burnout and develop a personal Hira Cave in daily life, providing strategies for heightened awareness and well-being.

The sessions commenced with dual keynote speakers Shelly Rambo and James McCarty (Boston University) addressing chaplaincy in the face of trauma. Rambo walked attendees through recognizing trauma’s physiological and psychological impacts and the steps and considerations in chaplaincy support in response. McCarty built on this by presenting a series of case studies that demonstrated steps for chaplains to use in responding. The session highlighted the importance of grounding built upon by Rambo. The closing keynote session was that of Ailya Vajid (chaplain, Carleton College), who presented a tawheedi worldview for somatic trauma healing grounded in the Quran, meditation, awareness and prayer.

The three-day conference unfolded more than knowledge or gems of wisdom; it actually facilitated an awakening of Muslim American hearts to harness consciousness. The chaplains, now fortified, stand ready to navigate the challenges of the American environment, offering solace and support. As attendees disperse, the ripple effects are bound to resonate in the lives of those touched by this shared living spiritual wisdom.

To learn more about the work of Muslim chaplains in American institutions see “Mantle of Mercy: Islamic Chaplaincy in North America” (2022). ih

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

Losing Hearing, Not Hope

Advocating for Educational Rights

BY SAFIA KHAN

At 12 years old, I faced a struggle that not many adults experience even in old age — I lost my hearing. That deterioration of my health and the loss of an ability shaped me. After persistent symptoms such as hours-long headaches, my hearing started to decline. Upon learning that tumors were nesting on my auditory nerves, I underwent multiple traumatic surgeries and eventually went from being hard-of-hearing to being completely deaf.

This reality caused me to feel like I no longer belonged in either the world of the hearing or of the deaf. Losing the self-confidence that had taken years to build, I felt isolated, began to doubt my capabilities and thought that the ensuing mistreatment and prejudice were deserved.

During my journey of adjusting to the loss of a sense and a change in my identity, I learned that I am not broken. I emerged from the traumatic ordeal stronger, educated about my rights and thankful for my capabilities.

HIGH SCHOOL CHALLENGES

During my freshman and sophomore years of high school, the Department of Special Education (DSE) refused to

invest time and money to provide me with needed accommodations. I was given and expected to learn from a shoddy captioning system. During my freshman year, I faced discrimination for the first time when I was kicked out of classes. Despite these obvious wrongs, DSE looked the other way.

During my sophomore year, I transferred to another high school that would provide me with the needed accommodations and support. That year, I was a student and man-

I was fully accommodated and treated justly by the teachers. For the first time, my newfound disability was accepted, a reality that contributed to my positive growth.

I became involved with the school community and joined numerous clubs. In the newspaper club, I discovered my love and passion for writing. I continued to advocate for people with disabilities and for other unheard voices through the topics I chose to write about.

With the unwavering support of my disability access specialist, I did what I once was too afraid to do for myself — initiate a self-advocacy campaign to let the professor know he was treating me unfairly. I asked him during class to use my technology correctly. His refusal to do so led me to file a complaint with the support of my access specialist.

ager, battling district officials to stay at my new high school. The discrimination I faced in my first high school taught me to advocate for myself and for those whom many people overlook.

My passion for education comes from this discrimination and my fight against this injustice. Despite facing adversity and being newly deaf, I used my challenging experience to build on my education. I learned to “show up” for myself and saw my potential. I met with a tutor, studied at the library for hours every day to reteach myself what I should have been able to learn at school and simultaneously fought for my rights to obtain technology that would allow me to graduate.

My fight for my education helped me realize my passion for advocacy and caring for the educational rights of people with disabilities. I discovered that I wanted to continue fighting and that the fight for equal educational rights does not stop with me. I hope to become a lawyer one day, insha’ Allah, to help such students understand that they don’t deserve the prejudice they face but have the right to be accommodated.

My advocacy against these district officials and for being accommodated allowed me to stay at my second high school, where

COLLEGE OBSTACLES

My college also accepted and accommodated me, which enabled me to join clubs related to my interests and receive the tranquility I rarely had in high school.

However, during the second semester of my freshman year, a professor refused to use my assistive technology properly and hid behind the excuse of taking measures to prevent COVID-19. After having faced discrimination for the first time, I had vowed to seek justice.

With the unwavering support of my disability access specialist, I did what I once was too afraid to do for myself — initiate a self-advocacy campaign to let the professor know he was treating me unfairly. I asked him during class to use my technology correctly. His refusal to do so led me to file a complaint with the support of my access specialist.

The complaint process was a bitter, sixmonth battle involving lawyers, investigators and the dean of the college. It was physically and mentally draining, especially since I was recovering from health-related surgery. In the end, the investigators ruled in my favor and said so in their final report.

While my loss of hearing was devastating, my difficulties provided a growth

opportunity and a new perspective. Among the aftershocks of my illness, I learned to move forward and continue my education. By accepting my disability, I learned to find my voice and direction as a deaf person. As a lawyer, I hope to educate and help others struggling to access their rights and to ensure that all individuals with disabilities are protected under Section 300.8(a) of the Individuals with Disabilities Education Act (IDEA). This clause ensures that all individuals with disabilities receive their needed accommodations at school.

I am so much more than a survivor of discrimination, than who others would write off as a sick woman, than my illness. By coming forward and speaking up about injustice within our education system, I seek to inspire others to see themselves as so much more than their disability.

I would have never considered this goal if it were not for the very illness I thought would destroy me. Instead of allowing it and the ensuing prejudice to hold me back, I learned from those experiences and decided to dedicate my life to fighting discrimination. My disability acts as a reminder to empower others who are not heard. ih

LGTBQ+ Curriculum in Classrooms

What Muslim Parents Can Do

BY SHABNAM MAHMOOD

Are parents familiar with what’s being taught in their child’s school? Historically, the public education system has evolved to mirror societal changes. Currently, the issue of LGTBQ+ curriculum in public schools is at the forefront. Several states have adopted bills allowing this material to be introduced as early as elementary school.

This overt use of state authority to push a specific agenda has been a point of contention for many Muslims and other faith-based and conservative communities. A Dearborn, Mich., school board meeting was shut down during October 2023 by protestors’ objection to including LGBTQ+ books in classrooms. Another case garnering national attention is Mahmoud v. McKnight. Three multi-faith families of elementary-aged children in Maryland objected not only to the use of story books featuring LGBTQ+ characters in the Montgomery County Public School (MCPS) system, but also the school district’s reversal of the previous opt-out option. The lawsuit claimed that “the no-opt-out policy violates their and their children’s free exercise and free speech rights under the First Amendment, the parent’s substantive due process rights under the Fourteenth Amendment, and Maryland law.”

OPTION TO OPT-OUT

Initially, MCPS notified the parents of the LGTBQ+ books and their right to opt-out. “MCPS school board also enacted religious diversity guidelines that suggested schools adjust their instruction or accommodate requests from students who wish to be excused from classroom discussions, which would ‘impose a substantial burden on their religious beliefs.’ The same guidelines also stated, ‘If such requests become too frequent or too burdensome, the school may refuse to accommodate the requests.’” (DeNotaris, 2023). MCPS declared last March that it would no longer allow parents to opt-out of the LGTBQ+ curriculum.

Parents from faith-based and secular backgrounds united to raise their concerns to the MCPS school board and board of education. Wael Elkoshairi, an MCPS parent, founded the parent-action group Family Rights for Religious Freedom (FRRF) in April 2023, which galvanized parents to voice their concerns and file for an emergency injunction to restore the opt-out option.

The court ruled in favor of MCPS, citing that the parent’s right to opt-out of the LGTBQ+ curriculum, which conflicts with their religious views, is not a fundamental right. However, parents remain encouraged and have submitted a motion for a mandatory injunction.

Similar struggles are being fought nationwide. Elkhoshairi says Muslims from across the country are contacting FRRF. So, what’s at the heart of these arguments?

“It appears to be the question of who has more rights over a child’s education, the government or parents?” said Tom Facchine (resident imam, Utica Masjid; research director, Islam and Society, the Yaqeen Institute for Islamic Research) in an interview with Islamic Horizons.

To complicate the issue, LGBTQ+ advocates are also drawing parallels between themselves as a minority group and those that are race-based, arguing that they should have similar rights of representation within the education curriculum.

“LGTBQ+ advocates have capitalized on other minority groups. The initial bill [Nevada Assembly Bill 2621] includes Black, Native, Indigenous people and people with disabilities. It’s a radical position based on ideology,” Facchine added. By associating themselves with such minority groups, the community also tries to portray itself as a minority group worthy of recognition and representation rights.

“The LGTBQ+ agenda has gained momentum through grassroots efforts, campaigns and advocacy,” said Mohammad Ahmadullah Siddiqi (professor emeritus, Journalism and Public Relations, Western Illinois University). He explains that the LGTBQ+ community stood with Muslims during the Trump presidency, when Muslims were being targeted, in hopes of Muslims reciprocating that support. Christians who hope to unify efforts against this agenda also sought Muslim support.

Kareem Monib is co-founder of Coalition of Virtue, a parents’ group that advocates for parental rights in the public school system and joined the MCPS parent rally against the board of education.

“This is an act, not an identity. It’s not the role of the state to impose values,” he said, contending that LGBTQ+ should not be conflated with race-based designations. LGBTQ+ advocates argue that homosexuality and transgenderism are based on biology.

Monib and Sameera Munshi recently discussed gender ideologies in a Yaqeen Institute video, “The Coalition Fighting Gender Ideology in Schools | Dogma Disrupted,” with Imam Facchine.

PERPLEXED PARENTS

“I didn’t even know!” says Amal [not her real name]. By the time the mother of four became aware of what was happening in her children’s school, the curriculum had already been implemented (spring 2021) and had influenced them.

“The club was introduced as a student initiative. Kids didn’t need parental permission to join,” she stated. “When parents objected, the school said it’s a student club and there was no need for parental consent. The child that didn’t know the definition of all the letters in the LGBTQ+ acronym was considered ignorant. If they didn’t comply with the club, they were labeled a bully and brought to the principal’s office.”

The club also provided support groups for those with inclusion issues or parents’

rejecting their identity. Teachers were instructed to refrain from informing parents about the child’s choice of changing his/her gender. The student could be called by a name complying with the gender he/ she had secretly chosen.

Amal’s older daughters, now 20, 18 and 16, have increasingly become more empathetic to the LGBTQ+ community. Despite having gone to an Islamic school, the girls challenged their mother, even accusing her of hate speech.

we believe a man is supposed to love a woman and a woman is supposed to love a man. You can’t change that,” said the eighth grader. “Going to Sunday school has helped. The closer you are to religion, the less likely you’ll be led astray. Religion is like a protective shield,” he added.

Pronouns are commonplace at Niles West High School, when students introduce themselves to newer teachers. Sarah Khan, a junior, thinks nothing of it. “It’s just that one extra step you have to do.” Khan has friends

Muslim students often find themselves on the outskirts. Parents should validate their children along with setting boundaries. Aligning with people will affect one’s values. Muslim students in Islamic schools are not exempt from these issues. All teens face the same challenges in the face of this hypersexualized society. Sultan suggests providing children with alternative circles, such as masjid activities and vetted peer groups.

“This is a haram lifestyle,” Amal argued with her daughters. They counterargued that the LGBTQ+ community was targeted and needed supporters. The youngest daughter changed her looks by switching to gender-neutral clothing and cutting her hair to look like a boy. Amal remained steadfast and continued to discuss the matter. The older daughters were more reluctant to change their views. The youngest eventually returned to her previous clothing and hairstyle. Amal has still not given up on trying to have constructive dialogue with her older daughters.

CONFIDENT KIDS

However, not all Muslim kids feel conflicted. Thirteen-year-old Zayyan Sayyed of Algonquin, Ill., is among a handful of Muslims at his school. He has not joined his school’s LGTBQ+ club. Students sometimes need to identify their pronouns, but other than that he has not come across any LGTBQ+ curriculum.

Sayyed noticed the school’s emphasis on the LGTBQ+ community toward the end of seventh grade. It’s a topic that doesn’t readily come up when talking with his friends, though. He says even some of his Christian friends are opposed to this lifestyle. “I know

who identify as LGTBQ+ but haven’t come out yet. That’s the basis for their conversation — the safety of who to trust. Although Khan doesn’t agree with the lifestyle, she doesn’t think about it very much. “If curriculums are pushing the agenda, that’s wrong.” Otherwise, she listens to her mother’s advice and stays clear of other people’s business, adhering to “For you is your religion, and for me is my religion” (109:6).

WHAT PARENTS CAN DO

This scenario is common among some, but not all, Muslim parents. “It’s a matter of having a belief system and family values,” says Aslam Abdullah (resident Islamic scholar, Islamicity.org). He argues that talking openly with children builds the first line of defense. Once a week, he meets with his family and grandchildren for such discussions on any topic, including LGBTQ+. “Children need a clear understanding of their value system. Parents need to focus on their children. If children see a difference between their parent’s words and actions, they will lose interest.”

There’s a lot of competition for that fleeting moment of a child’s attention. Nowadays, the number of books, films and television

shows without gender identity references is shrinking. “There is a disproportionate number of resources,” says Sarah Sultan (licensed counselor and research fellow, Yaqeen Institute).

THE 3 Cs

Sultan advises parents to be proactive when confronted with these influences by having straightforward, age-appropriate discussions with their children, preferably before they start school. Middle- and high-school-aged children would benefit from Yaqeen Institute’s curriculum, which addresses this specific issue with the three Cs: Conviction (Solid belief in Allah), Clarify (What does Allah say about this topic?) and Compassion (Teaching our children kindness even if we disagree).

Muslim students often find themselves on the outskirts. Parents should validate their children along with setting boundaries, for aligning with people affects one’s values. Muslim students in Islamic schools are not exempt, because all teens face the same challenges in this hypersexualized society. Sultan suggests providing children with alternative circles, such as masjid activities and vetted peer groups.

For those who argue about being merciful and empathetic to this community, Imam Facchine explains that moral discussion is not hate speech. Muslims shouldn’t abandon their beliefs and value system to show empathy. Hate, on the other hand, means to abandon someone to their destruction. However, because you want good for someone, you dare to raise your voice to help him/her. This is compassion, not hate.

He further explains that we aren’t our desires. We are one thing; our desires are another. Our objective is to tame these desires so we don’t fall prey to them. As for mercy, Imam Facchine asks, “Are you more merciful than Allah? Only Allah gets to define mercy. We are justifiable to define mercy, but Allah is not.” No matter how we may perceive our notion of mercy, it cannot compare to that of Allah’s.

Awareness, activism and open communication are a Muslim parent’s strengths in this fight. Become aware of the school situation and participate in the decisions being made. Empathize with the conflicted thoughts your children may have. If adults are uncomfortable with this topic, imagine how children might feel. ih

Shabnam Mahmood is a Chicago-based author, freelance writer and educational consultant.

Critical Schooling Decisions Today

Islamic Schools See Surge in Enrollment

BY SHABNAM MAHMOOD

Muslim parents often face the dilemma of whether they should send their children to Islamic or secular schools. For some, it’s a simple decision, while for others many factors come into play. Islamic schools have recently seen an upsurge in enrollment. Islamic Horizons set out to see if this could be due to the recent changes in the public education curriculum regarding LGBTQ+ issues.

Shaza Khan (executive director, Islamic Schools League of America [ISLA]) agrees there has been an increase in registrations for Islamic schools. ISLA is a board member of the Council for American Private Education (CAPE), which represents private schools nationwide. CAPE has noted a rise in all private schools’ enrollment across the spectrum, but has not necessarily linked it to state curriculum changes.

Wanis Shalaby (principal, Salam School) believes there has always been a gradual increase in enrollment in Islamic schools

despite recent changes to the public education curriculum.

“All administrators of well-developed Islamic schools seem to have witnessed higher enrollments at their schools over the past few years,” Shalaby said. “I believe there are multiple reasons for the current spike, among which are the challenges Muslim children face in the public school system, such as Islamic identity, gender identity, bullying, harassment and Islamophobia. These reasons have urged parents to seek a haven for their children in Islamic schools.”

TALK WITH YOUR KIDS

Many parents consider Islamic schools to be a safer alternative. That convinces parents that some option is better than none, even when Islamic schools may lack resources in sports or extracurriculars.

For example, the small Islamic school in Merium Abdullah’s area of Los Angeles is still trying to find its footing after the COVID-19 pandemic. Thanks to involved parents, the

school has reopened and is growing slowly. Abdullah has two children in public schools and one in an Islamic school. She augments their education with Sunday School classes. Although she finds her Islamic school lacking in secular studies, administrative issues and other areas, she still recommends them over public schools. That said, she advocates instilling religious values early in children, especially those attending public schools.

“Parents should talk to their kids about lots of issues,” remarked Abdullah. “Kids should come to you before anyone else and be guided on how to navigate these discussions.”

Teaching her four children how to navigate the world is also a concern for Sabrina Chishti. “Raising kids in today’s society is already a challenging task. As a Muslim, there are added fears and responsibilities for parents to correctly guide our kids so they can navigate themselves in this constantly changing world,” she stated.

Initially, Chishti believed public schools offered better options due to their state-ofthe-art facilities and licensed staff. Eventually, she noticed her children beginning to use foul language and talking back.

“The mental stress of navigating rights and wrongs in a non-Muslim school environment is tremendous for such young children. On top of all that, LGBTQ+ is now included in our district curriculum, and that’s a whole topic that we don’t want our kids exposed to in elementary school,” she noted. “After weighing the pros and cons of public school, we decided that Islamic school is the way to go ... to preserve their innocence and give them a fair opportunity to make good decisions without societal pressures.”

Within a year, Chishti saw her children become more respectful, priding themselves on how many surahs they had learned and how fluent they had become in their Quranic recitations. Al Huda Academy in Hanover Park, Ill., has a mission of “Adaab (etiquette) before Academics. It took me some time to truly understand this philosophy,” said Chishti. “But now that I see its impact, I have embraced its value.”

ADMINISTRATORS WEIGH IN

How are Islamic schools preparing for this curricular change in direction from public schools? “Communication is critical. We must understand what kids are going through,” declared Habeeb Quadri (superintendent, MCC Academy). “We need to educate students to learn their rights and responsibilities on how to navigate social issues. We advocate by trying to provide resources for students, such as halal food options and prayer in public spaces, and help students advocate for themselves. We also reevaluate what’s happening in society and how to handle it respectfully.”

Khan noted that Islamic school capacities aren’t increasing in proportion to the demand for Islamic education. Also, many Islamic schools are adopting public school curricula that contain material that doesn’t necessarily align with Islamic beliefs and views. She is advocating for a holistic curriculum renewal.

“While Islamic schools may be facing a ‘good’ problem by having waiting lists, I would love for families to come to our Islamic schools because of what we’re doing well, not because of what they’re trying to get away from,” Khan stressed.

Has the current societal pressure due to the change in public curricula put Islamic schools on alert? Quadri believes that Islamic schools have constantly been evolving. “We have always tried to tackle these topics with our students, for example, evolution, the existence of God, women in Islam, substance abuse and current issues.”

Shalaby, whose Salam School has earned a 5-star school of excellence on the State of Wisconsin Report Card for the past three years, adds that schools trying to teach their students in a manner that uses dialog, critical thinking and fostering a culture of Islamic pride have developed a well-balanced, fully interactive Muslim-American generation.

Shalaby explains that while he may not be able to speak for other Islamic schools in terms of gender identity, Salam School’s students aren’t being raised in a bubble. “This topic is completely avoided in lower elementary and is addressed in an age-appropriate manner in upper elementary through high school. To this effect, the topic is addressed on multiple fora,” he added.

For instance, his school has a strong character education program, part of which addresses current events/topics during the

Top Ten Tips for Parents

Hiba M asood is the founder and ceo of dear M usli M kids co M , a free educational platfor M to help them learn the Quran and Sunnah through authentic scholarship. Her comprehensive series, “Sticky Situations,” addresses the LGTBQ+ issue and offers extensive video, parent/educator guidebook and workbook resources to form an integrated, multi-resource solution for Muslim families. Here are 10 tips extracted from her work: Make dua. Never forget the power of dua when beginning any endeavor.

Provide a safe space for conversation with love, compassion and understanding. Children and teens should feel safe and valued when sensitive subjects are discussed. Use age-appropriate language. Maintaining the Islamic value of haya can be difficult when LGBTQ+-related topics push the boundaries of intimacy. Using the right vocabulary will clarify the matter and maintain decorum.

Create an Islamic mindset or worldview. Build a foundation for children to understand how our world is created from an Islamic viewpoint.

Once this mindset is established, compare it to others. Discuss the importance of Muslim identity.

Discuss the role of men, women, and marriage. Back up these key points with the Quran, Hadith and personal examples.

Reaffirm that Muslims are not haters, for they believe that all people are creations of Allah.

Although “ally” is a positive-sounding word, Muslims cannot ally with anyone who is violating a direct command of Allah.

Teach children to be brave and kind — the winning combo for any “sticky situation.”

Don’t go about it alone. Children find reassurance when learning topics with friends. Talk about it in groups.

More details on these tips can be found at dearMuslimkids.com.

While Islamic schools may be facing a ‘good’ problem by having waiting lists, I would love for families to come to our Islamic schools because of what we’re doing well, not because of what they’re trying to get away from,” Khan stressed.

morning assembly. LGBTQ+ is one of the topics addressed. In addition, this topic is also frequently addressed during the Islamic studies classes. Furthermore, the senior class must complete a mandatory semester seminar on contemporary issues in Islam, where LGBTQ+ is discussed and analyzed to its fullest extent, so that our graduating students can stand their ground when they are confronted on college campuses with this and other topics.

“Parents should not wake up at the 11th hour,” Shalaby said. “It is too late by then. Your work with your children starts before

they are born, so work on yourselves first. Further, unless your home environment complements the school’s culture, work toward achieving a shared vision with the school.”

He advised Muslim students to “Be proud of who you are. You do not need to blend in by compromising who you are. The strength of our nation is the result of its diversity. You have a lot to offer. It is your duty to your religion and nation to be the best Muslims you can become.” ih

Shabnam Mahmood is a freelance writer and educational consultant in Chicago.

Spending Ramadan in the Kitchen?

How to Simplify Mealtime This Ramadan

BY YVONNE MAFFEI

It can feel so ironic: Ramadan is an incredible opportunity to zone in on what’s most important now and to our afterlife, a time to deepen our connection with God and spend less time on worldly desires. Yet it seems a common phenomenon to spend more time shopping for food, cooking, and entertaining. This emphasis on food leaves us with no real quality time for the intended purpose of fasting: to increase our acts of worship.

Fasting is meant to aid in that process by affording us this vast open space of time so that we are free for ‘ibada via such methods as reading more Quran, doing more dhikr, increasing acts of charity and offering extra prayers. However, we can easily end up focusing a bit too much on food preparation and planning entertainment like large iftar gatherings.

Although sharing iftar is a wonderful way to stay connected socially and gain the good deeds of feeding our fellow fasters, there are some important ways to maximize our time in order to derive many benefits from this holy month. With some planning, we can also reduce the stress and overwhelming feelings that creep in by packing too many unnecessary things in a day and over the course of the month.

SIMPLICITY IS KEY

There’s really no need to slave over a stove for hours just to put a healthy meal on the table. Some of the best, most flavorful ingredients require minimal processing. When you choose seasonal and local produce, you don’t have to do much to it. In fact, it’s preferable not to add anything extra, for you want to taste the vegetables and fruits and the good meats and fish you’ve brought home, not drown them in flavors and sauces that mask their true essence.

Although sharing iftar is a wonderful way to stay connected socially and gain the good deeds of feeding our fellow fasters, there are some important ways to maximize our time in order to derive many benefits from this holy month.

That simplicity brings out their full flavor, satisfies the senses and develops the palette for the taste of real food. Imagine a sun-ripened summer tomato — at most all it needs is a tiny bit of sea salt and a drizzle of good-quality olive oil. Once you’ve tried this, you’ll never want an outof-season tomato drowning in a sauce that masks its lack of freshness.

PUT FAMILY FAVORITES ON REPEAT

Who says you must have 30 days of different dishes in Ramadan? One of the most efficient ways to keep things simple and reduce your overall stress about cooking and serving healthy meals during this month is to list, cook and put your family favorites on repeat.

Of course, this list needs to be made well before the month starts. But you can brainstorm your favorites, match them up with what’s in season and plan your shopping. Think practically about how these dishes will work. Are they super time-consuming, for example? Prep ahead of time or think about how they can be simplified to achieve maximum success in making things simpler and tastier.

If you don’t want to be slaving in the kitchen for hours upon hours this Ramadan, yet you want to create delicious and nutritious iftar and suhoor dishes, here are a few of my best suggestions to accomplish just that.

QUALITY OVER QUANTITY

There is a common saying among great chefs: “You’re only as good as the quality of your ingredients.” Essentially, you really can’t produce great food with low-quality products. I would also add that, more importantly, the food’s quality determines its nutritional value. Choosing the most nutrient-dense foods will provide a power punch of vitamins and minerals to your diet — and you don’t need

to consume a large amount to receive that nutrition.

To get those foods, seek out quality, chemical-free ingredients grown in nutrient-rich soil at local farmers markets, organic foods from your local grocer and seasonal and local products from your local food co-operative. Doing so will usually provide a vast increase in your food’s nutritional value than conventionally grown food that has been sprayed with insecticides and pesticides and shipped around the world and across the country to get to your plate. So much of its nutritional value is lost during this process. If you want to be really satisfied when you eat, choose quality over quantity. In addition, you’ll be choosing better health. In this case, less can be more.

SAMPLE MEAL AND INGREDIENT SUGGESTIONS FOR A SPRING RAMADAN

Salads are a great dish to consume in the spring because of the nice variety of cold-weather crops like arugula, spinach, red leaf and Romaine lettuce varieties. Utilize all the fresh and in-season leafy green vegetable options, as well as beets, carrots and cucumbers. Add a touch of sumac for a citrus flavor and a very good olive oil for its anti-inflammatory properties.

Another vegetable variety that packs a power punch and is widely available in spring is the vast array of mushrooms. When cooked well, mushrooms can almost make you think you’re eating meat. They’re hearty and earthy, and you can find inexpensive varieties like the Cremini mushroom, which

Rack of Lamb with Dates & Moroccan Spices

By Yvonne Maffei | My Halal Kitchen

Yields 6

There’s no need for dinner reservations at a fancy restaurant to have this delicious rack of lamb, because it’s not difficult to make nor does it take too much time to prepare. Choose a meaty rack of lamb to get the most bang for your buck. Follow the techniques in the recipe and substitute with your own favorite spices, should you prefer a slightly different flavor.

INGREDIENTS

2 tablespoons high quality olive oil

1 ¼ pound rack of lamb

2 tablespoons onion, minced

2 teaspoons fresh ginger, minced

1 clove garlic, crushed and chopped

½ teaspoon salt, or to taste

¼ teaspoon ground turmeric

½ teaspoon ground cumin

1 vcinnamon stick, whole

1 t easpoon cardamom pods, slightly crushed

A pinch of saffron, diluted in 1 cup warm water

¼ cup Medjool date puree* (alternatively, 1 cup pitted and chopped Medjool dates) *If making date puree/paste for this dish, you will need 25 Medjool dates, pitted. To make the puree, remove the pit from the dates and add them to a pan of boiling water to cover the dates completely. Let boil on

is such a perfect and delicious option. Sauté them in a mixture of olive oil and butter and add only salt, pepper and fresh or dried parsley. This can be a meal in and of itself, as well as a side dish or addition to rice or pasta.

Alternatively, you can make a more delicate dish like Risotto with Asparagus and Green Peas — two wonderfully fragrant and light spring vegetables that pair lovely with fish but can also be a meal on its own.

Even meat has a season and, during the spring it’s spring lamb that will be freshly available, especially if you can source it from a local farm. For large gatherings, roast a

medium-high heat for 40 minutes, or until the mixture has thickened and you see only about 1-2 tablespoons of liquid at the bottom of the pan. Use a food mill to completely grind the skins into the mixture. Set aside or chill until ready to use, up to about 3 days in the refrigerator. The puree should be ready when starting this recipe, as it must go into the pan as the lamb is searing over the stove top.

INSTRUCTIONS FOR LAMB

Preheat the oven to 450 degrees F. With a paper towel, pat the meat completely dry of any liquids before cooking. This helps it to brown nicely.

Gently heat the olive oil in a large ovensafe saute pan or Dutch oven. Add the entire rack of lamb (uncut), fat side down and increase the heat to medium-high. Sear the meat on one side until it has browned, about 3-4 minutes, or when the meat easily pulls away from the pan. Turn it over to brown, an additional 3-4 minutes. Add the onion, ginger, and garlic to the pan. Use a wooden spoon to move the ingredients around gently so they don’t burn. Add the salt and spices to the pan.

Off to the side, dilute the saffron threads in one cup of warm water. The water should quickly turn to a golden yellow color. Add this liquid with the saffron threads to the seared lamb.Give the pan a whirl to make sure all the ingredients are evenly spread out. Add the date puree, making sure to coat each side of the meat in the puree.

Cover and place the lamb in the heated oven. Roast for 25-30 minutes, removing the cover for the last 5-7 minutes. Once finished, remove the pan from the heat and cover again for 10 minutes before cutting. This will help the meat to retain all of its juices. To serve, cut each piece vertically to give 1-2 pieces per person.

leg of lamb. For smaller gatherings, make a lovely rack of lamb with date sauce or ovenroasted lamb chops with just a few added seasonings and fresh or dried herbs like thyme and oregano.

For early morning suhoor meals, keep fresh seasonal fruits like raspberries and blueberries on hand so they can be juiced or made into yogurt parfaits or smoothies.

Desserts don’t have to be complicated, either. Add some melted chocolate, chopped pistachio and coconut to some of those dates you’ll surely have on hand, pop them in the freezer and in just an hour or so you’ll have

Chocolate-Covered Dates

By Yvonne Maffei | My Halal Kitchen

INGREDIENTS

16 medjool dates

1½ to 1¾ oz large pieces of walnuts, whole almonds or hazelnuts

6 oz semisweet chocolate chips

1 vanilla bean

1/3 cup whole milk

SUGGESTED TOPPINGS

Coconut flakes, caramel, fresh lemon zest, dried rose petals, sea salt, or chopped nuts, including pistachios, almonds, walnuts, and hazelnuts.

Remove the pit from each date and stuff the center of each with 1 or 2 large walnut pieces, a few small whole hazelnuts or one large almond. Set aside.

Using a double boiler or small saucepan, gently melt and stir the chocolate over low heat, using a wire whisk. Meanwhile, cut the vanilla bean in half lengthwise. Scrape out the inside of the bean, and add it to the chocolate. Add the milk and whisk mixture until smooth. Remove from heat.

Dip each stuffed date fully into the chocolate mixture, then move it to a plate. Work quickly to coat all of the dates with chocolate. Immediately sprinkle each date with your choice of topping. Refrigerate for at least 1 hour, uncovered, or until the chocolate has set. Keep cool until serving. Makes 16 dates.

a chewy, creamy dessert that took less than five minutes to prepare.

To sum up, find the best ingredients and keep the recipes simple to maximize your time and effort. This will also help maximize the flavor and nutritional value of the meals you serve. ih

Yvonne Maffei, MA, is a food and travel writer, independent researcher, cookbook author and entrepreneur. She is the founder of MyHalalKitchen.com, the first website on halal food and cooking. Her mission is to make global cuisine halal and spread the concept of culinary diplomacy as a means of bringing everyone to the table. Her cookbooks include “My Halal Kitchen” (2016) and “Summer Ramadan Cooking” (2013). She divides her time between the U.S. and Canada — and anywhere else she can travel around the world.

Demand for Non-Alcoholic Beer Soars Are We Heading in the Right Direction?

BY MOHAMMAD ABDULLAH

The rising demand for beer labeled “non-alcoholic” is unsurprising, because apparently there is a market for it among those who want to reduce their intake. However, its rising demand in Muslim-majority Africa and the Middle East is surprising. According to an article in Impossible Brew, “though it is nearly impossible for non-alcoholic beer to make you intoxicated, the drink can be a powerful trigger, creating cravings that set up the circumstances for a relapse, and the risk is not worth sacrificing your sobriety over” (BRC Healthcare, Sept. 16, 2021). In Zero Point Beer, we read that “some people even report having a placebo effect of intoxication after drinking non-alcoholic beer, usually in an environment with others drinking too, and this can be strong enough to make someone feel like intoxicated” (https:// zeropointbeer.com/articles/non-alcoholicbeer-makes-me-feel-drunk-why).

Observant Muslims are concerned about this rising demand and wonder if we are heading in the right direction.

WHAT IS NON-ALCOHOLIC BEER?

Non-alcoholic beers have either had the alcohol removed or been brewed to contain less alcohol than the legal limit of 0.5%

alcohol by volume (ABV). The processes used to produce them vary depending on the brand and their production method. However, generally speaking, non-alcoholic beer starts with the same ingredients and is brewed like regular beer. Then brewers use one of various processes to remove the alcohol. Yet some alcohol may be left in the beer.

Alcohol-free beers are some of the most popular drinks in this expanding category. More people than ever are giving them a try. However, people may not know that they may contain more alcohol than listed on the product label. One study of 45 beverages claiming to contain no/low alcohol content revealed that nearly 30% of them contained more alcohol than stated. Six beverages labeled 0.0% ABV contained alcohol at levels up to 1.8% ABV.

In addition, research has shown that drinking it can increase your blood alcohol level in certain instances and test positive for alcohol metabolites in the urine or breath. Therefore, labels of no/low alcohol should be taken with a grain of salt.

Nevertheless, some beer manufacturers view the social acceptance and rise of non-alcohol beer options as a positive shift that provides alternatives for many people. Some Muslims are concerned about the trend and

don’t understand the need for it. They feel like the drinking culture is something they wouldn’t really want to participate in even if it were alcohol-free. However, halal-certified non-alcoholic beers’ rising demand in Muslim-majority regions is making inroads.

WHY ALCOHOL IS FORBIDDEN IN ISLAM

“They ask you ‘O Prophet’ about intoxicants and gambling. Say, “There is great evil in both, as well as some benefit for people. But the evil outweighs the benefit” (2:219).

In verses revealed later, alcohol was forbidden completely to mitigate Makka’s then-prevalent drinking culture, “O believers. Intoxicants, gambling, idols and drawing lots for decisions are all evil of Satan’s handiwork. So, shun them so you may be successful. Satan’s plan is to stir up hostility and hatred between you with intoxicants and gambling and to prevent you from remembering Allah and praying. Will you not then abstain?” (5:90-91).

Some argue in favor of liquor as “social drinkers,” claiming they have only one or two drinks, have self-control and never become intoxicated. Islam rejects such assertions because many alcoholics started as social drinkers. A small amount can lead to large amounts, until one becomes addicted. Alcohol is the root cause of several social problems. Prophet Muhammad (salla Allahu ‘alayhi wa sallam) has said that: “Alcohol is the mother of all evils, and it is the most shameful of evils” (“Sunan Ibn-I-Majah” Vol.3, Book of Intoxicants, Chapter 30 Hadith No. 3371). An article in the National Library of Medicine analyzing 113 fatwas issued by muftis illustrates how thoroughly this prohibition applies. It says that while all of the fatwas cite the Qur’an and Hadith, the muftis bring in rationales related to health, personal safety and better social relationships. This all-encompassing approach helps illustrate some of the social mechanisms that might be encouraging a life-long abstention.

While many religions have such injunctions, they vary considerably in terms of

adherence and which social processes are involved. According to the National Alcohol Survey, about 80% of Muslims in the U.S. are life-long abstainers, one of the highest proportions of any religious group. Alcohol companies have probably noticed this untapped global market and are trying to get halal certification for their non-alcoholic beers.

SCIENTIFIC PERSPECTIVE

Many studies have proven that non-alcoholic beer contains around 0.5% alcohol. This is indeed a lower amount compared to the regular kind of beer, which contains 5% or higher. However, studies have shown that even this seemingly innocent amount can cause alcoholics to revert back to their addiction.

In January 2023, the WHO released a statement that “no level of alcohol consumption is safe when it comes to human health.” The NIH has also issued an advisory to medical staff, “Do not advise non-drinking patients to start drinking alcohol for their health. Past research overestimated benefits of moderate drinking, while current research points to added risks, such as for breast cancer, even with low levels of drinking.”

Despite non-alcoholic beers claiming to contain very low percentages of alcohol, experts don’t recommend allowing those under-age to consume it because it can increase the risk of addiction when they are older. It is heartening to see that in Malaysia, non-alcoholic beer carries visible disclaimer with clear signage indicating that the product is strictly for non-Muslims aged 21 and above.

Scientists now know that the human brain contains an inhibitory center that prevents people from doing things that are considered wrong. Consuming alcohol actually inhibits this inhibitory center. This is why intoxicated people often indulge in completely uncharacteristic behavior, such as using abusive language and not realizing their mistake even if addressing their parents. Cases of adultery, rape and incest are also found more often among alcoholics.

“Alcohol and the Brain: An Overview” published by The National Institute on Alcohol Abuse and Alcoholism in 2022, states that alcohol makes it harder for the brain’s areas that control balance, memory, speech and judgment to do their jobs, resulting in a higher likelihood of injuries and other negative outcomes.

One thing beer-drinkers like about drinking is that it gives them a reason to come together. Some people think that non-alcoholic beer, when available, can help them switch from alcoholic beer and still enjoy the company of others and enjoy beer’s taste without the negative health effects. However, it could have the opposite effect because while alcohol-free beer may not contain much alcohol, its packaging and the drink itself are almost indistinguishable from the

regulatory entity with the power to actually enforce its authority to oversee the decades old halal certification system. Thus, it is a real challenge to maintain uniformity and consistency in the current system.

Moreover, improvements made at the individual level will become long-lasting only when adopted concurrently at the national and international level and enjoy the backing of a regulatory entity with enforcement authority. The current system

Alcohol-free beers are some of the most popular drinks in this expanding category. More people than ever are giving them a try. However, people may not know that they may contain more alcohol than listed on the product label. One study of 45 beverages claiming to contain no/low alcohol content revealed that nearly 30% of them contained more alcohol than stated. Six beverages labeled 0.0% ABV contained alcohol at levels up to 1.8% ABV.

alcoholic version. In addition, it often smells and taste like alcoholic drinks and can tempt a person to try real beer sooner or later.

IS NON-ALCOHOLIC BEER HALAL?

From the Islamic perspective, any amount of alcohol is haram: “Anything which intoxicates in a large quantity is prohibited even in a small quantity.” (“Sunan Ibn Majah” 3922, Book 30, Hadith 22 ) and “When you feel uncertain about something, whether it is halal or haram (mushbooh), avoid it”(Sahīh al-Bukhārī 52, Sahīh Muslim 1599).

Moreover, H. Hasanuddin (chair, Indonesian Council of Ulama’s Fatwa Commission for 2020-22), states that beer, even if it is claimed to be alcohol-free, cannot be declared halal because it uses a name that refers to a haram product.

Countries allow beers with up to 0.5% ABV be labeled “alcohol-free” because 0.5% ABV is well below the threshold for being considered alcoholic. Also, the country’s law allows it. As far as how some alcohol manufacturing companies are getting their beers certified as halal is concerned, there is no standardized halal standard and no

is fragmented, unregulated and has no entity with enforcement authority.

Interestingly, consumers increasingly demand transparency, traceability and the upholding of Islamic law. Yet they don’t question or even try to find the name of the certification organization whose halal logo is on the product. Apparently all they want to see is a halal logo. These reasons demand that OIC fast track this issue and end this decades-long problem.

The Quran, the hadiths and fatwas clearly prohibit the consumption of alcohol. But even for the sake of argument, when looking at it through the eyes of science and taking a larger view of what we want our future generations to be, the negative effects of drinking non-alcoholic beers outweigh the positive ones. It’s clearly a red flag, one that we hope that halal certification organizations are paying attention to during their assessment process and before allowing their halal logo to appear on such products. ih

Dr. Mohammad Abdullah retired after serving 29 years with the U.S. Department of Agriculture’s Food Safety and Inspection Service, the agency that regulates the meat industry. He is also the author of “A Closer Look at Halal Meat from Farm to Fork” (2016).

The Mythical Ayodhya Mandir

The Symbol of Hindutva Terrorism

BY DR. ASLAM ABDULLAH

On January 22, Prime Minister Narendra Modi proudly inaugurated the Ram Mandir (temple) to great fanfare.

Historians generally don’t believe that the Hindu deity Ram really existed, yet there are 300 versions of his story. Many devotees call him the seventh incarnation of Vishnu, yet credit him for killing a shudra (Hinduism’s lowest caste) for learning Brahmanical scriptures and performing religious rituals.

Ram is a Brahmin-controlled god with no will or power of his own. The story says

that when he was ruling Ayodhya, a Brahmin approached the court and told everyone that his young son had died due to Ram’s misrule. Ram immediately called a meeting of all his ministers and inquired about the cause. Sage Narada told him this had happened because a shudra named Shambuka was performing tapas (a voluntarily ascetic practice to achieve spiritual power or purification), which was denied in the age of Treta (Treta Yuga, which Hindus claim, lasted for 1,296,000 years, as life expectancy was gradually reduced to 1,000 years).

After finding Shambuka and confirming his lowest-caste status, Rama killed him. The gods then praised and congratulated him for protecting their interests and not allowing a shudra to attain heaven in person. The Brahmin’s son even got a new life.

Stories abound about Ram’s character as an ideal husband; however, based upon the Hindu scriptures, most Hindus believe Ram expelled Mata Sita (Mother Sita) from the royal palace because Ayodhya’s people had severe concerns about her fidelity, given that she had remained near Ravana for so many months. Poet Goswami Tulsidas’ version denies her abduction. In “Ram Charit Manas,” an epic poem based on the “Ramayana,” Ravana abducted her clone.

Another contradiction exists in Valmiki and Tulsidas’ versions about Hanuman’s nature. Maharishi Valmiki calls him a monkey; Tulsidas describes him as a human. He destroyed Sri Lanka by burning it down. But historically, no such fire burned the town of Ravan and there are no fossils to prove that it ever existed.

COMPETING CLAIMS AND AGENDAS

Based on unproven stories, Hindu nationalists have constructed a version of theology that defies reason. They have brainwashed generation after generation, causing one of the biggest frauds in religious history.

Many call Ram the most benevolent character, yet his devotees tore down the 650 year old Babri Masjid in Ayodhya, which they claimed was his birthplace.

Ram’s followers give 5114 BCE as his birth year. Valmiki wrote his story in 300 BCE in Sanskrit, claiming to have met him. Legend says that Ram ruled for 11,000 years. Based on his birth year and his reign dates, he may still be alive overseeing the destruction of the Babri Masjid on Dec. 6, 1992, and directing India’s Supreme Court in its decision on Nov. 9, 2019, to give Ram Lalla (Infant Lord Rama) the land’s possession.

What a way to celebrate a deity claiming to own the universe after making it!

Hindu nationalists claim that the plot

of land on which Babri Masjid sat was Rama’s birthplace, which is another myth perpetuated by devotees. Many historians state that such claims sprang up only after the 18th century. Ayodhya emerged as a place of Hindu pilgrimage only in medieval times, since ancient texts do not mention it as such. For example, chapter 85 of the “Vishnu Smriti,” one of the latest books of Hinduism Dharmaśāstra tradition, lists 52 places of pilgrimage. Ayodhya isn’t one of them.

Many also claim that present-day Ayodhya was originally a Buddhist site, based on its identification with Saketa, a Sanskrit appellation of the city of Ayodhya found in Buddhist texts. According to historian Romila Thapar, ignoring the mythological accounts, the city’s first historical mention dates to the 7th century, when the Chinese pilgrim Xuanzang described it as a Buddhist site (Romila Thapar, ed. “Cultural Pasts: Essays in Early Indian History,” 2000).

Hindu fascists use this religious myth to mobilize Hindus against Islam and Muslims. They have weaponized Ram to fan hatred and reassert upper caste hegemony.

1822 by a Faizabad court official. The Nirmohi Akhara sect cited this statement while laying claim to the site during the 19th century, which led to the first recorded incidents of religious violence there in 1855. In 1859, the British colonial administration erected a railing to separate the mosque’s outer courtyard to avoid disputes.

None of the four shankaracharya s, the religious leaders who head the four monasteries founded by Adi Shankara (c.500-c.550) according to the Advaita Vedanta tradition, attended the temple’s inauguration. These men are among Hinduism’s foremost spiritual authorities. According to Prime Asia News (Jan. 11; www.asianews.it/) none of them spoke against the mosque’s demolition.

No historical account proves that Muslims demolished an existing temple to build a mosque. The claim that this was Ram’s birthplace is false. There is no record of a temple built by Ram’s devotees where the present temple stands.

Do Hindu nationalists intend to use the temple for electoral purposes? Many would believe so, thinking that anti-Islam electoral politics will win them elections and unite Hindus divided among their 33 million deities and thousands of castes (a figure cited by Yagyavalkya, a Hindu Vedic sage, www. pandeymarblearts.com/).

The nationalists want to build an India full of hatred and animosity against Islam, Christianity, Buddhism and Sikhism to give

Hindu fascists use this religious myth to mobilize Hindus against Islam and Muslims. They have weaponized Ram to fan hatred and reassert upper caste hegemony.

legitimacy to a structured system of inequality. India is controlled by a caste — the Brahmins — that believes in its superiority.

The temple is a symbol of Hindutva terror and violence. Its existence should always remind all religious people of the Hindu fascists’ tyranny. It uses scriptures to justify the division. As long as castes exist, Hinduism will remain a fascist ideology. The Ayodhya temple is a living testimony of Hindutva’s promotion of human inequality.

EVENTS LEADING TO THE CURRENT STATUS QUO

During the 1980s, the Vishva Hindu Parishad (VHP) began a campaign to construct a temple dedicated to Ram at the site, with the now-ruling Bhartiya Janata Party (BJP) as its political voice. On Dec. 6, 1992, they organized a rally of 150,000 Hindus. The rally turned violent, and the crowd overwhelmed the deployed security forces and destroyed the mosque. A subsequent inquiry found 68 people responsible, including several BJP and VHP leaders.

For at least four centuries, the site was used for religious purposes by both Hindus and Muslims. The claim that it stood on the site of a former temple was first made in

This status quo remained in place until 1949, when Hindu Mahasabha activists allegedly placed idols of Rama secretly inside the mosque. This caused an uproar, with both parties filing civil suits laying claim to the land. The idols’ placement was seen as a heresy by the mosque’s users. The site was declared to be in dispute, and the gates to the mosque were locked.

During the 1980s, the VHP began a campaign to construct a temple dedicated to Rama at the site. The movement was bolstered by the decision of a district judge who, in 1986, ruled that the gates would be reopened and Hindus permitted to worship there. Indian National Congress politician Rajiv Gandhi, at that time India’s prime minister, endorsed this decision.

In September 1990, BJP leader L. K. Advani began a rath yatra, a political rally traveling across much of northern India to Ayodhya, to generate support for the proposed temple and unite Hindu votes by mobilizing anti-Muslim sentiment. The Bihar state government arrested him before he could reach his destination. But despite this, a large body of Sangh Parivar supporters reached the site and attempted to attack the mosque.

The ensuing pitched battle with the paramilitary forces ended with the death of several rioters. The BJP withdrew its support of V. P. Singh’s ministry necessitated fresh elections, during which it substantially increased its tally in Parliament and won a majority in the Uttar Pradesh assembly.

On Dec. 6, 1992, the RSS and its affiliates organized a rally of 150,000 VHP and BJP supporters at the site. The ceremonies included speeches by BJP leaders such as Lal Krishna Advani, Murli Manohar Joshi and Uma Bharti. During the rally’s first few hours, the crowd grew increasingly restless and began chanting slogans. Around noon, a young man slipped past the cordon and climbed the mosque brandishing a saffron

PM Modi led the ‘Pran Pratishtha’ ceremony at Ayodhya temple.

flag. Seeing this as a signal, the mob overwhelmed the police cordon — the vastly outnumbered police fled. Using axes, hammers and grappling hooks, within a few hours the mob leveled the mud-and-chalk structure.

The then-Prime Minister P. V. Narasimha Rao has often been criticized for mishandling the situation. In his book “Ayodhya December 6, 1992,” he wrote that the demolition was a “betrayal” by Kalyan Singh, the then-chief minister of Uttar Pradesh, who repeatedly assured the Congress government that the mosque would be protected.

In his March 2005 book, “Open Secrets: India’s Intelligence Unveiled,” former Intelligence Bureau head Maloy Krishna Dhar claimed that the Rashtriya Swayamsevak Sangh (RSS), BJP and VHP’s top leaders had planned the demolition for 10 months and criticized how Rao had handled the situation.

Dhar also claimed that he was told to arrange security for a meeting between individuals from the BJP and other constituents of the Sangh Parivar and that the meeting “proved beyond doubt that they (RSS, BJP, VHP) had drawn up the blueprint of the Hindutva assault in the coming months and choreographed the pralaya nritya (dance of apocalypse) at Ayodhya in December 1992.”

The RSS, BJP, VHP and the Bajrang Dal leaders present agreed to work in a well-orchestrated manner. Claiming that he personally handed over the meeting tapes to his boss, Dhar asserts that he has no doubts that his boss had shared their contents with Rao and Home Minister Shankarrao Chavan. The author further claims that there was a silent agreement that Ayodhya offered “a unique opportunity to take the Hindutva wave to the peak for deriving political benefit.”

In April 2014, a sting operation by Cobrapost claimed that the demolition was not an act of a frenzied mob, but sabotage planned with so much secrecy that no government agency got wind of it. It further said that VHP and Vjv Sena drew up the plan, which later, the BJP government and the Courts would adopt. ih

Dr. Aslam Abdullah, editor-in-chief of Muslim Media Network, is a resident Islamic scholar and former imam.

Kashmir: Genocide as a Process, not a Single Event

What Needs to Happen in Kashmir Before it’s Taken Seriously?

BY GHULAM NABI FAI

In its unofficial press release of Dec. 29, 2023, the International Court of Justice (ICJ) stated, “South Africa filed an application instituting proceeding against Israel before the International Court of Justice (ICJ), the principal judicial organ of the United Nations, concerning alleged violations by Israel of its obligations under the Convention on the Prevention and Punishment of the Crime of Genocide (the ‘Genocide Convention’) in relation to Palestinians in the Gaza Strip.”

Earlier in December 2019, Gambia, with the support of the Organization of Islamic Cooperation (OIC), also filed a case before the ICJ alleging that the human rights violations committed by Myanmar against the Rohingya violate various provisions of the same convention.

Both of these developments are significant steps toward greater international recognition of the serious alleged abuses committed against civilian populations. Filing an

application may lift the veil of secrecy off these alleged violations. Perhaps now the global community will share the outrage felt by these two civilian groups.

SIMILAR PATTERN IN KASHMIR

Yet in another part of the globe — Kashmir — the 900,000 Indian military and paramilitary forces (https://theintercept.com, Oct. 3, 2019) continue to perpetuate a similar pattern of atrocities with no fear of a corrective international response. The scale of these human rights atrocities dwarf those in Kosovo, Bosnia, Sierra Leone and East Timor, all of which triggered international interventions. But the world powers and the UN continue to remain silent, not even bothering to employ the usual moral suasion against India’s shockingly indiscriminate violence in Kashmir, as they did to South Africa during its ugly years of apartheid.

Dr. Gregory Stanton (president, Genocide Watch; chair, the Alliance Against Genocide) warned the world on Feb. 5, 2021, that “We

believe that the Indian government’s actions in Kashmir have been an extreme case of persecution and could very well lead to genocide.” His warning was largely ignored. On Jan. 18, 2022, he stated that genocide is a process, not an event ... and early signs and this process are already visible.

It is painful but necessary to mention here how Indian law grants virtual legal immunity to any type of war crime perpetrated in Kashmir. The Indian army has subjected countless Kashmiri women to rape, a recognized war crime. Despite torture being an international crime, as the legal proceedings against General Augustino Pinochet in Britain proved, Indian leaders who permit it aren’t prosecuted in jurisdictions they may be visiting.

Narendra Modi was once banned from entering the U.S. and U.K. because of his involvement in the 2002 massacre of Gujarat’s Muslims — he was the state’s chief minister at that time. And now he’s being given the red-carpet reception in many capitals! People are asking if an international crime is somehow less criminal if the aggressor is India and the victims are Kashmiris.

Kashmiri civilians are also asking: “Are we less human than peoples of other nations?” To borrow from Shakespeare’s “The Merchant of Venice,” “Hath not a Kashmiri eye? Hath not a Kashmiri hand, organs, dimensions, senses, affections, passions; fed with the same food, hurt with the same weapons, subject to the same diseases, healed by the same means, warmed and cooled by the same winter and summer as other peoples are? If you prick us, do we not bleed? If you tickle us, do we not laugh? If you poison us, do we not die?”

It is true that violence characteristically stems from dehumanizing an adversary or an enemy. The more that others seem distant, odd, inferior or different, the easier it is to kill, maim and oppress them. This

U.S. foreign policy does not emerge from a simple algorithm, but is driven partly by popular emotions, daily headlines, domestic considerations, and long-term global concerns that transcend the momentary and transient.

psychological insight is corroborated by thousands of years of experience. Take genocide. The Nazis and Germans generally perpetrated the Holocaust by demonizing Jews and inculcating the idea of their racial or religious inferiority. Jews looked different from Aryans and for centuries had been stigmatized by Christian officials and their followers as the killers of Christ, making them all deicides.

PERCEIVING THE “OTHER” AS SUBHUMAN

In this way, participants were psychologically able to block out their own evil by perceiving Jews and others (e.g., Gypsies, Slavs, Sinti, and the handicapped) as subhuman, and thus their extermination was no different than killing animals for food. The Holocaust would never have reached its horrifying scale if the Nazi Party had perceived and treated their victims as human peers and subscribed to John Donne’s (d.1631) timeless poetic recognition of humanity’s unity.

Ditto regarding the Hutu’s genocide of the Tutsi in Rwanda. The two tribes viewed themselves as different, physically and otherwise. The Hutu resented their sense of inferiority, which they ascribed to Tutsi arrogance and refusal to treat them as social equals. Difference led to dehumanization, which fostered mass killing based on ethnicity.

If international law had been applied evenhandedly in Kashmir, it’s quite possible that an international war crimes tribunal would have been established years ago to try the scores of Indian civilian and military leaders guilty of crimes against humanity and aggression. What Slobodan Milosevich did in Kosovo and Bosnia pales in comparison to what the Indian civilian and military grandees have done in Kashmir for 76 years — something resembling genocide on the installment plan.

Let’s have a pragmatic view of the world. The world powers seldom place democracy and human rights above their geo-strategic or economic concerns. Let me conclude with these sobering observations. U.S. foreign policy does not emerge from a simple algorithm, but is driven partly by popular emotions, daily headlines, domestic considerations and long-term global concerns that transcend the momentary and transient. And what relative influence these varied elements play in a particular foreign policy decision varies depending on the country, the timing and the circumstances.

If anyone thinks there are simple markers for predicting American foreign policy, then they are seriously mistaken. It’s much more ad hoc and improvised than systematic and thematic. Thus the opportunities to try to reason with policymakers are great, but so are the hazards and imponderables of such an enterprise. ih

Ghulam Nabi Fai is chairman, World Forum for Peace & Justice. He can be reached at gnfai2003@yahoo.com.

Christ in the Rubble

A Liturgy of Lament

BY REV. DR. MUNTHER ISAAC

When we rely on power, might, and weapons, Jesus is under the rubble…

When we justify, rationalize, and theologize the bombing of children, Jesus is under the rubble… Jesus is under the rubble. This is his manger. He is at home with the marginalized, the suffering, the oppressed, and displaced. This is his manger.

We are angry…

We are broken…

This should have been a time of joy; instead, we are mourning. We are fearful.

20,000 killed. Thousands still under the rubble. Close to 9,000 children have been killed in the most brutal ways. Day after day after day. 1.9 million displaced! Hundreds of thousands of homes were destroyed. Gaza as we know it no longer exists. This is an annihilation. A genocide.

The world is watching; Churches are watching. Gazans are sending live images of their own execution. Maybe the world cares? But it goes on… We are asking, could this be our fate in Bethlehem? In Ramallah? In Jenin? Is this our destiny too?

We are tormented by the silence of the world. Leaders of the so-called “free” nations lined up one after the other to give the green light for this genocide against a captive population. They gave the cover. Not only did they make sure to pay the bill in advance, but they [also] veiled the truth and context, providing political cover. And, yet another layer has been added: the theological cover with the Western Church stepping into the spotlight.

The South African Church taught us the concept of “The state theology,” defined as “the theological justification of the status quo with its racism, capitalism, and totalitarianism.” It does so by misusing theological concepts and biblical texts for its own political purposes.

Here in Palestine, the Bible is weaponized against. Our very own sacred text. In our terminology in Palestine, we speak of the Empire. Here we confront the theology of the Empire. A disguise for superiority,

supremacy, “chosenness,” and entitlement. It is sometimes given a nice cover using words like mission and evangelism, fulfillment of prophecy, and spreading freedom and liberty. The theology of the Empire becomes a powerful tool to mask oppression under the cloak of divine sanction. It divides people into “us” and “them.” It dehumanizes and demonizes. It speaks of land without people even when they know the land has people –and not just any people. It calls for emptying Gaza, just like it called the ethnic cleansing in 1948 “a divine miracle.” It calls for us Palestinians to go to Egypt, maybe Jordan, or why not just the sea?

“Lord, do you want us to command fire to come down from heaven and consume them?” they said of us. This is the theology of the Empire.

This war has confirmed to us that the world does not see us as equal. Maybe it is the color of our skin. Maybe it is because we are on the wrong side of the political equation. Even our kinship in Christ did not shield us. As they said, if it takes killing 100 Palestinians to get a single “Hamas militant” then so be it! We are not humans in their eyes. (But in God’s eyes… no one can tell us we are not!)

The hypocrisy and racism of the Western world is transparent and appalling! They always take the words of Palestinians with suspicion and qualification. No, we are not treated equally. Yet, the other side, despite

a clear track record of misinformation, is almost always deemed infallible!

To our European friends. I never ever want to hear you lecture us on Human rights or international law again. We are not white – it does not apply to us according to your own logic. In this war, the many Christians in the Western world made sure the Empire has the theology needed. It is self-defense, we were told! (And I ask How?)

In the shadow of the Empire, they turned the colonizer into the victim, and the colonized into the aggressor. Have we forgotten that the state was built on the ruins of the towns and villages of those very same Gazans?

We are outraged by the complicity of the church. Let it be clear: Silence is complicity, and empty calls for peace without a ceasefire and end to occupation, and the shallow words of empathy without direct action — are all under the banner of complicity. So here is my message: Gaza today has become the moral compass of the world. Gaza was hell on earth before October 7th.

If you are not appalled by what is happening; if you are not shaken to your core – there is something wrong with your humanity. If we, as Christians, are not outraged by this genocide, by the weaponizing of the Bible to justify it, there is something wrong with our Christian witness, and compromising the credibility of the Gospel!

If you fail to call this a genocide. It is on

and you visited us.” What a stark difference from the silence and complicity of others. Your presence here is the meaning of solidarity. Your visit has already left an impression that will never be taken from us. Through you, God has spoken to us that “we are not forsaken.” As Father Rami of the Catholic Church said this morning, you have come to Bethlehem, and like the Magi, you brought gifts with, but gifts that are more precious than gold, frankincense, and myrrh. You brought the gift of love and solidarity.

We needed this. For this season, maybe more than anything, we were troubled by the silence of God. In these last two months, the Psalms of lament have become a precious companion. We cried out: My God, My God, we have you forsaken Gaza? Why do you hide your face from Gaza?

In our pain, anguish, and lament, we have searched for God, and found him under the rubble in Gaza. Jesus became the victim of the very same violence of the Empire. He

If Jesus were to be born today, he would be born under the rubble in Gaza. When we glorify pride and richness, Jesus is under the rubble…

you. It is a sin and a darkness you willingly embrace.

Some have not even called for a ceasefire…

I feel sorry for you. We will be okay. Despite the immense blow we have endured, we will recover. We will rise and stand up again from the midst of destruction, as we have always done as Palestinians, although this is by far the biggest blow we have received in a long time.

But again, for those who are complicit, I feel sorry for you. Will you ever recover from this? Your charity, your words of shock AFTER the genocide, won’t make a difference. Words of regret will not suffice for you. We will not accept your apology after the genocide. What has been done, has been done. I want you to look at the mirror… and ask: where was I?

To our friends who are here with us: You have left your families and churches to be with us. You embody the term accompaniment – a costly solidarity. “We were in prison

was tortured. Crucified. He bled out as others watched. He was killed and cried out in pain – My God, where are you?

In Gaza today, God is under the rubble.

And in this Christmas season, as we search for Jesus, he is to be found not on the side of Rome, but our side of the wall. In a cave, with a simple family. Vulnerable. Barely, and miraculously surviving a massacre. Among a refugee family. This is where Jesus is found.

If Jesus were to be born today, he would be born under the rubble in Gaza. When we glorify pride and richness, Jesus is under the rubble…

When we rely on power, might, and weapons, Jesus is under the rubble…

When we justify, rationalize, and theologize the bombing of children, Jesus is under the rubble… Jesus is under the rubble. This is his manger. He is at home with the marginalized, the suffering, the oppressed, and displaced. This is his manger.

I have been looking, contemplating on this iconic image…. God with us, precisely in this way. THIS is the incarnation. Messy. Bloody. Poverty.

This child is our hope and inspiration. We look and see him in every child killed and pulled from under the rubble. While the world continues to reject the children of Gaza, Jesus says: “just as you did it to one of the least of these brothers and sisters of mine, you did it to me.” “You did to ME.” Jesus not only calls them his own, he is them!

We look at the holy family and see them in every family displaced and wandering, now homeless in despair. While the world discusses the fate of the people of Gaza as if they are unwanted boxes in a garage, God in the Christmas narrative shares in their fate; He walks with them and calls them his own.

This manger is about resilience. The resilience of Jesus is in his meekness; weakness, and vulnerability. The majesty of the incarnation lies in its solidarity with the marginalized. Resilience because this very same child, rose up from the midst of pain, destruction, darkness and death to challenge Empires; to speak truth to power and deliver an everlasting victory over death and darkness.

This is Christmas today in Palestine and this is the Christmas message. It is not about Santa, trees, gifts, lights… etc. My goodness how we twisted the meaning of Christmas. How we have commercialized Christmas. I was in the USA last month, the first Monday after Thanksgiving, and I was amazed by the amount of Christmas decorations and lights, all the and commercial goods. I couldn’t help but think: They send us bombs, while celebrating Christmas in their land. They sing about the prince of peace in their land, while playing the drum of war in our land.

Christmas in Bethlehem, the birthplace of Jesus, is this manger. This is our message to the world today. It is a gospel message, a true and authentic Christmas message, about the God who did not stay silent, but said his word, and his Word is Jesus. Born among the occupied and marginalized. He is in solidarity with us in our pain and brokenness.

This manger is our message to the world today – and it is simply this: this genocide must stop NOW. Let us repeat to the world: STOP this Genocide NOW.

This is our call. This is our plea. This is our prayer. Hear oh God. Amen. ih

Editor’s Note: This is the transcript of the Christmas sermon delivered by Rev. Dr. Munther Isaac, Evangelical Lutheran Christmas Church Bethlehem, Palestine, Dec. 23, 2023

Stealing from the Saracens: How Islamic Architecture Shaped Europe

In Conversation with Author Diana

BY MISBAHUDDIN MIRZA

Diana Darke is a highly successful author who has published seventeen books to date. She is also a freelance journalist whose articles have appeared in the BBC, BBC Arabic, The Guardian, The Sunday Times, The Sunday Telegraph, The Daily Telegraph, and The Financial Times. In addition, she has contributed countless articles and interviews to various publications and websites. She specializes in Türkiye and the Middle East, with particular focus on Syria. She has lived and worked in the region for over thirty years.

Her marvelously illustrated “Stealing from the Saracens: How Islamic Architecture Shaped Europe” (Hurst, 2020), reveals Europe’s Arab and Islamic architectural heritage. She traces ideas and styles from vibrant Middle Eastern centers like Damascus, Baghdad, and Cairo, via Muslim Spain, Venice, and Sicily, into Europe. She describes how medieval Crusaders, pilgrims and merchants encountered Arab Muslim culture on their way to the Holy Land; explores artistic interactions between Ottoman and Western cultures; and reveals the Eastern roots of what Sir Christopher Wren dubbed “Saracen-style” Gothic architecture.

Islamic Horizons interviewed Darke about her groundbreaking book.

Darke grew up in a very European environment with an English father and a German mother. At first, she followed in her brother’s footsteps by studying German at university. However, when she arrived at Oxford, she realized that she didn’t want to spend three years studying something she was already quite familiar with and so decided to switch to Arabic.

That meant she had to work extremely hard and catch up the first year that she had missed; however, she loved the language and the subject from the start.

The reason she choose Arabic in her undergraduate studies, instead of Chinese, Japanese, or Sanskrit, was because even as a child she’d always been fascinated with the birthplace of civilization: the cultures that evolved in Mesopotamia between the Tigris and Euphrates rivers and along the Nile Valley. The choice to complete a master’s in Islamic art and architecture came after she bought a semi-derelict Ottoman courtyard house in the Old City of Damascus and restored it with the help of a team of Syrian and Palestinian craftsmen. She wanted to understand the house at a deeper level.

GOTHIC AND SARACEN STYLE

This fascinating book’s first chapter is about the famous British architect Sir Christopher Wren (d.1723) — a central figure to this book’s subject. Wren, in his waning years aged about 90, wrote in his correspondence with several people that he believed the style known

Darke

as Gothic “should rightly be called the Saracen style.” He also explained that while building his 36-year-long project masterpiece, namely, St. Paul’s Cathedral, he had used “Saracen vaulting” because it was “the best.” He drew diagrams explaining why this was true.

This man of science, open to knowledge from wherever it came and intensely interested in new developments, never traveled beyond France. However, he used to ask those who did travel eastward and beyond to bring

him information about construction techniques. He greatly admired Istanbul’s mosques and used their architects’ Islamic double-dome system to gain imposing extra height for the skyline. He and Sinan, the great Ottoman court architect, were close contemporaries, and one chapter in the book compares the two men.

Gothic architecture is defined by the use, starting in the 12th century, of ribbed vaulting, pointed arches and trefoil arches, rose windows, and twin towers flanking a monumental entrance. These innovations were used, above all, to build Europe’s great medieval cathedrals, like Notre-Dame de Paris. The pointed arch in particular was revolutionary, as it was structurally stronger than the round arch, thereby enabling walls to be built thinner and taller, with the insertion of larger windows, that, in turn, allowed in more light. All these elements entered Europe via Islamic architecture, through various gateways like Spain, Sicily, Venice, and Amalfi.

The middle English romances about Richard I, as well as Jean De Joinville’s “Biography of Louis IX,” both refer to Muslims as “Saracens.” Both of these monarchs had personally gone on Crusades. Darke used “Saracen” in the book’s title because that was the language that Wren used. In the Middle Ages, it was the usual word to describe “Arab Muslims.” This word’s derivation in Arabic comes from the root “to steal,” so “Saracens” means “people who steal.” The title is meant as a double irony, to convey how absurd it is that we called these people thieves and yet took things from them.

ISLAMIC ARCHITECTURE IN THE WEST

The main towers of New York’s iconic Brooklyn Bridge proudly sport the Islamic pointed arch. Darke writes about the Islamic

Diana Darke

elements in various prominent U.S. structures, such as New York City’s St. John the Divine cathedral and the U.S. Capitol building’s dome. She explains that Yale University is a heavily Gothic campus and that Gothic is popular in many American academic institutions, probably because it’s thought of as cultured and refined. The interior of its Sterling Memorial Library looks like a Gothic nave.

In her book, Darke walks us through Islamic architecture’s contributions to some significant European structures in England, France, Spain, and the city of Venice. In London, Westminster Abbey bears all the features of Gothic, while the Houses of Parliament and Big Ben are neo-Gothic, from when Gothic underwent a revival in the 19th century — the book also has a chapter on the Revivals.

In France, Notre-Dame de

The pointed arch in particular was revolutionary, as it was structurally stronger than the round arch, thereby enabling walls to be built thinner and taller, with the insertion of larger windows, that, in turn, allowed in more light. All these elements entered Europe via Islamic architecture, through various gateways like Spain, Sicily, Venice, and Amalfi.

Paris is the iconic structure, but the Sacre-Coeur at Montmartre also uses Islamic double-domes. Venice is alive with arches of every description, and Islamic architecture loves arches – “The arch never sleeps,” runs the Arab proverb. The Venetians traded extensively with Islamic cities in the eastern Mediterranean, especially Alexandria and Cairo, openly copying many Islamic architectural features on their own palaces.

In Spain, the key building that hugely influenced European architecture was the Cordoba Mezquita, dating from the 8-10th centuries with its various extensions. It was here, in the domes of the 10th century, that the first ribbed vaulting appeared on European soil. The dome in front of the mihrab, which has never needed any structural repairs during its thousand-year existence, was recently pronounced a “masterpiece of geometry” by a team of Spanish structural engineers. Wren chose it as the superior Islamic method of vaulting for St Paul’s huge dome. The recent findings of the design of ribbed beams supporting the vaulted ceilings of Spain’s famous Grand Mosque, the Mezquita

de Córdoba mentioned above, underscore the wisdom in Wren’s earlier selection of the vaulting design.

Granada’s Palace of the Alhambra and its remarkable use of decorative geometric patterns was also highly influential on artists like Max Escher and Owen Jones, who based his famous design book “The Grammar of Ornament” (London: Day and Son, 1856) on it. Barcelona’s Sagrada Familia Basilica, created by the vision of architect Antoni Gaudi, is the perfect fusion of religion, nature and geometry. Gaudi was openly influenced by Islamic architecture, admiring both its organic quality and close affinity with nature. It’s due for completion in 2026, a century after his death.

Darke is currently working on a sister volume to the subject book, which, she assures us, will be even more fascinating.

Wren was born in 1632, and it was his magnanimity to publicly acknowledge that Gothic architecture should rightfully be called Saracen architecture. Today, Britain’s most prestigious Rugby team is the Saracens, which has a red crescent and star as its logo. When this team was established in 1876, its members

chose this name because they were impressed by Saladin’s military prowess during the reconquest of Jerusalem. I was hoping that this meant that by the early 19th century the negative connotations of the word Saracen had started to convert into positive implications. But Darke’s recent interaction with the priest of St. Paul’s Cathedral and the reaction to her tweet after the fire at Notre Dame shows that additional work is needed to educate the public. This remarkable book is a tremendous step to fill this information void. 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. He is the author of the iBook “Illustrated Muslim Travel Guide to Jerusalem.” He has written for major US and Indian publications.

Interior dome vaulting in St Paul’s Cathedral, London, England: Wikipedia: By DiliffOwn work, CC BY-SA 3.

Pointed arches in Amalfi Cathedral, Amalfi, Italy: Wikimedia: Wolfgang Moroder.

Twin towers flanking monumental entrance with rose window, Washington National Cathedral, Washington, D.C.: Wikimedia: By Ralf Roletschek - Own work, GFDL 1.2.

Trefoil arches in Mezquita de Cordoba’s Mihrab, Cordoba, Spain: Wikipedia: By Ingo Mehling - Own work, CC BY-SA 4.0.

Gaslighting, Manipulation, and the Whole Shebang

Narcissism in the Muslim Community

BY AREENA ALI MEMON

“There was no me left — just him and his needs. The viler things he said, the more I tried to prove my love and worth…Verbally and emotionally, he used gaslighting and love bombing. I felt consumed in every aspect of my being. He gave the silent treatment like a star, and I would try to jolt him out of dark moods, taking responsibility for everything and apologizing just to stop the fights.”

This is just one survivor’s insight from Shahida Arabi’s “Becoming the Narcissist’s Nightmare” (SCW Archer Publishing, 2016). The term narcissism is being thrown around a lot lately. This is because lay people without any clinical background are diagnosing others as having narcissistic personality disorders (NPD). However, just like passing other judgments, we should be cautious before attaching potentially damaging labels.

In his “Vocabulary of a Narcissist” (Sept. 2022) khutba, Shaykh Omar Suleiman said that “The Quran calls upon us to be very introspective. Even in the story of Fir‘aun, instead of thinking about pharaohs of the world as they exist today, actually ask yourself, ‘Do I have some of the traits of Fir‘aun?’”

HEALTHY AND UNHEALTHY NARCISSISM

This term originates from Greek mythology, according to which a handsome young man named Narcissus fell in love with his image reflected in a pool of water. He spent hours gazing at the image and admiring himself. It’s a personality trait that, just like anger, we all possess. While most people see it in a negative light, there is also a healthy version of narcissism that looks like better self-esteem.

“Healthy narcissism is the middle path between arrogant narcissism and being a doormat,” said Haleh Banani (MA, University of Houston; founder, The Mindful Hearts Academy) who also offers faith-based counseling. “One extreme is all about themselves with no regard to other people and how they are impacted. The other end of the spectrum is total disregard for themselves, where a people pleaser would do anything for anyone at any time without caring about how it impacts them.”

Healthy narcissism is having self-esteem and assertiveness without stepping on others. That’s the middle path toward which Islam calls us. She also explained how people use the

concept of eethaar (sacrifice) to justify being a people pleaser, although they usually act out of frustration because they cannot say “No.”

Unhealthy narcissism, however, can turn into a full-blown personality disorder. “Someone may have some traits and not others. It’s not an all or nothing scenario,” writes Arabi. “The root problems are ‘excessive admiration of themselves’ and that ‘the world revolves around them.’” Therefore, it’s better to say that someone has narcissistic traits or is a narcissist and leave the diagnosis to a licensed and trained clinician.

Dr. Fahad Khan (MS, MA, PsyD), a licensed clinical psychologist and deputy director at Khalil Center in Lombard, Ill., stated, “People need to realize that when marriage gets difficult, you are bound to not like your spouse. If you go online and look stuff up, you’ll find one or more symptoms of some psychological disorder in your partner or in-laws. We must not let this blessing of access to information become a curse for ourselves and our relationships.”

ASSUMPTIONS ABOUT NARCISSISTS

Narcissism is not gender biased. Women often complain that their husbands are narcissists, usually because they generally share more about their personal and relationship problems. That doesn’t mean that only men can be narcissists. While genetics can be one factor, another one can be a traumatic childhood or overindulgence.

Another incorrect assumption is that religious men are more narcissistic and can abuse women by playing the “qawwam card,” (Quran 4:34,) which some translators have interpreted as a husband being allowed to strike his wife in specific circumstances. However, we cannot generalize this to include all religious men.

“And how do we really measure who is more religious,” asked Khan. “Do we judge based on their clothing or which row they stand in the masjid? Religiosity could be measured by taqwa, and that’s something only Allah knows.”

RELATIONSHIP WITH A NARCISSIST

Close relationships with narcissists can be very painful — from wanting to seek an emotional connection with them to wondering if they even love you, from begging them to understand your side to realizing that they may not even really care. While a couple can divorce, Islamic principles state that no family member can be cut off completely.

“Be patient and set healthy boundaries. Model healthy behaviors and make du‘a for them, because our belief is that Allah can heal any sickness and disorder,” said Khan. “Individuals with unhealthy narcissism or the personality disorder who seek professional support can heal over time, God willing.”

Anyone married to a narcissist faces a huge dilemma: divorce or staying in a marriage in which they have invested years and have children. Barring abuse, if your partner

of them. After doing your homework, augment your decisions with du‘a, istikhara, and trusting God.

THE COMMUNITY’S ROLE

While narcissistic abuse often happens behind closed doors, the community can be there for those suffering via educating people and creating mosque-based support systems.

Education is important because those

Anyone married to a narcissist faces a huge dilemma: divorce or staying in a marriage in which they have invested years and have children. Barring abuse, if your partner is willing to seek professional help, it may be worth giving it another chance.

is willing to seek professional help, it may be worth giving it another chance.

PICKING A SPOUSE

With so many cases of narcissistic abuse, young Muslims today are very anxious about getting married. Narcissism is hard to gauge in a few meetings, as many Muslims do not date. It basically boils down to asking others and trying to observe behaviors. Banani suggested meeting in different settings, perhaps in an escape room or other places with a group and see how the prospective spouse fares under pressure. Focus on behavior, not words.

Khan pointed out a common problem: Either young Muslims let their parents choose a spouse, and thereby neither interact with him/her nor examine their true gut feelings before the wedding, or they get too emotionally involved prior to anything being finalized and even ignore their rationality and logic.

While getting to know one another, note if they start swearing in stressful situations and how many times you have to change your schedule to suit their needs. Arrange for plenty of time between meetings so you can process the experience. Keep some close people involved and updated, as they may be able to point out things you didn’t notice.

In the end, you can never really be sure. Some people can hide their narcissistic traits very well or may not even be aware

suffering in silence may find the strength to reach out, these traits might be nipped in the bud and it can reduce blaming the victim for something beyond his/her control. Such statements as “You must have done something to trigger his/her anger,” “Did you try working it out?” or “Didn’t you know about his anger issues before marriage?” only re-traumatize the victim.

Creating such systems can help build relationships that can handle serious discussions and create safe spaces for meaningful dialog.

DO NOT DESPAIR

In a beautifully articulated paragraph in The Muslim Narcissist (2021), Mona Alyereessy writes, “The Arabic word for delay is ta’kheer and the word for goodness is khair. Both share the three root letters kha, yaa and raa. I find it beautiful, as God has placed so much goodness in every delay to express His Divine Love and Mercy for us. So, no matter how long you take to heal, how many obstacles you experience, how many injuries and hardships you have endured, how many doors have closed and how long you’ve patiently waited for your rizq — don’t lose hope; God promises that what’s good for you is on its way.” ih

Areena Ali Memon juggles various roles, including homeschooling, blogging, YouTubing, freelance writing, photography and managing an Islamic bookstore while pursuing a bachelor’s degree in education from the Islamic Online University.

Healing From Narcissistic Abuse

◆ Healing starts with accepting that it wasn’t your fault. This is crucial, as abusers use gaslighting and manipulation to gradually instill the seed of guilt in their victim’s mind.

◆ Forgive yourself for choosing him/ her as a partner or staying in the marriage. Give yourself grace, for you did the best you could. At the end it was all meant to be, which is our belief in divine decree. Remember, God doesn’t burden a soul with more than what it can bear (2:286).

◆ Don’t wait for an apology, for that can come only if and when he/she admits the abuse — a highly unlikely event. Forgive them for God’s sake and rid your heart of any grudges so you can heal and move on.

◆ Set boundaries if you still must interact with the narcissist as a co-parent or family member. It can be challenging, but necessary. As these people feel a sense of entitlement and may see others as a threat, they will react to this preventative strategy. Banani suggests using “I” instead of “you.”Try saying, “I feel this way” as opposed to “you did this.”

◆ Improve your relationship with God through prayer, du‘a and the Quran.

◆ Form new healthy relationships or reconnect with old ones and make them your consistent support system. Be very selective about who you let into your inner circle.

◆ Work on your self-esteem, which is something the narcissist tries to shatter, and regain your inner strength.

◆ Work on your appearance. Often, we feel better when we look better.

◆ Learn from your experience. “No matter how difficult the experience is, there’s always a valuable lesson to learn from it,” said Alyereessy.

◆ Choose your therapist carefully, as not all of them are informed about this specific kind of trauma, and don’t hesitate to find a new one if he/she cannot help you.

◆ Envision yourself a few years down the road achieving all that you have ever wanted in life. Make a du‘a list and start asking God, keeping in mind His majesty and not your weakness. ih

(L-R) Shaza Khan, executive director, Islamic Schools League of America, Dr. Tasneem Ghazi, co-founder, Iqra Foundation, and Dr. Freda Shamma, founder, Foundation for the Advancement and Development of Education.

We Cannot Fast from Clean Air

Wisconsin

Muslims Rally for Environmental Justice

BY HUDA ALKAFF

During Ramadan, Muslims ideally sacrifice some of their own comfort while focusing on compassion, mercy and charitable giving to the hungry, thirsty, poor and disadvantaged. However, while one can fast from food and water for specific periods of time, our bodies cannot fast from air because clean air is the most life-giving force upon which we rely. In Islam, the breath is related to a person’s physical and spiritual life. Deep breathing can be very helpful in managing one’s physical, emotional, and psychological problems.

That’s why as we work for healthy food and clean water for our communities, we also need to demand clean air for all. This is especially true for our friends and family who live near busy highways, ports and distribution

centers choked by toxic air pollution from the daily deluge of truck traffic.

The air pollution that causes asthma and lung disease, which kills thousands every year, has many causes. However, toxic diesel exhaust from trucks is particularly dangerous, for it is also an egregious form of environmental injustice that overwhelmingly hurts low-income people and people of color. According to the EPA, over 70 million people across the U.S. live within 675 feet of major trucking routes and thus experience higher rates of exposure and health risks. Because those highways and warehouse distribution centers have historically been concentrated in or near low-income communities, people of color, children, and the poor disproportionately bear the brunt.

Wars are an additional challenge, for, as Jennifer Dathan has stated, “Explosive weapons can devastate a landscape. They can reduce buildings to toxic rubble and destroy long-cherished trees. They can contaminate the soil for decades and cause poisons to leach into once healthy rivers. They can decimate ecosystems and disturb the harmony of nature. They kill humans and animals without reflection and tip the world out of balance” (“The broken land: The environmental consequences of explosive weapon use,” July 3, 2020, reliefweb.int).

CULPRIT TRUCKS

Diesel-burning trucks are also a climate disaster. Even though heavy-duty vehicles make up barely 5% of all vehicles on

the road, they contribute more than 25% of greenhouse gas emissions within the transportation sector. This is already the largest contributor to carbon pollution in the U.S., not to mention a major source of other air pollutants like nitrogen oxides and deadly particulate matter. In Wisconsin, for example, transportation contributes to even higher emissions — over 30% of our state’s greenhouse gas emissions are from cars and trucks. In cities like Milwaukee, our com-

The public health benefits of an aggressive transition to electric freight are huge — fewer asthma attacks and hospital visits, not to mention less risk to children’s healthy development. The American Lung Association estimates that if truck fleets electrify by 2050, the cumulative benefits could include $735 billion in public health benefits thanks to cleaner air, 66,800 fewer deaths, 1.75 million fewer asthma attacks and 8.5 million fewer lost workdays (www.lung.org).

The American Lung Association estimates that if truck fleets electrify by 2050, the cumulative benefits could include $735 billion in public health benefits thanks to cleaner air, 66,800 fewer deaths, 1.75 million fewer asthma attacks, and 8.5 million fewer lost workdays.

munities are pushing for stricter emission standards, a transition to cleaner electric trucks and buses and a more robust and sustained support for public transit.

Wisconsin Green Muslims, a grassroots environmental justice group formed in 2005, connects faith, environmental justice, sustainability, and healing through education and service. They are working with partners like the Clean Air for the Long-Haul Cohort, a national coalition of environmental justice organizations working collectively to advance environmental justice by seeking emissions reductions in the power and transportation sectors. The Cohort creates and coordinates campaigns to amplify the voices and positions of overburdened communities in federal rulemaking; actively champions adopting and enforcing clean air and climate justice policies that reduce emissions of toxic air pollution and greenhouse gas emissions; and protects the health of Black, Brown, Tribal, Indigenous, and low-income communities.

In addition to working on a new clean trucks rule that will make real pollution cuts to trucks on the road today, the EPA is creating incentives to shift new heavy-duty truck sales toward zero-emission models across the next decade. It is also investing in a robust expansion of roadside high-speed charging infrastructure for trucks.

NUMBERS MAKE SENSE TOO

The economics are also smart: After a few short years, electric trucks pay for themselves because maintenance costs are significantly lower and owners can bow out of paying for expensive diesel fuel. Electric truck purchasers now get up to $40,000 in tax rebates under the Inflation Reduction Act, and these trucks are becoming cheaper every year as battery prices decline, economies of scale improve, and the relevant technology matures.

It also helps that when given a chance, drivers love the new electric trucks. They are quieter, don’t emit noxious fumes, give off less heat, have fewer vibrations and overall provide a much smoother driving experience. “I’m so used to the vibration of the sound, the noise, the exhaust, the fumes, the heat coming out of the bottom of the cab … and now it’s a whole totally different story. This change is going to benefit everybody,” one California driver recently shared, during his first test drive with an electric rig.

Now the EPA can protect environmental justice communities overburdened by toxic diesel pollution and support the drivers, who spend up to 14 hours a day in their trucks, by crafting the strongest, science-backed standards possible to limit greenhouse gas emissions and toxic air pollution from heavy-duty freight. The Biden administration must send a clear signal to manufacturers to invest in

zero-emission electric models sooner to protect the health of highly impacted environmental justice communities everywhere. A faster transition to clean electric power on our roads is already here. We just need to keep it going.

Moreover, the EPA must craft the strongest possible rules to safeguard environmental justice communities overburdened by toxic diesel pollution. We were disappointed to hear of yet another delay in finalizing a critical climate and public health rule. We urge the Biden administration to rise above industry interests and prioritize alleviating the cumulative environmental and health burdens of transportation pollution that has plagued our communities for generations. The EPA must finalize strong standards that limit greenhouse gas emissions and toxic air pollution from the heavy-duty vehicle sector to send a clear message to manufacturers for zero emission electric models, and, ultimately, ensure clean air and protect the health of overburdened environmental justice communities as soon as possible. ih

Huda Alkaff is an ecologist, environmental educator and the founder and director of Wisconsin Green Muslims. This grassroots environmental justice group intends to educate Muslims and the public about Islam’s environmental justice teachings, apply them in daily life and contribute to collaborations and coalitions working toward a just, healthy, peaceful and sustainable future. https:// wisconsingreenmuslims.org/.

Go Green this Ramadan

ISNA Green Initiative pledges to award mosques with the “Best Green Ramadan” prize

BY THE ISNA GREEN INITIATIVE TEAM

For the past ten years, the ISNA Green Initiative Team has been encouraging mosques, Islamic centers, schools, homes and individuals to adopt environmentally friendly practices. The site energystar.gov has recognized ISNA as an Energy Star Success Story.

As Muslims, we know that the blessed month of Ramadan has many layers of significance, among them the revelation of the Quran’s first verses and the bestowal of prophethood upon Muhammad (salla Allahu ‘alayhi wa sallam ). During this month, Muslims are not just required to fast from food and drink, but are also instructed to engage in spiritual contemplation by focusing on self-improvement and increased worship, as well as practice self-restraint, sacrifice, empathy for the less fortunate and abandon wasteful practices (6:141).

We encourage the leadership of Muslim institutions to form a “green team” that can guide their community toward more eco-conscious practices. Ramadan is a great time to give up bad habits and begin new

ones. This team can be instrumental in getting youth involved in creating awareness and educating members about the significance of observing a greener Ramadan.

It’s not easy to change habits, but with some perseverance the Islamic Center of Evansville, Ind., has had some success. For example, no plastic water bottles are allowed during iftar and other community events. Attendees have become more mindful

about minimizing food waste. They have also installed solar panels to reduce their carbon footprint and received EPA Energy Certification in 2022. It also received the IPL “Cool Congregations” runner-up award of $500.

“Your mosque is one of only 130 congregations to have achieved ENERGY STAR certification for their worship facilities,” said Jerry Lawson (national manager, Small

It’s not easy to change habits, but with perseverance, the Islamic Center of Evansville, Ind., has had some success. For example, no plastic water bottles are allowed during iftar and other community events.

Attendees have become more mindful about minimizing food waste. They have also installed solar panels to reduce their carbon footprint and received EPA Energy Certification in 2022.

Business and Congregations, EPA). “This is out of 39,368 total U.S. facilities certified, and out of about 400,000 U.S. worship facilities.”

Ramadan is a great time to remember our responsibility to care for and protect Earth, which, by God’s grace, provides the food we need to sustain a healthy life. Interacting mindfully with our environment and within our ecosystem is a manifestation of faith. As we fast, let’s reaffirm our sense of self-restraint, ethics of conservation and accountability to make this Ramadan both spiritually and practically better.

To celebrate the tenth Green Ramadan Campaign, ISNA will be awarding $500, $300 and $200 to three mosques that exemplify the best Green Ramadan. The relevant details will be communicated through ISNA’s digital media. In recognition of this effort, the team, through the courtesy of Pen and Ink Pot Foundation, will also plant a tree on your behalf at a place needing trees. Your Islamic center or mosque will also receive a certificate of achievement. After Ramadan ends, please email your contact information and details of your Green Ramadan to isnagreenmasjid@gmail.com.

Let’s be the change we want to see in the world by turning eco-friendly practices into habits that will allow us to live in a more merciful, compassionate and caring way, so that we “walk upon Earth gently” (25:63). ih

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

Fourteen Tips to Make Your Ramadan Greener

• Reduce food waste. Eat more fruit and vegetables and less meat. Get as much local produce as possible. Remember that the Prophet ate mostly grains, dates, water, milk, honey, vegetables and fruit.

• Take only what you can finish, eat moderately and repurpose leftovers for the next day’s iftar so that food isn’t thrown away. The Prophet said, “The son of Adam cannot fill a vessel worse than his stomach, as it is enough for him to take a few bites to straighten his back. If he cannot do it, then he may fill it with a third of his food, a third of his drink, and a third of his breath” (“Sunan al-Tirmidhi” 2380)

• Recycle materials, especially plastic water bottles, which take a very long time to decompose and now make up 25-30% of our landfills. Bring your own reusable water bottle to iftar and taraweeh. Avoid using plastic disposable bottles, as an estimated 80% of them are not recycled.

• Avoid all Styrofoam® plates and cups at iftar parties, as they are nonrecyclable and non-biodegradable. Never warm styrofoam in the microwave, as doing so can release toxic fumes.

• Place recycling bins in your mosque so people don’t trash all the fundraising fliers and extra literature distributed in Ramadan.

• Replace light bulbs with energy-saver LEDs and schedule your facility for an energy-efficiency audit. Consider installing solar panels, using light sensors and carpooling when possible. Driving with a friend can keep you more accountable for taraweeh and ease parking issues at the mosque.

• Reduce water use. Use low flow, Energy-Star plumbing fixtures, install water fixture sensors, conserve water even while making wudu’ and use warm to cold water for laundry. As we learn in the hadith, “Never waste water, even if you are at a running stream” (“Sunan Ibn Majah” 425).

• Consider planting trees and vegetable gardens at home and at the mosque. Start a vegetable garden with soil or hydroponics, a type of horticulture that enables crops or medicinal plants to grow without soil by using water-based mineral nutrient solutions. “Any Muslim who plants a tree or sows seeds and then a bird or a person or an animal eats from it is regarded as having given a charitable gift” (“Sahih al-Bukhari” 2320).

• Strive for a healthy mind, body and spirit. Follow prophetic medicine tips. Buy fair trade products, get daily Vitamin D from sunlight and stay hydrated. Avoid foods with a high concentration of preservatives, sugars, oils and salt.

• Reconnect with nature and inhale the beauty of God’s creation while reminding yourself to walk gently on Earth.

• Celebrate this month by joining civic activities, volunteering at homeless shelters, collecting food for food pantries, joining community social projects, inviting non-Muslims to community and home iftars and taking care of Muslim inmates. Find ways for children and youth to participate in age-appropriate Ramadan activities. For instance, they can be “Green Ambassadors” during community dinners.

• Ask your imam to deliver at least one Friday khutba on conserving and protecting the environment and contributing to the greater social good.

• On Eid, gift experiences instead of just more stuff. Your loved ones might enjoy indoor skydiving or a visit to an ice cream museum rather than more cakes and home decor.

• If you do exchange gifts, opt for reusable gift bags and boxes to avoid wasting wrapping paper.

Find out more at https://isna.net/isna-green-initiative/

UAE Hosts Climate Change Conference

Participating Nations Aim to Transition Away From All Fossil Fuels by 2050

BY ISNA GREEN TEAM

COP28 (Conference of Parties signed under the UN Climate Change Conference [UNFCC]), held in the UAE from Nov. 30-Dec. 13, 2023, was awash with flashy country pavilions, corporate-sponsored cocktail parties, and a smorgasbord of side events — so much so that some said the annual UN climate summit was more of a trade show or a circus.

There was controversy even before the opening, such as news reports that COP president Prince Sultan Al Jaber, UAE’s oil minister, had used the access to governments worldwide as an opportunity to negotiate oil and gas deals. He was even caught on tape ridiculing the idea that science called for a fossil fuel phaseout.

The event, hosted at a $7 billion venue furnished by oil wealth, accredited more than 2,400 fossil fuel industry lobbyists, which dwarfed the participants from the 10 most climate-vulnerable countries combined. Some 85,000 attendees, including more than 150 heads of state and government, were sprinkled among the representatives of national delegations, civil society, business, Indigenous peoples, youth, philanthropy and international organizations in attendance. It was a far cry from the first event in Berlin in 1995, a low-key affair with fewer than 4,000 delegates focused on multilateral climate change cooperation.

More than 140 countries, including China and the U.S., along with the countries in the European Union, signed a declaration asserting that climate change is costing people their lives and health.

• Conference participants also pledged $85 billion to different climate issues and made 10 pledges: Several actions were announced to address methane pollution, a greenhouse gas 20 times more powerful than carbon dioxide. The U.S. announced regulations to cut methane pollution from the nation’s huge oil and gas industry by nearly 80% through 2038.

• A significant outcome ahead of the conference was the consensus reached between the U.S. and China to triple renewables capacity and cut power-sector emissions by 2030, coupled with commitments to urgently reduce methane emissions.

The global stocktake text lays out the pathway that nations must take to limit global warming to the previously-agreed-upon goal of no more than 2°C higher than pre-industrial levels (https://unfccc. int/documents/636608).

MAJOR COMMITMENTS IN THE FINAL TEXT

• An unprecedented reference to transitioning away from all fossil fuels to enable the world to reach net zero by 2050.

• A significant step forward in the expectations for the next round of Nationally Determined Contributions (NDCs) by encouraging “economy-wide emission reduction targets.”

• More than 120 nations committed to tripling renewable energy capacity by 2030. The world’s two largest greenhouse gas emitters, the U.S. and China, agreed to this even before the conference started.

• The fossil fuel industry has long pitched carbon-capture technology, which sucks carbon dioxide out of the air and stores it deep underground, as a climate panacea. But environmentalists worry that the technology, which has a spotty track record and has never been widely deployed, could become a smokescreen for prolonging fossil fuel use for decades.

• For the first time human health received significant attention.

A clear failure was that of fairness, of climate justice for the countries least responsible for the climate crisis but suffering its worst impacts. COP28 neither delivered for low and middle-income countries, nor did it secure assurances that countries with the greatest historical responsibility for climate change will go furthest, faster and generate the finance needed for a just global transition.

COP28 was doubly disappointing because it put no money on the table to help developing countries transition to renewable energies, said Nafkote Dabi (climate policy lead, Oxfam International). “And rich countries again reneged on their obligations,” he continued, “to help people being hit by the worst impacts of climate breakdown, like those in the Horn of Africa who have recently lost everything from flooding after a historic five-season drought and years of hunger.”

Given the COP conferences’ overarching goal to discuss and negotiate climate change policies and actions, the use of private jets by high-profile individuals clearly undermines this goal. This symbolizes a disconnect between environmental concerns and individual actions and a lack of commitment to sustainable practices. For instance, King Charles, British Prime Minister Rishi Sunak and Foreign Secretary David Cameron are just three of the attendees who traveled in separate planes. But they are just three participants among hundreds and hundreds of others who traveled there by private jets or yachts.

It has to be seen how their declarations translate into real action. As former vice president Al Gore said, “Whether this is a turning point that truly marks the beginning of the end of the fossil fuel era depends on the actions that come next.” ih

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

18 Stories Hope, Joy & Endless... Faith

Kalsum A. Choudhury

2023. Pp. 112. HB. $36.00 Purpose Publishing, Riverview, FL

Choudhry’s book of inspirational stories for both children and adults seeks to provide stories from beautiful creatures we often see but may not wonder about what is on their mind. She raises the question if creatures and animals of all kinds find the same love, joy and hope that people do in various situations?

Besides offering a new perspective on the creatures all around us, whether near and far, she presents the stories as an inspiring read for parents to teach their children to teach beautiful lessons of love, joy, forgiveness, friendship, charity, kindness and much more. Proceeds from sale of the book have been dedicated to charity.

Treasury of Eid Tales

Fawzia Gilani-Williams (Author), Sarah Nesti Willard (Illustrator)

2023. Pp. 240. HB. $20.25 (4-8 years)

Paw Prints Publishing, Ashland, Ohio

Faith, kindness, and charity abound in this heartwarming collection of fourteen Eid tales. Sweet Nena, generous Michaeel Adam, Baba Deen, and the Drummer of Dushang are just some of the loveable characters who embrace the Eid’s traditions and customs. This book will fill everyone’s heart with festive spirit! Each of the 14 stories opens and closes with a Quranic verse related to the story’s topic or theme. Each story’s main theme instills in the children a sense of doing right and of good winning each time. This book would be a welcome addition to a child’s or school library.

Sheba: The Good Muslim Cat

Carima Elfarrah (Author), Aaron Yusuf (Illustrator)

2024. Pp. 32. HB. $16.95

Tughra Books, Clifton, N.J.

Apicture book in rhyme for children aged 4 to 8 years old. Sheba, a Muslim family’s pet, participates in and seems to enjoy the family’s various daily religious practices. This story aims to inspire and delight even the youngest readers who might have always felt a spiritual connection with their family pet.

Noura’s Crescent Moon

Zainab Khan (Author), Nabila Adani (Illustrator)

2024. Pp. 32. HB. $18.99 Candlewick. Somerville, Mass.

This hardcover picture book for toddlers offers an easy way to explain Ramadan, Eid, and moonsighting to children. Despite introducing Muslim children to their faith and culture, it seems confined to South Asians. As the U.S. is a mix of many cultures, our authors should try to be inclusive.

Islam for Muslims & Islam for Non-Muslims

Ahmed Azad

2022. PB. Pp.240. Each volume: $10.

Moderate Islam Global, Jamaica, N.Y. A self-published two-volume set in which the author attempts to describe Quranic rules in the light of moderation. He argues that the book does not compromise with all that is true about Islam. In the companion book, “Islam for non-Muslims,” the author uses a comparative format to present Islam not only as a religion, but also as a complete way of life. This book may serve as an introduction for those desiring to know about Islam. ih