Islamic Horizons May/June 2024

AFTER THE DESTRUCTION AND DEVASTATION, WHAT COMES NEXT FOR GAZA?

The Lobbying That Sanctifies the Genocide

The Genocide continues. As this issue goes to press, nearly 1.8 million Palestinians are cooped up in Rafah. So far, 32,000 and counting have been slaughtered under the guise of eliminating Hamas — the acronym for Harakat al-Muqawama al-Islamiya (Islamic Resistance Movement). At the onset of The Genocide, it was stated that Hamas’s armed forces, under the name Al-Qassam Brigades, numbered 15,000 men.

Before The Genocide, Rafah, a 25 square-mile city in Gaza’s southernmost part, housed about 200,000 people and had a population density of 7,000 people per square mile. Today, nearly 1.5 million Palestinians are sheltering there.

Before the U.S. marked “abstain” on the UN Security Council ceasefire vote, Congress passed a bipartisan bill, which President Biden signed into law, giving Israel another $3.3 billion. Such cash handouts are in addition to the periodic weapons transfers. AIPAC triumphantly announced that the handout is “without added political conditions.” Israeli and American Jews, many of them dual citizens, blamed the UN vote on Democrats looking for votes in swing states like Michigan, Minnesota and Wisconsin.

The Genocide continues, irrespective of the semantic campaigns denying it as such. Before The Genocide, over 2 million Gazans lived in approximately 141 square miles. Its largest city, Gaza City, had a higher population density than any major U.S. city, including Los Angeles — 650,000+ people living within its 18 square miles.

Skeptics were asking what the rallies in the U.S. would accomplish. The reality is that this resolution – innocuous as it — comes after months of public pressure, activism and organizing by millions of Americans and the global community demanding an end to The Genocide.

The Palestinian Representative to the UN Security Council, Ambassador Riad Mansour, stated, “It has taken 6 months, over 100,000 Palestinians killed and maimed, 2 million displaced, and

famine, for this council to finally demand an immediate ceasefire.”

The U.S. had vetoed three UNSC resolutions asking for a ceasefire. This heartlessness was not only intrinsic, but also shaped by lobbying. Luke Peterson notes that lobbying remains part and parcel of our government’s function, as well as an essential pillar of the American system, a legitimated form of barely regulated bribery enshrined within the right “to petition the Government for a redress of grievances” and sustained by generations of legal precedent self-sustaining policy decisions.

On Jan. 21, 2010, the Supreme Court’s ruling in Citizens United v. Federal Election Commission, a controversial (5:4) decision that reversed century-old campaign finance restrictions, enabled corporations and other outside groups to spend unlimited funds on elections. The gates were opened, and politicians began — and still are — brazenly taking in millions to dance to their giver’s tune.

This has been more than evident in The Genocide.

It behooves all Americans to strive to end this abhorrent situation, because it makes all talk about “democracy” meaningless. As Exodus 23:8 states so clearly, “Take no bribes, for a bribe makes you ignore something that you clearly see. A bribe makes even a righteous person twist the truth.”

This struggle is also a duty upon Muslims, for as the Quran 2:188 proclaims, “And do not consume one another’s wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].” Abdullah bin ‘Amr also narrated that the Prophet (salla Allahu ‘alyhi wa sallam) warned, “The curse of God is upon the one who offers a bribe and the one who takes it’’ (“Musnad Ahmad” [6984] and “Sunan Ibn Majah” [2313]).

We at Islamic Horizons pray that God hears and answers the prayers of the oppressed. ih

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 ISLAMIC

Navigating the Paradox

The 2024 ISNA Convention to Focus on Faith, Action and the American Identity

BY RASHEED RABBI

Paradox grips our world! Ideals once revered now crumble beneath the weight of individual interests and the convenience of leaders. The norm has shifted away from adhering to principles, plunging us into the abyss of injustice, immorality and inhumanity — contrary to the very essence of being American and Muslim. This erosion of values permeates society, starkly evident in the ongoing genocide in Palestine, the Ukraine-Russia war, the Republican-Democrat ballot battle and heated debates on nationality, religion, financial freedom and enlightening education.

It ostensibly appears that Israel has occupied only Gaza, but in reality it has occupied every single country and territory except Gaza, which is still actively resisting the oppressor. All other nations, including Muslim-majority ones, have succumbed to Israel’s will for political expediency.

A staggering 8.1 billion people are witnessing how Israel boldly denies the Palestinians’ humanity and engages in a cold-blooded genocide. The invisible shackles of political and self-interest of nations and countries have constrained our freedom of thought, and the motif of individual

political success has tied our tongues and stifled our voices. How often do we reflect on the breadth of this insidious influence lurking beneath the visible reality?

Recognizing this contradictory situation at the outset of Israel’s transgressions marks the inaugural step toward liberating our “land of the free,” both as Americans and as Muslims. On Feb. 24, Aaron Bushnell, a U.S. Air Force serviceman, confronted this contradictory reality and sought freedom by rejecting complicity in the genocide. He didn’t hesitate to self-immolate in front of the Israeli Embassy in Washington D.C. to awaken Americans to the truth. If your heart doesn’t ache for those lives in Palestine, at least recognize the sacrifice of these heroes on American soil. Each of us may have been active for different causes, but we must not overlook the genocide faced by our fellow brothers and sisters. Each of us has a role to play in acknowledging and addressing this dire incongruity.

The anomaly between political principle and actual practices rules in politics. We are fast heading toward the next presidential election, mostly marked with the consequences of the Covid-19 calamity and

complacency over two wars under Biden. Political parties no longer search for a middle ground to foster national unity, but brazenly capitalize on polarized bases, thereby deepening political divides. Citizens find themselves trapped and disillusioned by extremes and rigid ideologies.

While certain Republican agendas superficially align with some moral values, like opposition to abortion and non-binary gender issues, their practice, including the repeated threat of racial profiling, blatantly disrespects the basic dignity of immigrants, specifically Muslims. On the flip side, people feel betrayed by the Biden administration’s flawed gun and ammunition regulations, which fail miserably to control mass shootings locally and fatally fuel wars and conflicts internationally. Both conservative and liberal leaders seem to be competing in terms of deliberate falsehoods and egregious misrepresentations to promote individual biases. Elections have become a means of polarizing the electorate and prioritizing personal biases over the public interest.

Discerning the divergently polarized agendas of Republicans and Democrats is the oxygen for the survival of democracy, and accepting that voting is not limited to a binary choice is crucial for fostering a genuinely free and informed electorate. These sentiments don’t emanate from lofty idealism, but are a shared countrywide yearning best resonated in Tom McDonald’s rhymes: I am not Republican, I am not a Liberal Why the hell can’t I just be American without getting political?...

Honestly, this is a psychological holocaust, Pumpin’ propaganda through the screen and straight into your brain. (https://www.azlyrics.com/lyrics/tommacdonald/themachine.html)

The contrast between fundamental ideals and widespread malpractice also exacerbates the growing divide between the affluent and the underprivileged. Congress stipulates rules and regulations that defy basic economic principles aimed at balancing income and wealth inequality. Shockingly, the top 1% now possesses more wealth than the bottom 92%, marking a significant shift since 1978, when the top 0.1% owned about 7% of the nation’s wealth (Sen. Bernie Sanders, “The rich-poor gap in America is obscene. So let’s fix it – here’s how,” March 29, 2021).

The Biden administration and federal regulations seem to care less about closing this surging chasm, leaving the labor

ISNA MATTERS

of working-class citizens being exploited. Iconic companies like Airbnb, valued at $108 billion (https://companiesmarketcap. com/airbnb/marketcap/), own no physical property. Uber, with a valuation of $167 billion (https://companiesmarketcap. com/uber/marketcap/), boasts no vehicle ownership.

The pervasive and malevolent influence of monopoly, capitalism and exploitation lurks beneath seemingly benevolent initiatives such as relief funds, rescue bills, and tax cuts. The rich continue to amass wealth, amplifying this economic rift, and the glaring mismatch between reward and effort renders the American Dream a cruel mockery.

Perhaps education stands as the hidden paramount instrument to obscure and ethically assess questionable and immoral actions that we refuse to acknowledge or even knowingly compromise on for the sake of personal convenience. The American education system deeply falters in resolving issues like rampant bullies and harassment, pervasive technology and social media influence, cultural and socio-economic disparities, along with limited exposure to the diversity necessary for holistic development.

Rather than prioritizing essential skills such as reading comprehension, math proficiency and overall student performance, the system burdens students with superfluous regulations concerning restroom usage for non-binary genders. This misplaced focus raises concerns about the educational system’s integrity and efficacy, as it appears to prioritize social engineering objectives over its fundamental mission of education.

ISNA’S ROLE

These contradictions and challenges are intricately interdependent. Hence, the grip of paradoxes extends far wider and deeper than we can imagine, thereby casting a shadow on our society that will last for generations.

unity of humanity, ensuring that Bushnell isn’t alone and that his death wasn’t in vain. ISNA therefore urges all citizens to vote to represent the anthem of McDonald’s rhymes as the chorus of a greater citizenry’s soul. While restoring the decades-long distortions in financial and educational systems is ambitious, ISNA underscores the significance of individual actions.

In a world rife with paradoxes and contradictions, ISNA urges us to uphold the divine mandate — “the truth to be true and the false to be false” (8:8) — and advocates us to align our actions with the truth to ensure that neither religious nor national ideals clash with individual interests or leadership convenience.

ISNA intends neither to enumerate these issues nor to purport a swift resolution for them, but rather to catalyze a collective awakening to the truth and to recognize the flawed systems that surround us beneath the superficial semblance.

ISNA intends neither to enumerate these issues nor to purport a swift resolution for them, but rather to catalyze a collective awakening to the truth and to recognize the flawed systems that surround us beneath the superficial semblance.

Such a pursuit is rooted in divine wisdom. As Muslims, we believe that none of these challenges transpire without the permission of God (9:51), who orchestrates everything to test individuals best in deeds (67:2). And so, the crucial question arises: Are we responding in the best way befitting both our American and Muslim identities?

We yearn for the alleviation of global issues and societal problems, but may be unable to address and amend them all. Instead, let’s focus on our individual roles before succumbing to frustration over worldwide depravities. We must remember that all meaningful changes start from within. Therefore, Rumi wisely said, “Yesterday I was smart, and I wanted to change the world. But today I am wise, and I want to change myself.”

ISNA acknowledges that the war-mongering tactics of major Western powers may not change overnight. Instead, it emphasizes an individual strategy that champions the

The 2024 convention invites us to strive for perfection amid imperfection. Just as individual faith experiences ebbs and flows, our actions — whether civic or religious — also require continuous refinement. Hence, ISNA recognizes that both faith and action require ongoing forging, which is encapsulated in its chosen theme: “The Muslim American: Forging Faith & Action.”

Through its convention themes, ISNA endeavors to address all Americans. There may be skepticism as to whether Muslim Americans can engage with American issues solely through the lens of their faith, and thus offer solutions that resonate only with their own values. This year’s theme provides an immediate response to such doubts. It iterates that individually, we are just as accountable to the Almighty as are all Americans collectively, pledging to unite under One God. Our goal is to foster a shared commitment to truth, justice and compassion. ih

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

COMMUNITY MATTERS

Dr. Zulfiqar Ali Shah joined the Islamic Association of Greater Detroit (Rochester Hills) as its director of religious affairs and imam in early February.

IAGD recently completed a $20 million expansion, which was inaugurated on March 2 with state and local officials and Muslim dignitaries from around the country.

Shah’s educational background includes a traditional Islamic education and advanced studies in comparative religion. A hafiz since his youth, he has bachelor’s and master’s degrees (Islamic studies: usul al-din, International Islamic University, Islamabad) and a Ph.D. (theology and religious studies, University of Wales).

A former president of the Sharia’ Scholars Association of North America and the Islamic Circle of North America, he has authored multiple books and articles. Shah also serves as executive director and secretary general of the Fiqh Council of North America, this continent’s highest Muslim juris body.

He is fluent in English, Arabic, Urdu, Punjabi, and Hindi, and has a “working knowledge” of Persian and Pashto. Shah, who was the Islamic Society of Milwaukee’s religious director for almost 19 years, joined the society in January 2006; he had been its visiting scholar since 2003.

Shakeela Zia Hassan, MD (associate professor emeritus, University of Chicago), was recognized with a Lifetime Achievement Award for 2023, presented on March 3, 2024, by Dr. Khalilah Camacho-Ali on behalf of President Joe Biden, at the Islamic Foundation Villa Park. Camacho-Ali, a past winner and humanitarian, author and actress, is also the former wife of boxing legend Muhammad Ali.

Among Hassan’s achievements are Hands of Peace (2004 ongoing); HHW School of Islamic Arts/AfterSchool Matters/Gallery 37: her poem in a public-school setting, “Do You Know Your Human Rights,” by HHW ever since 2009/10; Harran Foundation: Sound Rhythm and Movement, Sounds of Faith — harranfoundation.org — since 2006.

At the American Islamic College, she works as a volunteer supporter of the vision and wonder of the college, is a recipient of a lifetime achievement award and an honor of the Hassan Institute of Interreligious Institute since 2022. ih

Yemeni-American police officer and one of the NYPD’s highest-ranking Muslim-Americans.

Altahrei (B.S., Brooklyn College; M.A., Seton Hall University), who holds a graduate certificate from John Jay College of Criminal Justice, graduated from the FBI National Academy in Quantico, Va. He is currently a doctoral student at Liberty University.

the U.S. some 25 years ago. He paved his way into law with his post-graduate degree from Osgoode Hall Law School, Canada.

Justices of the peace exercise jurisdiction over the majority of provincial regulatory offenses and municipal by-law prosecutions. As in criminal proceedings, they receive information and warrant applications, consider the issuance of process and preside at hearings and trials.

Jamiel Altaheri (deputy inspector and the commanding officer of diversity and inclusion, the NYPD), brings his 20 years of experience to his new post: Hamtramck’s (Mich.) first Yemeni and Muslim police chief.

Altaheri co-founded the NYPD Muslim Officers Society and founded the Yemeni American Law Enforcement Officers Association to help break stereotypes of Muslims. The NYPD now has 1,000+ Muslim members and 20+ Muslim police captains, Hamtramck has a large Arab American and Muslim population. The officers help recruit new officers from their communities and make people feel more comfortable with the police department.

Migrating with his family as a 4-year old, Altaheri is the nation’s highest-ranking

of the peace on the Ontario Court of Justice. An adjudicator with the Landlord and Tenant Board, he worked to resolve disputes under the Residential Tenancies Act. Chaudhry has also been a regulated Canadian immigration and citizenship consultant since 2011.

His wife Maliha Shahid is the deputy mayor of Whitby, Southern Ontario.

Chaudhry (B.E., University of Engineering and Technology, Lahore), who originally hails from Burewala (Punjab), migrated to

Starting in 2025, Connecticut’s West Haven and New Britain boards of education will recognize Eid alFitr as an official district-wide holiday in their respective school districts. For this year, the New Britain board had previously scheduled its April school break to coincide with this event.

CAIR-CT also sent a letter to the superintendents of the state’s largest school districts, reminding them that Ramadan is beginning and that Muslim students need to be accommodated.

West Haven and New Britain join several other state school districts in this regard, among them Waterbury, Stamford, Norwalk, Bridgeport Fairfield, Trumbull, New Haven, Hamden and Manchester.

Shahid M. Chaudhry was appointed justice

The Hayward City, Calif., Council passed a resolution 4-3 on Jan. 26 to redirect $1.6 million in investments from four corporations identified by the Boycott, Divest, Sanction (BDS) movement: Caterpillar, Chevron, Hyundai and Intel.

It had previously dismissed public calls for a Gaza ceasefire resolution, citing a policy that forbids taking stances on international issues. Hayward residents, among them several children and educators, returned to the council chambers on Jan. 23 to demand that the city amend its investment portfolio.

Zahra Billoo (executive director, CAIR-SFBA) added, “This principled stance sends a powerful message that our elected leaders will not be complicit in human rights violations and the ongoing tragedy in Gaza. By divesting from entities that support oppression, Hayward affirms its commitment to justice, peace and the protection of human dignity.”

The University of California Los Angeles opened its Bruin Reflection Space on Jan. 19 for moments of meditation and prayer. This project, which establishes a safe, respectful area on campus to utilize for private reflection, was made possible by the University Religious Conference, UCLA Campus Life and Associated Students UCLA.

The City University of New York’s (CUNY) Board of Trustees passed a resolution that classes won’t be held on certain days, starting with the 202526 Academic Year.

In a statement, Salimatou Doumbouya (chairperson, University Student Senate) remarked, “Knowing that the many CUNY students who celebrate

Eid al-Fitr, Eid al-Adha, Lunar New Year and Diwali will finally now have their holidays formally recognized with classes not being held on those days is a huge step towards equity. I would like to thank every student who participated in pushing for this.

“As we move forward, we will continue advocating for putting students first. Shared governance should be at the heart of all our decision making. The brilliant student leaders of CUNY, present and future, will continue to make sure that it remains and stays ingrained in the skeleton of our great university.”

On Jan. 22, Mayor Eman El-Badawi declared that Cranbury Township recognizes January as Muslim Heritage Month.

Gov. Phil Murphy (D) signed a joint resolution from the New Jersey state legislature in spring 2023 that established and designated January as Muslim Heritage Month.

She noted, “This is a wonderful community that has embraced us all and I look forward to doing proclamations like that for other ethnicities, other cultures, other events, because that is truly how we build a community.”

Maryland’s Frederick County Public Schools’ (FCPS) Board of Education unanimously decided to close schools on both Eids starting the 2025-26 school year when it lands on a school day.

“This milestone signals to our community that our children are part of the fabric of Frederick County,” said Khalil Elshazly (president, Islamic Society of Frederick). He thanked the board for voting for inclusion.

“We, as a community, are thrilled with the Board’s decision,” said student Malak Kamel. “They were very cooperative and considerate of our concerns with Eid not being recognized on the FCPS calendar, and we are so glad that the future of Muslim students in the county is that we can now have these 2 days off!”

“Advocating for having Eid holiday off on the FCPS calendar brought not only our community together, but also brought other religious leaders and officials to share the same vision as us,” said parent Basant

Syeda Khadijah (Blue Valley West High School ’26) of ICJ Muslim Troop 4162 achieved the Gold Award. She is a member of the Islamic Center of Johnson County, Overland Park, Kansas Girls Scouts. This award, the highest achievement within the Girl Scouts of the USA, is earned by Senior and Ambassador Girl Scouts.

With only 5.4% of the eligible Girl Scouts successfully earning the award, Khadijah’s accomplishment is truly commendable.

al-Kadry. “The decision made by the Board of Education on Feb. 28, is a reflection of the diversity amongst FCPS, as well as reflecting the growing identity of our county.”

The historic move came after months of advocacy and efforts led by local students, parents and leaders. Schools currently close for students on the Eid holiday when it lands on a school day in Baltimore, Howard and Montgomery counties. ih

AFTER THE DESTRUCTION AND DEVASTATION

What Comes Next for Gaza?

BY MONIA MAZIGH

Since the Israeli military’s violent assault upon Gaza, the world has watched in complete horror, feeling powerless and despair at the complete destruction of what was home to 2.2 million Palestinians. We are wondering about the meaning of public opinion in liberal democracies, where a majority has been calling for a ceasefire while many politicians oppose it. We remain struck by the double standards vis-à-vis human rights — a principle that justified the U.S., NATO and Western military interventions in Bosnia, Iraq, Libya and elsewhere and today is being totally dismissed in the case of Israel.

After about six months of continuous bombing, often compared by historians to the carpet bombing of German cities during World War II, along with the deliberate targeting of hospitals, schools and UNRWA refugee centers, what is left of Gaza is complete devastation. Aljazeera (Dec. 23, 2023) estimated that 60% to 70% of all residential buildings have been destroyed. From the satellite images, the very densely populated Gaza of today looks like the surface of the moon — desolate pictures of what used to be tall, crowded buildings flattened into craters, large holes and rubble all around.

Meanwhile, Israel persists in repeating that this is all Hamas’ fault. According to this distorted logic, killing civilians is legitimate or justified either under the debunked assertion that Hamas is using civilian targets to hide its “militants” and launch its attacks, or by the “fact” that all Gazans implicitly support Hamas and thus deserve to be targeted.

This supposed logic isn’t new. Although the post-9/11 global “war on terrorism” (GWOT) has

never officially ended, the U.S. considered civilians killed in drone attacks launched by it or its allies as “militants” because they were near the intended target.

After 9/11, the U.S. launched its GWOT on Afghanistan, Pakistan, Iraq and later on in Yemen and sub-Saharan Muslim countries. Despite the subsequent death of hundreds of thousands of civilians, many Muslim governments cooperated directly or indirectly with the American forces, offering military bases on their lands, having their intelligence officers collaborate with Western countries to arrest their own nationals at home and abroad, and then rendering them to black sites, torturing them to extract information, and keeping them indefinitely in dungeons or quietly executing them.

Many of these countries passed harsh anti-terrorism legislation that was sold to the populations as “protecting and defending national security.” But this same anti-terrorism legislation was instrumental in harassing and arresting opposition politicians, dissidents, or journalists.

With the ongoing genocide in Gaza, Muslim-majority countries have been pretending to be trying to stop it. But they are frozen in stillness. Worse, countries like Egypt, Jordan, the UAE and Saudi Arabia have been directly and indirectly cooperating with Israeli intelligence to prevent international aid from entering Gaza and to attack Yemen, which has launched rockets and drones against merchant and naval vessels in the Red Sea to get Israel to stop the genocide.

Meanwhile, many of the world’s governments, watching the genocide unfold, have undertaken no serious initiatives to secure an immediate ceasefire or restore the international aid

abruptly cut by several Western countries after Israel alleged that some UNRWA workers had participated in the attack.

A strong parallel exists between the aftermath of 9/11 and the Hamas attack. Both events were used as excuses to start violent wars against civilian populations. The extent of civilian casualties surpasses by far the initial reasons used to justify the counter offensives. The length of the military operations is linked to goals that cannot be achieved: the end of global terrorism (in the case of 9/11) and the toppling of Gaza’s military resistance (in the case of the October 7).

But most interesting is the reactions of the region’s Arab Muslim countries to these wars and how their autocratic regimes played with them to their own political and populist advantages.

At the beginning of the assault on Gaza, Turkey, Morocco, Algeria, Jordan, Egypt and many others allowed public protests to show solidarity. The regimes likely not only tolerated or even encouraged these events to dissipate the popular anger, but also to give the impression that both of them were aligned to stop the war. Nevertheless, as the months passed and the Israeli forces massacred roughly 45,000 Gazans, these marches almost disappeared — except in Yemen, where massive protests have been organized weekly — and the Gazans’ fate was left to the Gazans.

POST-ARAB SPRING

Naturally, any post-Arab Spring protest in the Middle East and North Africa (MENA) is heavily monitored and authorized by the authorities.

Even in countries like Syria, where the regime has been hiding under empty slogans like “the resistance” and “the liberation of Palestine,” its fellow regimes have been shamelessly silent and inactive.

The freedoms of expression and of assembly that briefly characterized the aftermath of the Arab Spring in places like Tunisia and Egypt were replaced by populist reactions controlled by the regimes or

With the ongoing genocide in Gaza, Muslim-majority countries have been pretending to be trying to stop it. But they are frozen in stillness.

official governmental reactions that falsely portrayed the regime as the sole and only liberator or the heroic champions of the Palestinian struggle. Behind the scenes, however, they are either silently supporting the war or directly helping the Israeli regime to eliminate Hamas.

In its origins, Hamas is either affiliated with or inspired by the Muslim Brotherhood. Many of the region’s Muslim regimes have been combatting its ideology for decades. After the Arab Spring’s initial relative success during its first years, particularly in Tunisia and Egypt, most of the Gulf royals were extremely bothered by the political changes and nervous about the future of their thrones.

Countries like the UAE and Saudi Arabia went a step further. They funded the counterrevolutionary forces, in the media and through various political parties, in those countries where the Arab Spring had brought Islamically oriented parties to power through elections. Such countries played a major role in the Arab Spring’s failure and the return of autocratic regimes in the region.

Today, the MENA countries can be roughly divided into three categories: those who had a democratic experience and failed (Tunisia and Egypt), those who did nothing to change and fiercely protected the status quo (Morocco and most of the Gulf countries, except Bahrain) and those who tried to change their regimes but failed and swirled down into war (Yemen, Libya and Syria). In Algeria there were some attempts to change the regime; however, the military establishment was very “successful” in changing the president without changing the regime.

Overall, these Arab/Muslim populations are either tired and scared of political change or simply continuing to live under heavy state control of their livelihoods. Any forms

Activists changed the name of the street, Palace Green, where the Israeli embassy is located in London.

of protest and solidarity with Gaza are being considered potential threats because the organized people might turn against their respective current regime.

The Arab/Muslim populations’ current apathy is a direct result of the Arab Spring’s failure. The major reason for their political inaction is the crushing of any form of dissent in the previous years and the imprisonment of many political figures, both of which have contributed to the disappearance of any sustainable, serious and effective forms of solidarity.

The boycott of some American and Israeli brands that seem to be popular in countries like Egypt and Jordan merely emphasize individual actions and don’t focus on governmental or economic policies like disinvestment or reexamining the existing economic treaties that favor Israel, American or European interests.

Once again, the people are encouraged to adopt these “feel good” initiatives that don’t pressure countries (e.g., Turkey, Morocco, Jordan and Egypt) to cut their diplomatic ties with Israel or threaten to support their security cooperation with the U.S. (e.g., Saudi Arabia, Qatar and the UAE).

Regardless of the war’s outcome, the Arab/ Muslim countries in the MENA region will remain MIAs — missing in action — because they’re being led by incompetent and autocratic regimes who keep them “obedient” via soaring prices of food and other necessities, the lack of jobs and a state-based media that keeps pretending that their rulers are true champions of the Palestinian cause. ih

Monia Mazigh, PhD, an academic, author and human rights activist, is an adjunct professor at Carleton University (Ontario). She has published “Hope and Despair: My Struggle to Free My Husband, Maher Arar” (2008) and three novels, “Mirrors and Mirages” (2015), “Hope Has Two Daughters” (2017) and “Farida” (2020), which won the 2021 Ottawa Book Award prize for French-language fiction. She has also published an essay/memoir “Gendered Islamophobia: “My Journey with a Scar(f)” (2023), which was nominated for the Governor General Literary Non-fiction Award.

JUSTICE IN PALESTINE STARTS WITH DEMOCRACY AT HOME

The Ceasefire Movement is Propelling Young Muslim Organizers into Local Politics

BY SARA SWETZOFF

From the municipal ceasefire resolution movement to local Democratic party elections to the “vote uncommitted” campaign, young Muslim organizers are bringing together diverse community coalitions to transform democracy in Connecticut. Sara Swetzoff interviewed Ebaa Mohmed (co-founder, the Islamic Association of Central Connecticut Impact Organization; press liaison, Vote Uncommitted CT), a recent candidate for Democratic Town Committee in New Britain’s Ward 3.

Last month I was honored to join your campaign canvassing in New Britain, Conn., ahead of the Democratic Town Committee (DTC) elections. Can you give some background on your slate and why you all decided to run for DTC?

Our slate comprised an amazing group of individuals, including Councilwoman Candy Scott (D). It was a predominantly Muslim slate, primarily focused on a pro-Palestine initiative and seeking to pass a ceasefire resolution in New Britain.

The way we came together happened very quickly. This past January [2024], we presented the ceasefire resolution to our local DTC. We had gathered a large group of New Britain residents and supporters to attend the public meeting. After a tense session, the resolution was tabled.

I was baffled by how easily the politics of it all overshadowed the ongoing genocide and humanitarian crisis plaguing the Palestinian people. Subsequently, a group of us, including DTC members along with Councilman Nate Simpson (D), convened and decided that we were done being ignored.

This wasn’t the first time we felt our local elected officials had sidelined us, and we knew it wouldn’t be the last. With the twoyear DTC term nearing its end and possible primaries in March, we formed our slate.

For readers outside our region, how would you describe New Britain and its communities? What makes New Britain special? What was it like to grow up there?

New Britain has always been home to diverse and rich communities, all intertwined in various ways. Growing up, I learned Spanish from my neighbors while we rode our bikes around town, and in return, I taught them Arabic.

New Britain has one of the largest Arab populations of any town in Connecticut, with the Yemeni community being especially prominent. I’ve come to view New Britain as a city filled with people who may differ in many aspects; but at a fundamental level, we stand united. I have yet to encounter a single constituent who does not support a ceasefire resolution.

New Britain thrives on marginalized communities supporting each other through our shared struggles, and it’s also home to leaders I deeply admire. For instance, Imam Zaid Shakir, co-founder of Zaytuna College, spent his formative years here.

Simply knowing that genuine leaders have emerged from our town fills me with hope that we can continue to drive meaningful change forward.

Nationwide, the municipal ceasefire resolution movement has been such a powerful expression of solidarity with Palestine. What was it like to build that local coalition in New Britain?

I was fortunate to find myself among many people who had been fighting for Palestinian liberation long before the start of the genocide. So, in terms of expanding this coalition further, it was about tapping into our communities that aren’t normally heard from.

We did a lot of legwork reaching out to our vast Muslim community, who was already very emotionally involved in the matter but did not know what steps to take to get materially involved. We held educational seminars on voter registration, how the DTC works and how voting for our slate would better reflect New Britain’s values. We received amazing feedback and garnered many allies

who are still involved with the movement.

You are also the press liaison for the recently launched “Vote Uncommitted CT” campaign, a project of the Connecticut Palestine Solidarity Coalition’s Political Engagement Committee. Who is in the coalition and what inspired the group to take on this campaign?

The coalition comprises many organizations that are doing amazing work to advocate for a liberated Palestine. Coalition members include Abandon Biden, We Will Return, Connecticut Democratic Socialists

this message will resonate far beyond this campaign and will contribute to the broader fight for a free Palestine.

Going back to your Democratic Town Committee slate in New Britain: It’s tough to get people out for local primaries at the town level, and this was your slate’s first campaign. You didn’t win any seats on the DTC this year, but nevertheless you grew our movement for local democracy and learned valuable lessons for the future. What were your biggest take-aways?

We need more Muslims, more people of color and more youth to step up and take the reins from those who are currently pushing for genocide and refuse to represent our beliefs.

of America, New Britain Racial Justice Coalition, Bristol Anti Racism Brigade, Hartford Jewish Organizing Collective, Party for Socialism and Liberation Connecticut, Connecticut Students 4 Palestine, Jewish Voice for Peace Action Connecticut and the Islamic Association of Central Connecticut Impact Organization.

We decided to take on this campaign because it is directly tied to the freedom of the Palestinian people. This campaign sends a clear and direct message to the Biden administration that they cannot simply wash their hands of this genocide come November. This protest vote makes it known that we have taken note of the unfulfilled promises made at the start of their campaign and that we will hold them fully accountable while they attempt to cover up their numerous ongoing atrocities.

By the time this interview reaches readers, it will be after the April 2nd primary. Regardless of the outcome, what do you think the Vote Uncommitted CT campaign will have accomplished?

The campaign has already accomplished so much by raising awareness of the genocide, their occupation by Israel and U.S. complicity and funding of it all. By April 2, I am hopeful that we will have garnered over 6,000 uncommitted votes and will have sent a strong message that their voters will not support a candidate who perpetuates the genocide in Gaza. I’m confident that

The number one thing I learned is that all our struggles are interconnected. Even though we didn’t win any seats, I made amazing lifelong allies and I’ve learned from it every step of the way. This fight isn’t a one-and-done. It’s a lifelong battle that needs to be fought by a collective that believes in a better and brighter future where we don’t allow genocides to take place and the human rights of millions of people to be violated every day.

Whether it be via ceasefire resolutions

or the Vote Uncommitted campaign, we will always win when we are building the movement. This campaign was my first, but it will not be my last. I’ve learned invaluable lessons regarding running a campaign and all of its inner workings, and I will not stop until the needs of my community and those who have been silenced for decades are rightfully represented.

Thank you so much, Ebaa. Any closing thoughts or advice to share with readers who are thinking of getting more politically involved in their own towns or cities?

I’d like to emphasize that anyone can get politically involved. As someone with no prior political experience, I was very intimidated to throw my hat in the ring at first. But I firmly believe that we must involve more people in politics who aren’t afraid to stand up for the right thing. We need more Muslims, more people of color and more young people to step up and take the reins from those who are currently pushing for genocide and refuse to represent our beliefs.

Anyone can run for a seat in their local election. And I know that if we encourage those who have been marginalized and pushed to the outskirts of our communities, we can build more inclusive, humanity-driven electoral bodies starting at the local level and working our way up. That is one of the major ways we can make change. ih

Sara Swetzoff is faculty in the Department of Political Science, Philosophy and Geography at Eastern Connecticut State University.

BLACK AMERICAN MUSLIM PERSPECTIVES ON PALESTINE

Black Scholars, Religious Leaders and Civil Rights Activists are Again Calling Attention to the Palestinian Struggle

BY SANAA ASIF

The illegal occupation of Palestine has persisted for decades, often overshadowed by political interests and historical narratives. As the current genocide in Gaza continues, Black scholars, religious leaders and civil rights activists are again calling attention to the ties and similarities between the Palestinian conflict and the Black struggle in the U.S. for sociopolitical equality and the right to self-determination.

U.S. ROLE IN THE HOLOCAUST

Jimmy Jones, Ph.D. (professor emeritus, Manhattanville College, Purchase, N.Y.; executive vice president, The Islamic

Seminary of America) believes that the U.S. had a significant role in inspiring the Holocaust. “Americans set the framework for the Holocaust,” he says.

“Historically speaking, the Nazis learned from racial segregation in the United States. And they felt that what we did in the United States was too radical in terms of racial segregation.” In fact, during the Holocaust, pro-Nazi movements were very popular in America. Groups such as the German American Bund (founded 1936; outlawed 1941) and the American fascist movements were gaining more support. Various public figures such as Henry Ford were even distributing pro-Hitler pamphlets.

He notes that after WW2 ended, Americans felt guilty about their treatment of the Jews and tried to reconcile it through many types of rhetoric, such as books and songs. Israelis took the American apology in stride, using it to their advantage to gain unchecked support, military prowess and political dominance. Jones mentions the post-victimization ethical exemption syndrome, which has created and defines as “the notion that because my people either are or have been oppressed, you shouldn’t be able to hold me to any ethical standards. I should be able to do whatever I wish.”

Jones explains how this syndrome became a major reason that enabled Israel

Malcolm X meets with members of the Palestinian Liberation Organization in Cairo's Shepheards Hotel, on Sept. 15, 1964 (UNC Press)

to occupy so much of Palestine. Because the West felt guilty about the Holocaust, it allowed Israel to do whatever it wished. In his essay “Zionist Logic” (The Egyptian Gazette, Sept. 17, 1964), Malcolm X, who traveled from Egypt to Khan Younis, Gaza, on Sept. 5, 1964, argues, “Zionist logic is the same logic that brought Hitler and the Nazis into power... It is the same logic that says that because my grandfather came from Ireland, I have the right to go back to Ireland and take over the whole country.”

RACISM WITHIN ISRAEL

Jones analogizes Israel’s illegal occupation of Palestinian land and its widely criticized use of military tactics against Palestinians to the Americans’ invasion of Native American territory. During the 1800s and early 1900s, both Indigenous and African American individuals were targeted with legislation designed to reduce their civil rights and limit their representation in government. According to Jones, Israel is doing worse to Palestinians — reducing their civil rights by illegal occupation of their land and eliminating their representation in the government.

He emphasizes that Israel also discriminates against its own people — an example being the Ethiopian Jews. They make up more than 1 percent of the population, and yet are treated very harshly. For example, there are widely publicized reports of involuntary sterilization (Phoebe Greenwood, Feb. 28, 2013, www.theguardian.com; Alistair Dawber, Jan. 27, 2013, www.independent. co.uk/). In addition, they experience much higher levels of poverty, police brutality, arrest rates and incarceration.

“This is where you can take a good look at the racial relationships right there on the ground, when you look at how Ethiopians and other African immigrants are treated so harshly, very harshly, in Israel,” Jones says.

VOICES WITHIN THE BLACK AMERICAN COMMUNITY

Black church leaders are among the loudest voices within the Black American community calling for Palestinian rights. “This [Palestinians] is a proud, resilient people who have suffered over at least 75 years and still walk proudly, still value education, still value their identity as Palestinians. And I think particularly for the leadership of the Black community, this really resonates for them because this is Black people, right? This is Black people having to be resilient, having

Israelis took the American apology in stride, using it to their advantage to gain unchecked support, military prowess and political dominance. Jones mentions the postvictimization ethical exemption syndrome, which he defines as “the notion that because my people either are or have been oppressed, you shouldn’t be able to hold me to any ethical standards. I should be able to do whatever I wish.”

of our people all over the world,” he said upon his return. One of those causes was the Palestinian people’s struggle, about which he was most vocal during the last six months of his life, describing it “as a blistering battle for the most fundamental human rights” (https://www.gqmiddleeast.com/).

While on a trip to Gaza, he wrote one of his most famous and extensive essays on the Palestinian cause, “Zionist Logic,” in which he described Zionism as “a new form of colonialism” and warned African countries against being exploited by Israel.

Similarly, Muhammad Ali was an active proponent of Palestinian civil liberties, calling the occupation unjust and unsustainable. In January 1988, he participated in a pro-Palestine rally in Chicago during the first intifada. He condemned the annexation of Jerusalem and other Palestinian lands, and, after visiting multiple Palestinian refugee camps, declared, “In my name and the name of all Muslims in America, I declare [my] support for the Palestinian struggle to liberate their homeland and oust the Zionist invaders” (“Ali Belts Zionism,” March 8, 1974, www.jta.org/archive/ali-belts-zionism).

A significant activist in the Black liberation struggle, Ali also refused to fight in Vietnam to protest the lack of civil rights for Black Americans and wrote poetry in tribute of Black leaders in the Attica prison uprising. His activism represents a deep and meaningful legacy of resistance to Zionism, anti-Black imperialism and the struggle to free peoples ruled by the oppressive systems these ideologies create.

RECOMMENDED READING

to step up despite what people say about you, despite what they do to you,” Jones says.

Malcolm X also drew significant parallels between the Palestinian struggle and the Black American fight for equality. After breaking away from the Black nationalist and separatist Nation of Islam, Malcolm X traveled abroad to meet and interact with African and Middle Eastern leaders.

“I, for one, would like to impress, especially upon those who call themselves leaders, the importance in realizing the direct connection between the struggle of the AfroAmerican in this country and the struggle

Jones recommends Mazen Qamsiyeh’s “Sharing the Land of Canaan: Human Rights and the Israeli-Palestinian Struggle” (Pluto Press, 2004) for those wanting to learn more about the roots of the Palestinians’ resistance to Israeli settler colonialism. Written by a geneticist, it delves into the technicalities of who is indigenous and who a Jew really is and using genetics to back up his claims. He also recommends “I Shall Not Hate: A Gaza Doctor’s Journey on the Road to Peace and Human Dignity” by Eladim Abu-Laish, a world-renowned physician and academic (Bloomsbury USA, 2012) who recounts his experiences in a Jabali refugee camp in 2009, when his daughters and niece were killed by Israeli forces. ih

Sanaa Asif, a Hinsdale Central High School student, is an avid reader and loves to learn and write about other people’s stories.

SOUTH AFRICA AND YEMEN STAND UP FOR GAZA

Yemen’s Bond with Palestine goes back to the 1940s

BY JEHAN HAKIM

Muslims should experience life and endure hardships together as a unified people, rather than being complacent in the face of injustice. The Prophet (salla Allah ‘alayhi wa sallam) emphasized unity, comparing the believers to a single body in which suffering is shared collectively. Al-Nu’man ibn Bashir reported the the Prophet said, “The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever.” (“Sahih al-Bukhari” 6011, “Sahih Muslim” 2586)

Amidst this collective pain, affluent nations remain conspicuously silent, with some actively contributing to the ongoing violence. Conversely, only a handful of nations have exhibited the courage to align themselves with Palestine.

SOUTH AFRICA ACTS

Having grappled with apartheid and foreign occupation, on Dec. 29, 2023, South Africa took the unprecedented step of filing a case against Israel in the International Court of Justice (ICJ) in an attempt to hold it legally accountable for its policies and actions in occupied Gaza. By accusing Israel of genocide and drawing poignant parallels with its own history, South Africa is underscoring its commitment to justice, human rights and adherence to international law.

Born in response to the atrocities of World War II, UN resolution 96 (I) seeks to define and prevent genocide. On Dec. 11, 1946, it declared genocide “a crime under international law, contrary to the spirit and aims of the United Nations and condemned by the civilized world,” in times of both war and peace. But despite its adoption in 1951, the Convention on the Prevention and Punishment of the Crime of Genocide (the Genocide convention), has only officially recognized and prosecuted only three instances of genocide (Rwanda

in 1994, Bosnia [and the 1995 Srebrenica massacre] and Cambodia under the 1975-79 Pol Pot regime).

Israel vehemently denies committing genocide in Gaza; however, the ICJ recently ruled that it has the jurisdiction to hear South Africa’s case against Israel for alleged breaches of the convention. This case is ongoing and will likely not halt Israel’s current genocide of Palestinians.

While various countries and institutions have taken measures to oppose Israel’s actions, such as severing diplomatic ties and implementing divestment strategies targeting pro-Israeli entities like McDonald’s, Sabra and Chevron, the international response has notably lacked military intervention — aside from Yemen.

YEMEN ACTS

Since 2015, Yemen has been subjected to its own harrowing genocide, marked by relentless bombings and starvation inflicted by

Saudi Arabia and the UAE, with the support and backing of Western nations. This prolonged conflict has plunged the country into the depths of the world’s worst man-made humanitarian crisis (Fatma Tanis, www.npr. org, June 17, 2023), spanning over seven years and wreaking havoc upon the lives of millions. Despite the gravity of the situation, the international community’s response has largely fallen short in terms of providing meaningful assistance and intervention to alleviate the Yemenis’ suffering.

In November 2023, Ansar Allah took control of an Israeli-owned ship, showcasing a resolute opposition to the latter’s genocidal actions. Subsequently, Yemen has persistently prevented vessels from entering its waters, resorting to missile launches when necessary, and strategically leveraging the Bab al-Mandab Strait.

This significant maritime passage, sought after by Saudi Arabia, the U.S. and Israel, manages the transit of more than 5

The opening of the hearings at the International Court of Justice in The Hague, Netherlands, Thursday, Jan. 11, 2024. The United Nations’ top court opens hearings Thursday into South Africa’s allegation that Israel’s war with Hamas amounts to genocide against Palestinians.

million barrels of oil each day and acts as the gateway to the Red Sea. Yemen’s unwavering protection of this crucial trade route underscores the essence of genuine alliance and solidarity.

During my childhood trips to Yemen, I vividly recall a pervasive sense of solidarity and connection to Palestine. It has been ingrained in me that our freedom is intricately linked to the liberation of Palestine; we are not free until they too are free. This shared sentiment resonates deeply within Arab and Muslim-led nations.

Sadly, we find ourselves in an era dominated by fear, silence and imperial bullying.

Additionally, the Yemeni Parliament officially proscribed Israel, the U.S. and the U.K. as foreign terrorist entities under Yemeni law. This sentiment reflects a resolute rejection of external interventions and a determination to withstand the consequences of such military actions.

Yemen’s actions demonstrate a unique commitment to solidarity with t he Palestinians, dating back to 1947, when it opposed Palestine’s partition upon joining the U.N. The Yemenis’ enduring concern for the Palestinians stems from Israel’s establishment as a settler colony in a land rooted in centuries of Arab identity and intertwined with Arab and Islamic history. Yemenis, across diverse backgrounds and affiliations, passionately advocate for a Palestine free from Israel’s systemic annexation, apartheid and erasure.

The global scenario unfolds as a televised genocide, reminiscent of the second Nakba, which prompted Yemen’s actions.

The U.S. has criticized the actions of Ansar Allah and has taken actions to punish Yemen. Toward the close of 2023, the UN’s World Food Program halted aid to Northern Yemen, home to over 80% of Yemen’s population. Adding to the challenges, on the day that South Africa brought Israel to the ICJ, the State Department labeled Ansar Allah a “global terrorist group.”

Humanitarian agencies express concern that this designation could have a “chilling effect” on commercial entities, including shippers and banks, vital for their provision of essential sustenance. Instead of

deescalating, ending arm sales to Israel and calling for a permanent ceasefire, the U.S. is using food as a weapon against the people of Yemen.

WASHINGTON AND LONDON REACT

As if starvation weren’t enough, the U.S. and the U.K. initiated bombing campaigns on Yemen. Biden and Sunak are escalating a conflict in a country already struggling with a man-made famine resulting from a severe blockade, and which is only beginning to recover from a brutal war that led to the loss of nearly half a million lives.

Despite recognizing this campaign’s ineffectiveness, Biden insists on its continuation. He has openly declared a robust pro-Zionist position, affirming “I am a Zionist” (www. timesofisrael.com/) and asserting that, “were there not an Israel, the United States of America would have to invent an Israel to protect her interests in the region” (https:// theconversation.com). His long-standing affiliation with Israel has significantly influenced his approach to war policy. Since 2001, Washington’s prevailing strategy for handling Middle Eastern affairs seems to be

centered around “counterterrorism” and militarizing its foreign policies.

Following the U.S. and U.K. airstrikes on their country, the Yemeni people took to the streets, defiantly declaring, “We don’t care, we don’t care, even if it’s a world war.”

Additionally, the Yemeni Parliament officially proscribed Israel, the U.S. and the U.K. as foreign terrorist entities under Yemeni law. This sentiment reflects a resolute rejection of external interventions and a determination to withstand the consequences of such military actions.

Yemenis in the diaspora have voiced apprehensions regarding the actions of Ansar Allah, expressing discontent over the group’s global media presence, which they believe grants them undue legitimacy.

While Yemenis from various classes, sects and genders are united in their pro-Palestine stance, it’s crucial to note that support for Palestine extends beyond Ansar Allah and resonates across the broader Yemeni population.

If we believe God’s words to be true, then fighting back in times of aggression is in line with what Allah has said, “Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, God is competent to give them victory” (23:39).

The Palestinians have been persecuted, evicted from their homes without right and their churches and mosques have been demolished. It’s time to defend the persecuted, and Yemenis should be commended for standing their ground and doing right by Palestine. Other countries should step up and follow Yemen’s lead.

“Our Lord, forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that reject Faith” (3:147). ih

Jehan Hakim, a Yemeni American mother of four, community organizer and culturally responsive educator resides in Houston. For more information, contact https://jehanhakim.com/.

PALESTINE IN OUR SCHOOLS What Are Children Learning (or Not Learning?)

BY SAWSON MUDARIB

The horrific ongoing genocide in Gaza has awoken many Muslims to what the Palestinians have been enduring for the past 75 years.

Many of us have been asking why we didn’t know what was happening there until now, why we didn’t learn about Israel’s history in school or through the news networks and wonder if sending our children to Islamic schools will end this knowledge gap.

Atrocities have been happening in many Muslim-majority countries, so what makes Palestine unique? For one thing, its people’s continued oppression is only possible because of Washington’s unwavering generous financial and material support for Israel. Current realities have raised concerns about the role of our country’s K-12 education system in manufacturing consent for Israel.

THE INSTITUTE OF CURRICULUM SERVICES (ICS): AN EXPOSE

Jeanne Trabulsi, a retired educator who now leads the Virginia Coalition for Human Rights’ (VCHR) Education Committee, spoke on “ICS Textbook Manipulations: VCHR Pushback” on March 4, 2022 at the

“Transcending the Israel Lobby at Home and Abroad” conference hosted in Washington D.C. According to www.israellobbycon. org, this annual conference is held before the AIPAC meeting, traditionally held in Washington, D.C. Her eye-opening short talk can be heard at www.israellobbycon. org/#h.j3q4axi486o3.

Trabulsi states that the ICS nonprofit, which operates under the auspices of the San Francisco-based Jewish Community Relations Council, “provides K-12 educators with free professional development and standards-driven resources on Judaism and Jewish history” (https://icsresources.org). Its stated purpose is related to public affairs with a commitment to Israel.

In addition to the graphic’s statistics, ICS presents signature workshops about the “Arab-Israeli Conflict” and “Antisemitism: The Longest Hatred.” Their resources use primary sources that seem reliable. But upon deeper inspection, the content seeks to construct an uncritical pro-Israel narrative by sanitizing language about settlers,

colonization and occupation, as well as omitting factually accurate language about the illegal expansion of Jewish-only settlements and occupation. The resulting message: Israelis have done nothing wrong and the Palestinians are a violent and unwilling party to peaceful coexistence.

SANITIZING THE SCRIPT

ICS has also had an incredible impact on the content related to Judaism, Israel and Palestine in textbooks by major publishers nationwide due to its engagement with state and district textbook reviews. Trabulsi reveals that it once proposed hundreds of edits for twelve textbooks to publishers like Pearson and McGraw-Hill — among them removing language like “occupied territories” on the grounds that this language is “politicized and inappropriate for a public-school text” — and calling “settlements” “communities.” Additionally, maps were relabeled and references to Palestine were removed, although ICS permitted references to “Mandatory Palestine” and “Palestinians.”

Screenshot from the ICS homepage, accessed April 2, 2024.

THE REACH

ICS boasts of impacting over 11 million students. After Israel’s aggression against Gaza intensified in October 2023, a Texas governor promoted ICS curriculum to the Texas Education Agency (TEA), potentially increasing their impact to many thousands of additional students.

On Oct. 20, 2023, via a published a message to the TEA, Gov. Greg Abbot (R-Texas) stated, “The State of Texas stands strong with Israel and our Jewish neighbors during the heinous acts of war committed by the terrorist group Hamas, and we will not allow misinformation and prejudice to undermine the support the Jewish community needs during this time of conflict.”

He shared resources with recipients that they can use in their schools (https://gov. texas.gov/news/), which include ICS created material on the Israel-Palestine war (https:// icsresources.org).

VICTORY AND AN EFFORT WORTH DUPLICATING

After creating a document that provides pushback on ICS recommendations to the Virginia Department of Education, the VCHR sought the attention and support of prominent academicians, requesting that they explain why the recommendations were problematic. To their knowledge, none of them were accepted into the Virginia textbooks for the review cycle — a huge victory for VCHR and our children.

In the ensuing press release, Trabulsi stated they made a press release, gave talks and interviews on podcasts.

VCHR continues to seek allies and hopes to provide related teacher training workshops soon. She encouraged people to get involved in the state and district textbook review cycles to achieve similar victories nationwide.

WHAT ABOUT ISLAMIC SCHOOLS?

Shockingly, many Islamic school students are essentially learning the same things about Palestine as public school students because, among other reasons, both schools use the same textbooks and because not all of their teachers, regardless of their religion, are able to identify these books’ omissions and/or inaccuracies.

For Muslims, Palestine also holds religious importance as “The Holy Land” and “The Blessed Land.” In addition to Jerusalem being the first prayer direction (qibla),

After Israel’s aggression against Gaza intensified in October 2023, the Texas Governor was seen promoting ICS curriculum to primary and secondary school agencies, potentially impacting many

thousands of additional students.

that in order to insert reliable educational resources about Palestine into their K-12 scope and sequence.

In addition, various organizations have sought to make factual, faith-based lessons about Palestine more accessible for Muslim students worldwide. Examples of these are Yaqeen Institute’s lesson plan (https:// yaqeeninstitute.org/curriculum#curriculum-topics) as well as those created by volunteer curriculum developers and teachers at the Islamic Curriculum Initiative (https:// islamiccurriculuminitiative.com).

Other efforts are underway, such as the Consultants for Islamic School Excellence’s (www.gocise.org) development of a high school curriculum under the guidance of prominent Muslim experts in curriculum, social studies education and the Middle East, as well as the Islamic Schools League of America’s research-informed initiative to curate the vetted Teaching Palestine Toolkit ( www.theisla.org/ teaching-palestine-toolkit).

Teachers in Islamic and public schools will quickly recognize the crucial role that education plays in preserving and protecting Palestine and its inhabitants in young Muslims’ hearts and minds. Given the ongoing genocide, there’s no time to lose. ih

many prophets lived there and from there the Prophet (salla Allahu ‘alayhi wa sallam) ascended to heaven. And, importantly, in the End Times, Jesus (alayhi salaam) will kill the Dajjal near Al-Quds. Thus, Palestine is a matter of faith and identity for Muslims.

The injustices currently occurring in Gaza are an extension of the oppressive forces that have killed and harmed others in the past and even now. Muslims must stand up against injustice when they see it (4:135). But first they must recognize it. White supremacy, colonialism, and capitalism were all involved in Israel’s creation and its ever-expanding borders.

Islamic school teachers must help students make the connections between the theft of Palestinian land to centuries of racism against African Americans to, for example, the decades-long crisis in the Democratic Republic of the Congo.

Many Islamic school principals and teachers nationwide have been doing just

Sawson Mudarib is a freelance writer.

Jeanne Trabulsi

A PALESTINIAN CHRISTIAN REFLECTION ON THE MEANING OF EASTER

Bethlehem: Rev. Dr. Munther Isaac’s Good Friday Sermon for 2024

[Editor’s Note: Due to limited space, the following passage consists of excerpts from Rev. Issac’s sermon. The full transcript is available at https://www.indcatholicnews.com/news/49458. Although Muslims don’t believe that Jesus (‘alayhi as salaam) was crucified and resurrected — Islam rejects the Christian dogma of Original Sin — Islamic Horizons’ staff nevertheless believes that his powerful words deserve our attention and respect. Rev. Dr. Munther Isaac currently pastors the Evangelical Lutheran Christmas Church in Bethlehem and the Lutheran Church in Beit Sahour.]

Today [March 30] we commemorate the arrest, trial, and torture of Jesus and his execution on the cross... What a cruel scene of steel, and even more ugly. “He has no image and no beauty, so we look at him... We cover our faces from him.” There is torture, slow death, and pain.…

The Friday of pains has come upon us, and our land is in pain and sorrow and is ravaged by death, displacement, and destruction. Our people in Gaza are suspended between the earth and the sky, dying a slow death. They ridicule and curse them [the Palestinians] and put it all in front of the world. Today we cover our faces from the scenes of death in Gaza. About the shapes of children. About bodies found in the streets. No picture of them, so look at them.

We have kept this rubble in our church since birth, because Gaza is still under rubble, because our people in Gaza and our children are still … under rubble. Who would have thought that Easter would come and Gaza would still be destroyed in such a horrible way? Today we entered a new phase of the extermination war, in which we are killed by hunger, thirst, and disease. I was very hurt today [by] the cruel scene of a child under the rubble, who miraculously survived the bombing … [asking,] “Where is the water? I am thirsty.”

On the cross Jesus cried: “I am thirsty,” in solidarity with those who are being perished by famine and siege… with all the victims of the wars and famines, caused by the oppressive and authoritarian regimes in our world. …

And while Jesus was hanging on the cross, they ridiculed him,

cursed him and challenged him to come down from the cross, [just] as they mock [us] today … as they tear Gaza [apart] neighborhood after neighborhood, house after house, and child after child…

The universe is saddened today by the silence of decision makers and their racism, [by] the absence of those who say the word of truth, fearing for themselves and their interests, armed with the blood of neutrality and silence, under the name of peace and reconciliation. The universe is grieving for those who called for fire to come down from heaven and destroy a people and cities, so that “the chosen ones [can] defend themselves,” as we understand it!

… Yes, today there are those who inherit and mourn with us, in the streets and international courts. There are those who stand in solidarity with Gaza. The warlords must respond! May their conscience wake up!

We [are] looking for God in this war. We always cry out to Him, and He doesn’t answer, while we see the Son of God hanging on the cross shouting, “My God, my God, why have you forsaken me? Why did you let me be crucified? Am I being tortured? And am I not guilty?”

[On] this earth, even God is a victim of cowardice, death, [the] machine[s] of war and colonization. He suffers with the people of this land, and shares with them the same fate. “My God, my God, why did You leave me?” It is a cry that has been echoed for hundreds of years on this earth. It is a cry renewed in the words of our [Druze and nationalist] poet Samih Al-Qasim (d.2014), in his influential poem “I am sorry”:

I Am Sorry

To Allah

I raise my eyes

I raise my heart and suffice me

O Lord

I am sad and the orphan exhausted me

The fire destroyed my plants and my fields

I cried and I turned my face to the light of your throne

O Lord ... People came to me paths were blocked in front of me pleaded, I prayed with my supplication and water springs were opened...

I’m so naughty and my robe is worn out the cold of the blues is cruel and the freedom of abandonment is so disgusting

I’m so sad and the soldier kicks me out of the door of my house and I wish my life with my death ...

O my God, there is no god but You

My pasture was stagnant with the poisonous grass

My sheep died on my arm

And my well they poured rocks on it

And a fig I damaged it

And an olive they swept it

And a palm tree they swept it away And a lemon they slaughtered it

And a mint they dried it

As a punishment ...

My father’s country has become a cemetery

The houses of the believers are buried

The gardens of the believers are deserted

Their schools are denied

And their sorrows are a rainy darkness

My God

My God and there is no other god but You... My Lord, my torment is long and harsh and unfortunate

And you are forgiving, merciful and fair

My Lord, my Lord, I am sorry

I am sorry, my Lord, my Lord I am sorry.

… It is the cry of Gaza’s people today. Gaza is thirsty for water, food, life, and justice.

Yes, Jesus on the cross today amidst the ruins of Gaza. Suffering with the despised. Jesus on the cross with the abandoned around the world, victim of racism and authoritarian regimes. Jesus is crucified today unjustly ... amongst the rubble.

[What is] all this for? [On] the cross, God united with [humanity] in its pain, not out of love or glorification in pain, but to redeem us from pain and to rise with Him in His resurrection. Christ was crucified and on his way to resurrection. He faced death believing that his Heavenly Father is able to raise him from death, and thus brings salvation to all [humanity]. Here is his true power. His faith in his Father’s will, and His ability to raise him from death.

And it‘s all for the sake of love. [On] the cross love was manifested — He loved us to the end and gave himself up for those he loved. Jesus accepted the cross because he wanted our redemption and salvation. He accepted the cross because he loves us. Accept death voluntarily, not hatred. So which kind of love is this?

Jesus suffered for us and died for us, [so] let us live with him. Jesus cried [in] pain with us that we may be comforted in the resurrection. Jesus experienced loneliness and pain, [so] let us experience God’s love and presence in our lives. He abandoned himself from glory and accepted pain and death, to sit with him in the presence of the Father. Pain wasn’t meant for pain. The cross is a station on the way to resurrection. It is a means, not an end, to see love and to live.

This is how we understand the verse: “If a kernel of wheat does not fall on the ground and die, it remains alone. But if it dies, it bears much fruit” (John 12:24). Christ’s death and pain opened our way to the Father... Eternity... Where there is no death, no sorrow, no sickness, no pain.

… I repeat: Gaza will rise and rise from its rubble. And her children’s blood will not go in vain. Here is the endurance of our people, and here we look at Christ, the endurance with us and in us. Who is stronger: Rome, or the one whom Rome executed on the cross and cried [out,] “Forgive them”? Herod and Pilate, or [the one] who faced them with his faith, determination, steadfastness and power of his creed? Caiaphas [the Jewish high priest] and the Pharisees, or the one they blasphemed … ?

Today and a thousand years later, by carrying the cross we are defeated and ridiculed by the empire and its gods. … Let’s face our reality with the faith of the resurrection, and [realize] that sorrow and death in Christ are only our way to [Easter’s] Sunday dawn, where there is no oppression, no occupation, no racism, no war, no hunger, no thirst, no disease, no cancer, no tears, no poverty, no oppression... [On] the cross, love conquered death. Amen. ih

First Amendment Gone Awry

In the Midst of Multiple Wars, Muslim Americans Ponder the Effects of Posting for Palestine

BY CARISSA LAMKAHOUAN

Initially, Karina Guillen just wanted to stay silent about it — at least on her social media channels.

A married mother of two who reverted in 2019 and considered herself relatively young in the faith, she thought it would be better for her to learn about Islam and its practices before delving into the Palestinians’ plight and possibly courting controversy with family and friends.

“I really wanted to stay away from the politics [of it],” she said. “I know how a lot of my [Christian] family members speak about Israel and how they support it, so I wasn’t ready to open that dialogue with them.”

However, as the war dragged on and she saw the atrocities in Gaza resulting in an ever-rising death toll, she began to have second thoughts.

“I realized I had to pay attention,” Guillen stated.

Armed with a desire to educate herself, she learned more about the conflict and its history. She also began viewing the situation not only as one defined by the politics between the two warring factions, but also about the humanitarian crisis that both the Palestinian Muslims and Christians were suffering.

That knowledge encouraged her to keep learning and, before long, Guillen felt informed and brave enough to post the articles where her friends and family members could read them. To her surprise and relief, no one who’d expressed support for Israel challenged what she was sharing online. However, as time passed, Guillen observed a change in their own public postings.

“My family never said anything to me about what I was posting, but they stopped posting so much about their support for Israel, and I believe I influenced them to see [that] this was a humanitarian issue. I believe I made them more aware and made them think that it was no longer just about religion or just about Muslims; it’s about a genocide and human rights,” Guillen remarked.

In fact, since she summoned the courage

to speak her mind, a Christian friend confided to her that her bravery inspired her.

“She reached out to me and commended me for posting, because she doesn’t feel brave enough to speak up against what’s happening in Gaza,” she stated. “She knows it’s very inhumane, but because she’s Christian she feels she can’t support Palestine.”

FOR SOME, POSTING COMES AT THEIR PERIL

Many Muslims and non-Muslims agree with Guillen’s take on the issue, but not all have had the same positive experience after sharing their opinion. Since the war broke out, several organizations and news programs have reported the fallout people can suffer by supporting Palestine’s right to fight for its freedom.

On Oct. 26, 2023, The New Arab (www. newarab.com) reported that the U.S. civil rights group Palestine Legal was monitoring how some of those who voiced public support for Palestine have been targeted. The group — via several posts on X (formerly Twitter)

— identified more than “260 (reports) of harassment and censorship attempts.” It said that it has spoken to people who have lost their jobs or even had job offers rescinded after making pro-Palestinian social media posts or signing statements of support.

On Dec. 22, 2023, the Canadian Broadcasting Corporation (CBC) reported that Canadian lawyers had been fielding calls from people about losing their jobs or being suspended, as well as from job seekers being flagged to potential employers after publicly expressing their support for Palestine.

On Nov. 3, 2023, four UN special rapporteurs issued a press release expressing worry at the “worldwide wave of attacks, reprisals, criminalization and sanctions against those who publicly express solidarity with the victims of the ongoing conflict between Israel and Palestine.”

The press release identified special rapporteurs as part of the Special Procedures of the Human Rights Council, which is the “largest body of independent experts in the UN Human Rights system.” According to the

On Nov. 3, 2023, four UN special rapporteurs issued a press release expressing worry at the “worldwide wave of attacks, reprisals, criminalization and sanctions against those who publicly express solidarity with the victims of the ongoing conflict between Israel and Palestine.”

press release, “Calls for an end to the violence and attacks in Gaza, or for a humanitarian ceasefire, or criticism of Israeli government’s policies and actions, have in too many contexts been misleadingly equated with support for terrorism or antisemitism. This stifles free expression, including artistic expression, and creates an atmosphere of fear to participate in public life” (www.ohchr.org. Search under “press releases”).

On Dec. 22, 2023, Brishti Basu (senior writer, CBCNews. ca.) posted the following on CBC News: “The [UN] statement said that artists, journalists, academics, athletes and protesters have all been censored, suspended, blacklisted or otherwise threatened with workplace consequences for expressing their views” (www.cbc.ca/).

THE PRESSURE TO POST COMES FROM BOTH SIDES

While Guillen was initially worried about how her support for Palestine would be received, other Muslims face the same worry — but for very different reasons.

Recently, writer Asma Khan (not her real name) found herself in a tight spot. As a rule, she had resisted writing on social media in support of Palestine. This decision largely stemmed from her husband’s objection and worry about his career.

“He is concerned about what I post on social media in general and how it could

affect his job,” she said. “I could defy him and post whatever I want, but I don’t think that’s the key to a harmonious relationship.”

Despite what would seem to be a safe approach, Khan soon found that not everyone agreed. After being nominated for an award for her work, she was presented with a threat from the award’s panel of judges.

“They were [all] Muslims,” she stated, “and they made a statement on social media to all the contestants and to their audience in general. I am paraphrasing here, but they said, ‘We are watching what you post or don’t post about Palestine on social media. If you are silent, or if you post any nonsense about ‘both sides’ having a valid point, you will be blacklisted. You will not even be considered for this award, and we’ll tell our followers to cancel you.’”

Khan said the judges’ stance shocked her and made her afraid not to post online about her support for Palestine. The experience led her to question what posting on social media means in terms of decoding people’s views on a subject and even ponder how writing a statement on Facebook, X or any other platform is viewed as a total and accurate reflection of a person’s character and beliefs. She even questioned how much impact posts from everyday folks could have.

“I would argue that social media is not necessarily the most effective way to support Palestine,” she said. “I would also argue [that]

leaders and influential spokespersons for the Muslim ummah have a greater responsibility to post because they have a wide following and might actually change some minds.”

FOR SOME, SPEAKING OUT SPARKS FEAR AND GUILT. FOR OTHERS — DEFIANCE

Houstonian Hannah Ali has only shared her support online for Palestine once or twice since the war began. Active in her subdivision’s homeowner’s association, the move left her feeling worried about how neighbors might take it and how they might treat her and her family if they disagreed.

In fact, she said she’s used Khan’s argument to justify not writing more or more forcefully about her views on her social media platforms.

“When I think about posting something, I’ll stop and ask myself, ‘What can my posts even do to make the war stop?’” she related.

Nevertheless, her decision has left her feeling guilty, particularly when she views graphic videos coming out of the war zone, especially those featuring harm or even dead children.

“On many levels I really want to share everything I see so that people can see how bad it is in Gaza. But I rationalize away my decision not to post by thinking to myself, ‘Oh what good is it gonna do?’ or ‘I’m probably going to rub someone the wrong way with this and end up in a fight on Facebook.’”

Although Idriss Assal understands Ali’s reasoning and her hesitance, her attitude doesn’t work for him, especially as the fighting in Palestine has dragged on for months and more people are seeing the scale of the damage and death toll.

The Texas-based finance manager said anyone who wants to make their solidarity with Palestine known online should feel empowered to do so. His reasoning: The more people who speak up, the less risk involved.

However, many would likely disagree. On Jan. 28, the Chicago Sun-Times reported on university students and recent graduates — including Jinan Chehade — losing job opportunities as a result of their public support for Palestine, support specifically tied to social media postings. The students’ experiences mirror those of others around North America, which can be found by a quick internet search. ih

Carissa Lamkahouan is a freelance journalist based in Houston. Her work has appeared in AboutIslam.net, The Houston Chronicle, Inventors Digest, Animal Wellness, The Muslim Observer and other publications.

Fatal: The Resurgence of Anti-Muslim Hate

CAIR Received Record-Breaking Number of Complaints in 2023

In 2023, CAIR received 8,061 complaints nationwide, making it the highest number of complaints CAIR has ever recorded in its 30-year history. Nearly half of all complaints received in 2023 were reported in the final three months of the year. The 2023 wave of anti-Muslim incidents, a 56% jump over the previous year, surpassed the period following the implementation of President Trump’s Muslim Ban, which saw a 32% over the previous year.

The primary force behind this wave of heightened Islamophobia was the escalation of violence in Israel and Palestine in October 2023. Employers, universities, and schools were among the central actors suppressing free speech by those who sought to vocally oppose Israel’s genocidal onslaught on Gaza and call attention to Palestinian human rights.

The number of complaints in 2023 is a 56% increase over 2022. Immigration and asylum cases made up 20% (1,637) of the complaints received. Employment discrimination (1,201 complaints, or 15%), education discrimination (688 complaints, or 8.5%), and hate crimes and incidents (607 complaints, or 7.5%) are among the highest reported categories. Behind these numbers are human tragedies.

In October, six-year-old PalestinianAmerican Wadea Al-Fayoume was stabbed and murdered by his family’s landlord in Chicago. According to his mother, who was also attacked, the landlord yelled “you Muslims must die!” before attempting to choke and stab her.

In another incident of a child being targeted, a teacher threatened to beat and behead a seventh-grade Muslim student in Warner Robins, Georgia, in December. After the student asked about the teacher’s Israeli flag, the teacher was overheard, in part, threatening to “slit [the student’s] god***n throat” and “cut her head off” by several students and witnesses.

Meanwhile, a Muslim and Palestinian woman was reportedly threatened by a man while riding the Washington, D.C. Metro train in October. The woman had been riding the train on her way to a demonstration for Palestinian rights when a man reportedly asked her, “How’d you like to lose your life? “On video, the man is then heard asking the woman, “How’d you like to have your head beheaded?” According to the victim and witnesses, the man also reportedly possessed a firearm, which he slightly removed from his

pocket. While this wave of Islamophobic bias dominates this report, the status of Muslim civil rights proved precarious in other ways.

In 2023, CAIR was given access to copies of the No-Fly List and Selectee List, subsets of what is colloquially known as the “terror watchlist. “An expert statistical analysis estimates that at least 98.3% of the names on the watchlist are identifiably Muslim. More than 350,000 entries alone in the portion of the watchlist acquired by CAIR include some transliteration of Mohamed, Ali, or Mahmoud, and the top 50 most frequently occurring names are all Muslim names.

A Muslim-American Air Force veteran, Saadiq Long, knows the consequences of being watch listed. Long had been pulled over by Oklahoma City Police Department (OKCPD) officers numerous times, most notably a stop on January 12, 2023, which resulted in him being handcuffed and arrested at gunpoint while his vehicle was searched. In May, Mayor Mohamed T. Khairullah of Prospect Park, N.J. was barred from attending the White House’s 6th annual Eid al-Fitr celebration likely due to his prior watch listing.

Over several months, CAIR, Muslim families, and other community partners called for the Montgomery County Public Schools (MCPS) in Maryland to restore the school district’s opt-out option for certain types of instructional material. In the fall of 2022, MCPS implemented opt-outs when it introduced curriculum and classroom.

In teacher discussion guides, MCPS makes it clear that English teachers are expected to teach concepts related to gender, family life, and relationships. Contrary to claims MCPS had made in federal court, teachers are told

to scold, debate, or “disrupt the either/or thinking” of only students who express traditional viewpoints or ask critical questions about those topics (Luke Rosiak, Aug 21, 2023 DailyWire.com).

SOME POSITIVE OUTCOMES TOO

The recognition of Muslim religious identity by allowing mosques to broadcast the call to prayer, celebrating Muslim Heritage Month, and observing Eid as school holidays granted American Muslim communities equal social opportunities to practice their faith. In 2023, Minneapolis and New York City permitted mosques to broadcast the adhan, or call to prayer, over loudspeakers. Also in 2023, New Jersey and Georgia adopted the practice of recognizing a Muslim Heritage Month. North Carolina joined the list of states observing Muslim American Heritage Month in early 2024, bringing the total to at least eight states. School districts in at least six states added the observation of one of two major Muslim holidays to their yearly calendars.

While the treatment of incarcerated and detained Muslims continues to be an area of concern, progress has also been made to preserve their freedom to practice their faith. The California chapter of CAIR, alongside The Church State Council, Exodus Project, Jakara Movement, and Tayba Foundation, sponsored SB 309, a bill that would create a statewide policy ensuring the right of religious headwear, clothing, and grooming to those in California’s carceral system. The bill was signed by Governor Newsom in October 2023.

Based on these and other developments, CAIR makes several recommendations in this report.

Public officials at all levels of government, corporate leaders, and those speaking on behalf of places of education must respect free speech on Palestine and the value of human life. If they choose to comment on international affairs such as events in Israel and Palestine, then equal weight and attention should be given to Palestinian suffering.

The Biden administration must suspend the FBI’s dissemination of the watchlist. Congress must enhance anti-doxing laws. We also reiterate some previous recommendations including our insistence that the U.S. government tie police funding to the submission of hate crimes data and that banks must end the wrongful targeting of American Muslim, Arab, and Persian families. ih

Empowering Leaders Through Governance Training

A CISNA Hosted Retreat

BY SUFIA AZMAT AND SUSAN LABADI

Agoverning body thrives when policies and actions are aligned with a shared mission and vision. Mastering the art of effective governance involves stepping away from routine meetings and taking the time for reflection and vital discussions.

During Feb. 23-25, the Council of Islamic Schools based in North America (CISNA) hosted its second governance training retreat in Dallas. Around 70 leaders and board members from Islamic schools and organizations representing 27 schools and 18 states attended the event.

Having accredited 40+ Islamic schools, CISNA identified the need to provide governance training where Islamic school leaders could connect for immersive professional development. Board members and school leaders engaged with governance experts on strategic planning and decision making, board evaluation, succession planning, principal/ head of school evaluation, financial sustainability and media training. As valuable as the knowledge gained from the speakers was the opportunity for board members to meet with each other and build partnerships and support systems.

stating, “She highlighted a topic about frameworks that is extremely important and rarely addressed in Islamic schools.”

do. Based in Dubai and Greater Detroit, Syed has two decades of experience in Islamic finance, investment, hospitality, education and philanthropy. He is interested in prophetic persuasion and advises Islamic schools and school associations on governance, strategy and marketing and caters to corporate clients’ needs.

Sarah Karim, a seasoned facilitator and consultant with 20 years of experience in social impact, leads small leadership teams to identify and analyze organizational patterns. She has designed and facilitated virtual and in-person sessions and offsites for 10-400 participants. Based in Seattle, Karim sits on multiple committees in her public school district and on a Muslim nonprofit board in her locale.

From “down-under,” Ayda Succarie (MBA; PhD; graduate certificate holder in research studies, Western Sydney University) fused personal and professional identities and purpose for the 70+ attendees. Her session, “Board Self-Evaluation and Succession Planning,” encouraged attendees to examine their roles and motivations through Western and Islamic perspectives. Establishing this base of understanding, she then guided a self-analysis to explore attitudes and actions and connected them to Muslim and professional identities in a brilliant lead into board succession planning from a board and individual level scope. The session provided much food for thought with one board member

Succarie has served on several boards and consults for Islamic schools and Muslim organizations. With a passion for social entrepreneurship, she is the academic lead and forges partnerships with Middle Eastern universities and industry players. She shared that the Australian government funds 80% of the cost of the country’s operating schools, including Islamic ones (www. researchgate.net).

THE ROLE OF THE BOARD

Consultant Abdur-Rahman Syed (visiting faculty member, the Karachi School of Business and Leadership) and facilitator for Sarah Karim’s session on “Governance Roles and Responsibilities” was the perfect blend of theory and practical application to actively engage attendees engaged in their own development and understanding that context drives much of what a board must

Karim and Syed’s joint presentation consisted of pre-event videos and readings to prepare attendees. Their first question was, “What can an Islamic school and its board do to make sure that no individual would want to serve on its board or lead the school?” The group enjoyed brainstorming and discussing common challenges, identifying a board’s core responsibilities, exploring the levels of engagement between it and the school’s management team, as well as connecting governance to the school’s life cycle. A key point was that context dictates how immersive a board should be in terms of school oversight and operations, but that its members should always be looking for a balance between being a passive and an operating board.

Highlighted in the session were the best practices of a board’s commitment to the duties of care, obedience and loyalty standards related to nonprofit versus Islamic nonprofit boards. Analyzing how leaders can advance their organization through action encouraged a personal commitment by the attendees.

Nadeem Sidiqqi, who grew up in Knoxville, connected board activities to

Foundational to strategic planning is knowing who the organization serves, for this enables one to comprehend ongoing dynamics and respond effectively to the organization’s deeper needs.

a school’s sustainability. An active community organizer, he serves on the Board of Directors of the Muslim Community of Knoxville, Annoor Academy of Knoxville, Tayseeer Seminary, and the Association of Muslim Chaplains. Siddiqi’s presentation, “Hiring and Evaluation of Principal/ Head of School,” was well received and pragmatic in reminding board members to always cultivate talent and be attuned to their communities’ future needs. Siddiqi emphasized the importance of the concept of naseeha as the foundation of a school’s evaluation protocol.

FUNDRAISING VS. DEVELOPMENT

While most associate a board’s prime activity with fundraising, Tayyab Yunus’ “Financial Sustainability, Oversight, and Budgeting” differentiated between fundraising and development. Development is an ongoing cycle of progressive relationship building that drives the sharing and progress of an institution’s accomplishments. He confirmed and then refuted the concept of donor fatigue, which is often defined as an organization’s failure to maintain its previous levels of donations and donor engagement.

Yunus explained that for donors to recognize the tangible impact of their generous contributions, an organization must convey concrete facts and a compelling rationale. Every school should find the true cost of educating a student by dividing the total annual expenditures by the number of students. With an exact cost established, donors can understand more clearly their donation’s impact. Yunus also addressed having multiple revenue streams and accounting for capital expenditures systematically. He

reminded attendees to be aware of their communities’ needs and capacities to minimize this gap and to plan accordingly.

MEDIA REQUESTS

Due to the genocide in Gaza, many schools have been approached by the media; however, they have been hesitant to respond to journalists. School leaders have received no media training. Mustafaa Carroll (former executive director, CAIR-Houston; interim executive director, CAIR Dallas/Ft. Worth) shared his 30+ years of experience as an advocate for civil rights and expertise in media relations. He suggested it was poor judgment to be baited into denouncing any group or malicious activity when requested to do so. Carrol’s perspective is that we should always be aware of inadvertently creating psychological associations.

For example, Carrol prefers to address the media in a neutral location rather than in a venue associated with Islam because of the connotations previously fueled by Islamophobes. He referenced how framing can promote a positive message and how interviewer framing can drag one into a defensive position. He encouraged those who need to engage with the media to come up with talking points, supportive references and facts, as well as to be cordial at all times. Carroll reminded attendees to be aware that the microphone is always on. Each table of audience members engaged in a mock interactive activity to counter an Islamophobic frame. Carroll’s style and wisdom were evident to the participants, as he shared anecdotes from his life.

The final day wrapped up with Syed, a returning presenter, providing one of

the most anticipated sessions, “Strategic Planning & Decision Making,” with Sufia Azmat (executive director, CISNA) and William White (president, CISNA) facilitating. Foundational to strategic planning is knowing who the organization serves, for this enables one to comprehend ongoing dynamics and respond effectively to the organization’s deeper needs. Introducing a “Playing to Win” guiding structure helped clarify capabilities and constraints leading to strategic decision making. The session urged participants to identify three to five actionable items they could dedicate themselves to addressing within their organization and to leverage networking opportunities to refine their plans.

The retreat was generously funded in part by a grant from the Islamic Development Bank. CISNA is also grateful to the Islamic School of Irving for its generous logistical and material support, as well as its sponsors: A Continuous Charity, the Yaqeen Institute, the Bayan Islamic Graduate School, the Center for Islam in the Contemporary World, and ISNA. Not only were slide decks and supporting resources shared by all the presenters, ongoing professional development will be made available through follow-up webinars.

Keep visiting www.cisnausa.org to learn about future CISNA-hosted board development training events. CISNA advocates for Islamic schools and provides accreditation services, professional development and resources to ensure institutional effectiveness — all of which lead to student success. ih

Sufia

Azmat is the Executive Director of CISNA. Susan Labadi (president, WISER-USA.org) served as the event’s project manager.

Leveraging High School

Foundation for College Begins in Freshman Year

BY NAAZISH YARKHAN

The road to college starts with what high school students accomplish from their freshman year onward, especially at elite schools and competitive programs. That said, there is room for some fails, fears and false starts.

Florida resident Mohammad Haq, 18, recalls moving from Dubai to the U.S. during Covid’s peak surge: confronting isolation, loneliness and lingering homesickness, and wanting to do something productive. Confident of the future and the eldest of three siblings who looked up to him, he had to exemplify patience.

Like many others, he learned only too well that being human means facing curveballs and that what matters is getting back into the groove.

So, when should students begin thinking about leveraging their high school years? Let’s start at the very beginning — the summer just before freshman year.

SUMMERTIME

A little homework and becoming a more educated parent-student duo that shares experiences at your potential high school can go a long way to lull the anxiety. Even in the eighth grade, an appointment with a high school counselor can help with becoming more aware of what lies ahead. Does your child qualify for honors classes, what AP

courses are offered and available to freshmen and are AP classes advisable in the first year?

Some high schools offer freshmen summer credit courses. While all work and no play can produce overworked kids, some freshmen take less demanding summer courses so they can take a more rigorous elective during the school year. However, ensure that you earn credits and that the class counts toward graduation requirements. Bridge classes, defined as refreshers to combat the inevitable summer slide, often don’t qualify for college credits.

CHOOSING COURSEWORK

Think of high school as a college preparatory period and consult early with your counselors. Talk to them about your planned career path, even if your goals are rather vague. This can help them guide you toward the required courses.

Illinois, for instance, considers that three years of high school math meets graduation requirements. However, if you want to be an engineer, colleges and universities often require four years of math. In some states, two years of a second language are enough; however, many competitive universities require four years. California’s colleges require an extra arts credit.

Share what kinds of colleges you’d like to attend — community colleges, state

schools, top-tier schools or an Ivy League one. If you want to go to a selective school or enter a competitive program, not taking your school’s Honors or AP classes can count against you because colleges consider the rigor of your coursework when evaluating your application. In other words, they enhance your chances of getting in.

So ask your counselor what prerequisites you may need for certain AP classes. In fact, Haq credits his seven AP courses with boosting his college application and earning him college credits at University of Central Florida’s Burnett Honors College.

Be aware that admissions committees want to see you exert yourself academically. Parents will also hear about a “weighted GPA,” which is like receiving extra credit for taking on the academic heavyweights like AP and Honors. Remain balanced so you don’t compromise your GPA or mental health.

EARNING COLLEGE CREDIT

Besides showing that you’re capable of academic rigor, taking APs can have financial benefits. Accepted AP credits reduce your coursework and, consequently, save on college tuition. Graduating sooner could also translate into starting a master’s degree, jumpstarting your career or embarking on your next adventure sooner.

However, not all universities accept AP credits because the curriculum typically isn’t as robust as a university class. Consider whether a course is a building block to your major before deciding to “cash in” such credits and skip the university class.

The College Level Examination Program

(CLEP) is another route to college credits. They are like AP exams, but students must prep on their own.

Dual enrollment allows high school students to enroll in college classes during the academic year, including at community college, to earn credit toward their high school diplomas and future college degrees. Over 70% of U.S. high schools offer this option, which saves students time and earns college credit without paying college or university prices.

EXTRACURRICULARS MATTER

As a newbie in town, Haq’s first days of high school involved weaving through seas of people, like navigating uncharted territory. “Most of the kids had friends, so I had to reach out and break the ice to get to know them,” he says. He threw himself into his robotics, Model UN and chess teams. “I also started volunteering at my mosque, filling a spiritual void,” says Haq. “At the American Muslim Community Center (AMCC) Sunday School, I helped the teachers with attendance, setting up lunch tables, and helping out in the classrooms. By doing so I was able to connect with many of the younger kids, who looked up to (us) volunteers as role models,” he shares. “ I had just moved to Florida and (up until then) didn’t have a masjid or community that I could associate with to serve Allah and society. This opportunity helped fulfill my desire to serve the Muslim community.” As it turned out, serving his community also snagged this freshman a scholarship.

College admissions officers often look favorably at extracurriculars and community service. Establishing a track record is important — depth is preferable to breadth — and that means starting early. Atlanta resident Afsheen Fatima, however, notes that it’s never too late to start.

For her, high school was a private school that meant uncomfortable uniforms, a new curriculum and extreme academic rigor.

“This rigor, however, was not my biggest challenge — it was the academically competitive students around me. At my middle school, I was one of the ‘smart kids’ — in advanced classes and winning awards for best academic performance at my graduation. Back then, students reached out to me for academic guidance, and I always helped them. At my new school, everyone was academically gifted in some way. I found myself asking myself why even bother competing when I cannot beat a genius,” she says.

It wasn’t until the middle of her sophomore year that closer classmates confided their fears to her. “They, too, felt pressured to excel,” she remarks. She then realized that she could wallow in her fears or break out of them. Research became her get-out-ofthe-doldrums card.

“Make sure that you have a genuine interest in what you are doing,” she advises. She started working on a research paper about Alzheimer’s disease in her sophomore year that was published in the International Young Researchers Conference Journal.

“I would recommend [that] high schoolers actively look for opportunities for the field they are interested in. Looking up on

these universities themselves prize research highly. So, when they see a student succeed in research in high school, it signals that they will likely succeed in the college environment as well.”

While research caught Fatima’s attention, running a small business appealed to Nusrath Rahman [not her real name]. Inspired by her aunt who has a balloon decorating events business in the U.K., this computer science and data analytics major at University of Georgia ran a small business with her father when she was sixteen.

“My aunt taught me how to make balloon backdrops and set up for events,” Rahman recalls. “By helping her with her business,

Think of high school as a college preparatory period and consult early with your counselors. Talk to them about your planned career path, even if your goals are rather vague. This can help them guide you toward the required courses.

the internet or asking people around you for internships, research and other opportunities can often lead to activities that help bolster one’s application,” she notes. Hers came via a teacher’s recommendation.

When younger, “often, the books I wanted were unavailable [at my local library], but my fervor to continue a series motivated me to read the books out of order,” she reveals. “Little did I know that through this unorthodox reading style, I was learning many valuable skills. Reading books out of order honed my deductive skills,” Fatima says. “The habit of analysis, looking at the variables and deducing their connections became second nature, extending beyond the pages of fiction to my research.”

She chronicled this experience in her college application essay, landing acceptances at the University of Georgia and other schools.

Lumiere Education, a research program that connects students with scholar mentors from top universities, states, “For the class of 2026 at the University of Pennsylvania, roughly one-third of their matriculating class did research in high school. Top universities worldwide care about research … because it not only shows a level of rigor and of independent thought, but also because

my dad and I started our own balloon business called Dress the Event. With this, I was able to combine my artistic side with my organization, communication, management, marketing and photography skills. I felt my creativity flourish as I spoke to clients about their vision, then brainstormed with my dad how to bring it to life.”

In her college essay, Rahman wrote about how she managed social media marketing and channeled her photography skills..

FAMILY RESPONSIBILITIES COUNT

If you have family responsibilities, work part-time, contribute to the household income, watch your siblings or look after an ailing grandparent, let your high school know. Mention such activities in application essays, because they demonstrate responsibility, resilience and time management skills, all of which influence the admission committee’s perception of your overall dedication to your education.

Yes, the road to college begins earlier than most of us think. But remember that an early conversation whittles down some of the stress associated with playing catch up. ih

Naazish YarKhan (writersstudio.us) is a college essay coach with a master’s degree in communications from Northwestern University.

OPINION

Supporting Education by Establishing a Sadaqa Jariya

Reviving Perpetual Endowments

BY MOHAMMAD YUNUS

Beyond mere acts of worship, Islam is a holistic way of life grounded in compassion, equality and service. In the tapestry of Islamic teachings, one strand that shines brightly is that of sadaqa jariya (continuous or perpetual charity).

Rooted in Islam’s profound values, this practice embodies the timeless principle that the ripple effects of good and charitable acts extend far beyond the immediate moment and continue to benefit others long afterward. As Muslims, we are called to worship and represent the spirit of compassion, equality and service in our daily lives.

The Quran speaks to the perpetual rewards of righteous actions: “And those who believe and do righteous deeds — We will surely remove from them their misdeeds and will surely reward them according to the best of what they used to do” (29:7). This verse captures the essence of sadaqa jariya, emphasizing the enduring impact of good deeds both here and in the Hereafter.

Prophet Muhammad ( salla Allahu ‘alayhi wa sallam) encouraged his followers to engage in such acts by telling the Companions, “When a person dies, his/ her deeds come to an end except for three: sadaqa jariya, knowledge from which benefit is gained, or a righteous child who prays for him/her” (“Sahih Muslim”; “Riyad al-Salihin,” book 12, hadith no. 81,383).

Sadaqa jariya encompasses various charitable acts ranging from providing clean water to impoverished communities to building schools and hospitals that benefit the present and future generations. Other examples include investing in education. The Persian poet Saadi Shirazi eloquently stated, “The ink of a scholar is more sacred than the blood of a martyr.” Other good acts include planting trees to benefit the environment

and prevent soil erosion, donating books and establishing libraries to grant access to knowledge, as well as setting up endowment funds to ensure a steady income stream for charitable causes in perpetuity.

HISTORICAL ENDOWMENTS

The University of al-Karaouine in Fes, the Muslim world’s first formal madrasa, was established in 859 by Fatima al-Fihri, a wealthy female Tunisian merchant, is still fully functional. Zubayda, the Abbasid caliph Harun al-Rashid’s wife, personally funded many mosques, roads and wells in the Hijaz that greatly benefit the many students who traveled through these areas.

Hurrem Sultan, the Ottoman sultan Suleyman’s wife, endowed numerous madrasas in addition to hospitals, public baths and soup kitchens. During the Ayyubid period of Damascus (1174-1260), women created 26 religious endowments, among them

madrasas, mosques and religious monuments.

Numerous Muslim charitable organizations in North America exemplify this same principle. However, as they focus on humanitarian issues, today we find no endowed educational institutions there.

Beyond providing food and shelter to people in need, donors could use this powerful tool to sponsor or support students or institutions of higher learning. Investing in education empowers individuals to fulfill their potential and sows the seeds of positive change in society. In fact, education’s benefits extend far beyond the individual learners by enriching entire families, communities and nations. As the renowned Persian poet Rumi once said, “The beauty you see in me is a reflection of you.”

Early Islamic teachings encouraged and promoted the pursuit of scholarship and science. Seeking knowledge about the natural world was seen as the duty of every Muslim, for Abu Hurayra (radi Allahu ‘anh) reported that the Prophet said, “Whoever travels a path in search of knowledge, Allah will make easy for him a path to Paradise” (“Sahih Muslim,’’ 2699).

Howard R. Turner also quotes this in his “Science in Medieval Islam: An Illustrated Introduction” (University of Texas Press, 1997), in which he explores medieval Islamic accomplishments in cosmology, mathematics, astronomy, astrology, geography, medicine, natural sciences, alchemy and optics. He also explains how Muslims’ scientific achievements influenced the advance of science in the West from the Renaissance onward.

Education arms individuals with the knowledge and skills needed to overcome adversity, pursue their dreams and make meaningful contributions to society.

Moreover, it catalyzes social and economic development and thereby breaks the cycle of poverty and inequality that plagues so many communities.

As the Quran proclaims: “And those who strive for Us — We will surely guide them to Our ways. And indeed, Allah is with the doers of good” (29:69).

We Muslims need to answer the call to engage in acts of sadaqa jariya, knowing that our efforts can transform lives and uplift

A RESPONSIBILITY

As Muslims, it’s our responsibility to actively seek out the tools and knowledge necessary for success. Creating a culture of lifelong learning and innovation is at the heart of this pursuit. We must avoid becoming complacent by striving for excellence in everything we do. Our contribution to society is crucial, and we must become experts in our respective fields so that people come to us seeking guidance and advice. Iqbal’s philos-

Education arms individuals with the knowledge and skills needed to overcome adversity, pursue their dreams, and make meaningful contributions to society. Moreover, it catalyzes social and economic development and thereby breaks the cycle of poverty and inequality that plagues so many communities.

entire communities. Whether sponsoring a student, supporting sustainable development projects or investing in initiatives that promote social justice and equality, let’s strive to leave behind a legacy of compassion and kindness.

Muslims have a historical legacy of significant scientific and technological advancements. Despite this, our recent contributions in these domains have not lived up to their potential. Instead, modern cities and impressive structures have largely been constructed with external expertise rather than drawing upon our own capabilities. Consequently, we frequently turn to external assistance for safety and to safeguard our investments.

To rectify this situation, Muslims must prioritize investing in education, particularly in STEM disciplines, for such initiatives can help us break free of our current dependency on external aid and confidently assert our capability in these fields. Indeed, such education is crucial for empowering our community and positioning it competitively in the contemporary global landscape. Instead of attributing our decline solely to external factors, a feel-good effort that does nothing to reverse this sad reality, we must take ownership of our progress.

ophy of khudi, which emphasizes self-empowerment, perfectly captures this idea. By becoming the absolute best in our respective fields, we can make a real difference and have a positive impact on those around us.

Additionally, Muslims should recognize and aggressively pursue sadaqa jariya’s potential as an ongoing charity that empowers individual students and educational institutions. Ultimately, the goal is to create an environment in which Muslims can integrate seamlessly into the modern world without compromising their values and beliefs. This requires a proactive approach to education, innovation and self-reliance. By embracing these principles, we can reclaim our position as leaders in science and technology while staying true to our heritage.

There should be a paradigm with hearts full of compassion and minds open to sadaqa jariya’s transformative power. May our actions serve as a source of light and hope for all those in need, and may Allah accept our deeds and shower His blessings upon us and our communities. ih

Mohammad Yunus, a former CEO of Singer Mental Health Center, Illinois, has been a faculty member at the University of Phoenix’s John Sperling College of Business since 2003 and has sat on several national advisory councils and committees.

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

Please donate to ISNA today P.O.

Feeling Welcome at the Mosque

Are More Younger Muslims Disconnecting?

BY KIRAN ANSARI

On the first Friday of Ramadan, California-mom Shereen Masood was excited to take her children to the mosque. But instead of being motivated about making the most of this holy month, she was asked to move to the back because she had kids with her — even though her shy daughter didn’t make a sound.

Her second disappointment was when the khateeb dedicated the sermon to fundraising for another wing at an already large mosque. “They even wanted to raise money for a skiing trip!” Masood recollects. “The imam said you all work for Apple and Google, surely you can donate $1 million.” She now prefers to attend jummah at a multifaith facility where her kids also feel welcome.

The Prophet used to shorten his prayer if he heard a child crying, because he understood the concern the child’s mother would be feeling. He once said, “I begin the prayer, intending to make it lengthy, but then I hear a child crying, so I shorten my prayer because I know the stress facing the mother because of his crying” (“Sahih al-Bukhari,” “Sahih Muslim” and “Sharh al-Sunnah”, 3/410, Kitab al-Salah).

Islam does not prohibit women from attending mosques. Ibn Umar (radi Allahu ‘anh) reported, “The Prophet said, ‘Do not prevent women from their share of the mosques, if they seek your permission’ (“Sahih al-Bukhari,” Vol. 1, Bk #12, Hadith #824; “Sahih Muslim” 442-136).

kids were little — a time when she really wanted them to have a positive association with the house of God. “Growing up in Pakistan, I used to hear the adhan and was familiar with an Islamic environment. I wanted to replicate that …”

She recalls that all mothers with young children were ushered into the “mommy room,” where chaos reigned. Some mothers weren’t watching their kids, there was a stench of unchanged diapers, the plastic sheet on the floor made a crackling noise anytime someone walked and the sound system was terrible.

“One Ramadan, I thought ‘I’ll go pray in the larger musalla,’” Iqbal said. “One auntie asked her young daughter why she didn’t have a headscarf. Another one had an issue

(gasp!) or hired babysitters who could keep the children engaged while parents prayed.

“I admit Ramadan is usually a mess in the sisters’ section,” said Mufti Wahajuddin (imam, Tawheed Center, Farmington Hills, Mich.). “This Ramadan, we made arrangements for the women in the gym so that they have a larger space for prayer.”

He believes all mosques should have specific programming for different demographics like reverts and sisters. His mosque’s empowerment committee, led by a revert sister, helps plan the mother-daughter and mommy-and-me events.

“The group that I feel is getting a little distant in my mosque is the youth. But again, I think that’s across the board,” Wahajuddin said. “Most mosques are trying to do as much as they can to attract youth, but they either get influenced by their friends or go to the masjid closest to the best basketball court.”

REVERTS FEEL SIDELINED

Kansas City, Miss., mother Kaitlin stopped going to the mosque regularly ten years ago, after she had her son.

with her doll. I just felt like there is no place for mothers in this masjid.”

However, women also have the option to pray at home. Muzammil H. Siddiqi, PhD, a former ISNA president, states that while there is no prohibition, Friday congregational prayer isn’t obligatory upon women (“Abu Dawud,” Book 2, Hadith 567). Women used to attend jummah and other prayers in the Prophet’s Mosque during his lifetime.

Maria Iqbal left the mosque when her

Although she had a better experience at another mosque, she didn’t feel as connected. “We had donated time, effort and money to the first mosque, and I wanted it to feel like ours. We saw it come up before our eyes, but sadly we couldn’t enjoy any of the facilities we had supported. I know I wasn’t the only one who stopped going there.”

Iqbal and other young mothers believe the environment needs to be better to make children feel welcome, and that crying children should not be a huge issue. She suggested there be some “father’s rooms”

“As a revert, I was totally new to learning a lot of things,” Kaitlin shared. “People’s way of correcting me put me off, because it would go from one person from one madhhab (school of thought) correcting me to another person from another madhhab correcting me again. Had I not had the support of other friends through MSA and the ICNA revert program, things would have been much harder.”

She also felt that mothers with children were not welcome, for the designated area was uncomfortable, cramped and lacked rules. Some kids were left unattended and people were either shushing kids or shaming mothers.

“The kids were just being kids. They were not really disruptive,” Kaitlin said. “I was very disheartened when I was shamed for nursing my baby modestly in an all-women’s section. It was the ‘masjid regulars’ who were doing this. The same faces were shaming other younger women too.”

She moved to another masjid, one whose imam gave specialized classes for reverts and taught Arabic and Islam from a revert’s

lens. However, “mosque politics” led to his dismissal. “The political motives were really upsetting for us reverts,” Kaitlin added. “He was providing a service that we were unable to find elsewhere.”

She then tried the town’s newest mosque. However, her hopes were dashed. “We didn’t feel as represented in the programming,” she recollects. “Most people were from one ethnicity, either a physician or engineer, and contributing to a certain monetary level. We felt like outsiders.”

Other issues were being asked if they were a “member.” Some guest speakers made them feel alienated. They felt the board members were dismissive of diversity of thought. They wrote [unanswered] letters to the board. It felt like “a monopolized old boys club,” usually consisting of mosque founders. Even though they had one or two women on the board, no allowances were made for their schedules.

Kaitlin enjoyed the vibes in the different mosque-scape she saw in Washington, D.C. and Dallas. It could be because she was a visitor, but the programs seemed very accommodating and it looked like everyone was welcome.

She happily reports that she finally found a place she likes. “The new imam seems like a breath of fresh air! It’s quite the drive for me, but since they have programs for all ages and backgrounds, I have made my way there.”

A PEOPLE PROBLEM, NOT A MOSQUE PROBLEM

To be fair, not every Muslim feels unmosqued. In fact, many keep attending despite some issues.

Aliuddin Hassan believes the mosque is a sacred place where one comes to pray and connect with God. He feels that sometimes we forget that its purpose isn’t to be a social center. Socializing may occur, but we shouldn’t forget its main purpose.

“What do you mean by feeling unwelcome?” Hassan asked. “People can be rude and unfriendly, but that’s a people problem, not a masjid problem, unless there are specific rules that outcast you. In general, I don’t like correlating people’s actions with a masjid’s character.”

For instance, when his wife attends Mosque A, she feels women stare at her in a strange way when she isn’t wearing a black abaya. … However, she won’t stop going because of that. She just prefers to go to Mosque B.”

Hassan understands that this is only possible in larger cities with multiple mosques. He reminds us that Abu Hurayra (radi Allahu ‘anh) reported that our Prophet (salla Allahu ‘alayhi wa sallam) said, “From the people that will be granted shade under Allah’s throne on a day where there will be no shade but His, is someone whose heart is attached to the mosques (“Sahih al-Bukhari,” “Sahih Muslim’’ and “Riyad al-Salihin,” Introduction, hadith 449).

For 19 years, Nadia Ahmed has been attending the same masjid, one associated with a long-standing Islamic school that she didn’t attend. Many of the attending families are its former students, family members or alumni who make it feel like they “own” the place. Even though Ahmed has volunteered for several years, she always felt sidelined. But that didn’t deter her.

“I feel I’m serving the House of God, so I continued,” Ahmed said. “Thanks to some

Other issues were being asked if they were a “member.” Some guest speakers made them feel alienated. They felt the board members were dismissive of diversity of thought. They wrote [unanswered] letters to the board. It felt like “a monopolized old boys club,” usually consisting of mosque founders. Even though they had one or two women on the board, no allowances were made for their schedules.

Buraidah (radi Allahu ‘anh) reported, the Prophet said, “Convey glad tidings to those who walk to the mosque in the darkness, for they will be given full light on the Day of Resurrection” (Tirmidhi and Abu Dawud, “Riyad as-Salihin” 1058, Book 8, Hadith 68).

“Now I need that shade and that light on the Day of Judgment, so becoming unmosqued isn’t an option for me,” concluded Hassan.

GETTING INVOLVED

“When I manage to get to jummah early, I see (imam and religious director) Sheikh Hassan (Mostafa Ali) and Sheikh Tariq (Musleh), outreach director of the Mecca Center in Willowbrook, Ill., outside the musalla greeting everyone,” said Rukhsana Iqbal. “They know me through my work, as I serve on a couple of committees at the mosque. However, I often see them greeting families before and after salah every week. Perhaps this is another nudge to get involved.”

Wahajuddin notes, “There’s usually a demographic at every mosque that complains a lot, but doesn’t really get involved in helping out.”

volunteer training at college, I was also able to win over the difficult aunties at jummah and taraweeh.”

Now she’s a regular attendee, finds her spot to pray, says salam to whoever is on her right and left and focuses on her ‘ibada

“I don’t wait for others to initiate salam, as we don’t know what anyone is going through,” Ahmed said. “My focus is just to find some peace and focus on traditional ‘ibada (worship). I don’t feel the need to be welcomed …. I feel welcomed by God. So many people don’t even go for jummah. The fact that we frequent the mosque is because God has opened our hearts toward it, and that is a huge blessing.”

Whenever she has suggestions, she goes to the mostly male management — and they have listened respectfully. She has even seen some of her suggestions implemented.

“I’m not super religious or anything, but some life lessons have taught me to be more grateful for what we have instead of complaining about what we do not.” ih

Kiran Ansari is the assistant editor of Islamic Horizons. She feels blessed to raise her children in the suburbs of Chicago, which is home to mosques in every shape, size and structure.

Yearning to Learn Islam

Muslims Behind Bars Feel Abandoned

BY EMILY M. DUNCAN

“Not having access to scholars and Islamic materials is, to me, the most difficult thing,” said Dennis, who is incarcerated in Florida. “Many times I’ve needed to know what scholars have said about a particular thing, and I couldn’t find it in any of the books I had.”

The estimated 350,000 imprisoned Muslims in the U.S. face many difficulties, among them that prison libraries contain far fewer copies of the Quran than the Bible, contain very limited other educational materials and that despite laws banning religious discrimination in prison, the discrepancy in access to religious materials remains very real.

Incarcerated individuals who are reverting or re-dedicating themselves to Islam face hurdle after hurdle. These include a distinct dearth of religious guidance from Muslim community members on the outside and the unwillingness of prison administrators to fix existing problems. Thus our fellow Muslims are left out in the cold, hungry for information and guidance.

In 2000, Congress passed the Religious Land Use and Institutionalized Persons Act (RLUIPA) , which requires jails and prisons to provide reasonable religious accommodations for inmates. It also prohibits institutions from placing a “substantial burden” on inmate religious practices.

RELIGIOUS DISCRIMINATION

Yet, Muslim inmates continue to file many lawsuits on the grounds that their religious needs are being ignored. They cite a lack of accommodation for fasting, unjust prices of religious materials (e.g., prayer rugs) and the lack of halal food. A chief complaint is the lack of access to educational materials, including such essentials as the Quran.

“It is important to the incarcerated Muslim to have a connection with the broader community, to feel a sense of belonging and acceptance. It is hard in prison for Muslims,” said Jason H from Colorado. “We would greatly appreciate volunteers to come and speak with us, give a khutba, share with us what is going on in the community. We could use Islamic materials. All our libraries are supplied by the inmates’ personal donations. The state does not provide a budget to purchase any additional materials. It would be nice to have a familiarity with some brothers, so that when we get released, we can feel like we are coming into a welcomed environment and brotherhood.”

There are very few, if any, Qurans available for use at any given prison library. There certainly aren’t enough to serve the entire Muslim population. Incarcerated Muslim communities rely on donations from the public to build their religious libraries.

“It’s one of the top asks from our students, and many say that they make a point of donating their own materials to their chaplain once they’ve completed coursework to help build the library for future inmates,” said Nabil Afifi (co-founder and development director, Tayba Foundation), who has worked with the incarcerated for more than 15 years.

Tayba Foundation, a non-profit dedicated to serving individuals and families impacted by incarceration, believes in the power of human change through holistic education, guidance and support. Their work is organized into three interrelated program areas: education, life skills, and re-entry.

MARKUP FOR BEING MUSLIM

A Pennsylvania Post review of county jails from 2020 found that certain jails give Bibles away for free, while charging for Qurans. Bibles were typically available for $8, whereas copies of the Quran were closer to $20. A prayer rug was $23 and a kufi cap $12. These prices are much higher than what these same items cost on the outside.

Both Christian and Muslim leaders have spoken out about the unjust prices for religious materials in prison. Prison wages are infamously low, with rates typically starting at pennies per hour. Some inmates get around just $20 a month. A Quran isn’t the only purchase an inmate would like to make. In addition, many necessities are only offered as commissary items, such as soap, toothpaste and feminine hygiene products — not to mention phone and video calls to family.

This makes it incredibly difficult for an inmate to afford a $20 Quran. But obtaining it is only half the battle; the other half is keeping it safe, for it could still be seized during a routine search or destroyed by fellow inmates.

“I’ve struggled with discrimination, retaliation and ignorance on all levels coming from administrations, correctional officers and inmates,” said Joe in Connecticut. “They must have acted out of either bigotry and/ or Islamophobia, disrespecting our Qurans and other Islamic texts by throwing them on the floor, tearing them and/or stepping on them during cell inspections (shakedowns).”

BEING MUSLIM WITHOUT GUIDANCE

There are fewer Muslims active in prisons than other religions, despite Muslims being overrepresented among the prison population.

“Christians in prison have literally hundreds of programs and correspondence courses. They have spiritual advisors or people from the community that volunteer to come and visit them and assist them in religious ways,” said Ali from Connecticut. “Being Muslim in here, we feel abandoned and not connected to the community. It almost feels like the community is embarrassed by us. Christians and Jews have support networks. Tayba is the closest I have seen to what they have.”

Ali believes the prison authorities were — and are — antagonistic toward Islam. He feels Muslims are seen as being against the administration and as a radical group.

“Most people fear us or hate us. We used to be open targets. That has changed. But not much. Gangs used to see us as a threat to the negativity that they stand for. At times we are usually a source of balance in keeping peace,” he said. “We continue to get harassed with receiving Islamic books and literature. All Islamic materials must be reviewed by the security administration. They even tried to deny us Sahih al-Bukhari at one time.”

While Islam ranks as the second largest faith in federal prisons, Muslims don’t have nearly enough chaplains to guide them.

In March 2020, a study showed that 84% of chaplains were Protestants, even though Protestants only make up 34% of the inmate population. Meanwhile, just 13 Muslim chaplains are working at federal prisons to provide guidance to over 11,000 Muslim inmates. Without enough chaplains, the Friday prayer is routinely canceled, hindering Muslims from practicing their faith or gathering together at all. In addition to performing their traditional functions, Muslim chaplains can advocate for resources more effectively.

WHY THE DISCONNECT?

These statistics are the result of several realities. Prisons are often located in rural settings, while many of the larger Muslim communities are based in cities and traveling to faraway prisons requires resources. Many incarcerated Muslims are Black or Latino, while many of the major mosques are run primarily by immigrant Muslims. The result, however unintentional, is a disconnect. Many of the communities that might have enough to help may not know how to do so.

To make matters worse, the Bureau of Prisons’ requirements to apply to be a chaplain add an extra layer of difficulty for

potential Muslim chaplains. They must be between 21 and 37 years old at the time of their initial appointment and have a graduate level degree in theology — a significant barrier for those who cannot afford higher education. The bureau also requires chaplains to be ordained, even though many faiths, including Islam, don’t ordain clergy. To get around this, religious leaders must provide adequate documentation of the applicant’s functioning in ministerial leadership roles.

I suffer what has become the norm of systematic racism, being a black male coming through these penal institutions, but being Muslim means a double dose of discrimination,” said Leon in Illinois. “They don’t recognize our holidays or provide us with proper feasting, as they do with all other religions. Nor will they allow speakers to come and speak to us or represent us as they do all other religions. Everything is labeled a security issue.”

It is important to the incarcerated Muslim to have a connection with the broader community, to feel a sense of belonging and acceptance. It is hard in prison for Muslims,” said Jason H from Colorado. “We would greatly appreciate volunteers to come and speak with us, give a khutba, share with us what is going on in the community. We could use Islamic materials. All our libraries are supplied by the inmates’

personal

donations. The state does not provide a budget to purchase any additional materials.”

These requirements significantly limit the pool of applicants and exclude many community members who would be wonderful chaplains.

The result is incarcerated Muslims who feel forgotten and have few resources to learn and grow in their religion. While a few institutions have robust Muslim communities with knowledgeable leaders, many smaller communities don’t even have someone who can read Arabic. Often, Tayba students end up becoming prison imams and leading their community, as they’re the only ones with access to any knowledge about Islam.

Many of our female students have reported being completely without guidance, support or options.

“Services are not offered here. The chaplain says she can’t find anyone willing to come to the women’s site,” said Laura in Tennessee. “Volunteers go to the men’s side only.”

“We have jummah and ta‘leem (learning circles), but no consistent imam to be here on a consistent basis,” said Tameka from Florida. “We are met with many roadblocks and are disrespected during Ramadan.”

“I have been targeted and mistreated for who I am and what I believe in. Not only do

HOW TO HELP

As a result, countless Muslims behind bars are desperate to learn more about their faith and getting to know their brothers and sisters in the faith. Getting access to knowledge, guidance and community will make them productive members of our communities and strengthen their iman from behind bars and upon their release.

It’s not a hopeless situation. We can help if we work together by donating Qurans, Islamic literature and our time.

“It is our duty as their brothers and sisters to help them learn their deen and support them,” said Afifi. “At Tayba, we provide guidance to this deeply underserved population. We offer courses in Islam, having created materials tailored specifically to the prison population. We also provide personal support on re-entry, reducing recidivism by helping the formerly incarcerated to set up their lives as Muslims and ultimately become the upstanding community members they want to be.” ih

Emily M. Duncan is a New York-based Canadian-born freelance writer with an undergraduate degree in theater. She is passionate about language learning, social justice and family recipes. She has worked with Tayba Foundation since 2020. Find out more about their programs and courses at taybafoundation.org.

Sticker Shock

How to Save for Hajj with a Skyrocketing Price Tag

BY MAARIYA QUADRI

In the winter of 2004, newlyweds Amy Chiang and her husband decided to put their wedding gift money toward hajj instead of a honeymoon. They performed the sacred journey for roughly $5,000 per person. Two decades later, the cost has skyrocketed to nearly four times that amount.

“Hearing that takes my breath away,” said Chiang, who works as an attorney and has three children. “Hajj is an obligation, and by making it so expensive the Saudi government is taking it out of the realm of what’s possible for most people.”

Unlike Chiang, Noor Ahmed* and her husband performed hajj before their nineteenth wedding anniversary last year. They originally had planned to go during 2020, but the pandemic put their plans on hold. The couple put aside that money for when they could go, eventually in 2023. When they saw the new post-Covid price tag, they were shocked.

Throughout their marriage, Ahmed and her husband have been mindful of their expenditures to save for hajj.

“My entire extended family lives in Egypt, and my siblings and parents visit

them frequently,” says Ahmed. “However, we have yet to go there or Pakistan or on umrah, all of which are highly expensive trips for our family of five. We didn’t want to spend on another international trip before we fulfilled our obligation toward Allah first.”

Hajj was the first time Ahmed and her husband had ever visited Makkah or traveled abroad together.

HOW TO SAVE

So how exactly does one save up for such an expensive undertaking? Chiang recommends that people open a separate hajj bank account, determine a rough cost estimate and start budgeting a little every month to afford it.

Another way could be to open a hajj account with an Islamic investment company. Iman Fund, an investment advisor to a mutual fund, has a Sharia-compliant methodology by not investing in companies that deal with interest, alcohol, gambling, adult entertainment or pork products. Instead they invest in technology and healthcare, along with oil and gas companies.

Mohamad Nasir (general manager, Iman Fund), a Sharia-compliant investment advisor to a mutual fund, recommends applying for his fund’s specific hajj account. Once this account is in place, he suggests investing a chosen amount of money each month. Even if doing so is difficult for some, there are other options.

“You can put as much money as you can at any time you want,” Nasir said. He advises against investing in the market only over one year, as it fluctuates. Instead, the ideal is to invest in the mutual fund over several years, so that even during times of fluctuation one’s money is protected. “You are accumulating your funds for hajj over time, rather than making a difficult last-minute purchase.” He also acknowledges that this special account psychologically prepares people for the responsibility to save. “This makes saving easier, rather than pulling it out of a regular investment or bank account,” he says.

IT director Haroon Hasan, a father of two from Clifton, N.J., plans to go on hajj this year. He recommends committing to a clear goal and working backward. To do this, he says, “Pay yourself first. Decide how much of your paycheck goes into savings before anything else.”

Nadia Naviwala, a teacher in Illinois, performed hajj in 2023 along with her husband

Nadia Naviwala at Hajj.

Don’t delay it,” Hashmi advises. “Whenever Allah has blessed a person with enough money and the ability to go, it actually becomes wajib (compulsory) upon them.” He speculates that people’s attitude might get in the way. “There’s never going to be the right time. I think that’s a big mistake that some people make — thinking they’re not ready yet.”

and mother-in-law. However, they went with a Pakistani group called Al-Moazzin, since they all had dual citizenship. She also knows others who have done the same. Their package still cost a pretty penny, but they wanted to go with a group that conversed primarily in Urdu for the convenience of her mother-in-law.

WHO PAYS FOR HAJJ?

Should the husband or the wife pay for this costly journey? “I think it’s a beautiful gift and reward for the husband that doesn’t take away from the wife’s reward in any way,” notes Chiang, who saved with her husband for their second hajj in 2006.

Ahmed agrees on this joint approach, especially after becoming a stay-at-home mom, saying, “For my husband, it was very important to him that he was paying his part

on his own. For us, our collective money went into it, which was mostly from my husband. Whether it comes from my income or his, I believe it’s the same.”

Hafiz Azam Hashmi, a Chicago native and group leader for Sacred Hajj, a 501(c) (3) company, states that from a Sharia standpoint, it’s not necessarily the husband’s obligation to pay for his wife’s hajj. However, he acknowledges that everyone’s financial circumstances are different.

“The husband may typically gift a certain amount of money to his wife, which she can use to afford hajj,” says Hashmi, the father of four. He also offers the flip side, saying, “Sometimes the wife is in a better financial situation and may end up gifting the husband the money.”

Hashmi’s first hajj in 2006 cost around $6,000 per person. As a single person with

very few other expenses, he was able to afford it in about 18 months.

“For hajj 2024, we at Sacred Hajj are working with our travel partner Adam Travel to offer a package of around $16-$18,000 per person, depending on the accommodations chosen,” he shares. He worries, though, about people taking on credit card debt to pay for it, for paying or taking interest is haram.

According to Naviwala, they had to cut down on the “extras” post-hajj. Ahmed, whose children are much older than Naviwala’s two girls, states that now they’re saving for their kids’ college education. They also hope to perform a family umrah soon.

WHEN SHOULD YOU GO?

“Don’t delay it,” Hashmi advises. “Whenever Allah has blessed a person with enough money and the ability to go, it actually becomes wajib (compulsory) upon them.” He speculates that people’s attitude might get in the way. “There’s never going to be the right time. I think that’s a big mistake that some people make — thinking they’re not ready yet.”

Chiang emphasizes this as well. “If you have everything and are delaying it, that’s scary,” she says. “What if Allah asks, ‘I gave you all this, so why didn’t you go?’”

One factor can be familial restraints, such as leaving young children behind. Some young couples are opting for hajj before starting a family. Others have family members who are willing to watch their children while they make this trip of a lifetime. Start with making the purest intention and working toward it. Ask God to make it happen with full sincerity, and doors that you didn’t even know existed can open for you.

God understands each person’s intentions, circumstances and efforts.

Hadith compilations by al-Nasa’i, Ibn Majah, Ibn Khuzaiymah, Ibn Hibban and others proclaim that the Prophet said that all pilgrims are God’s guests.

“You never know what could happen; it’s a fard for which we are held accountable for not doing when we could have,” Ahmed states. “So do your best to make it happen, and Allah will take care of the rest.” ih

*Name changed for privacy of the interviewee.

Maariya Quadri, an avid reader and nature lover, lives in Illinois with her family. A pre-law student pursuing communications and technology, she volunteers as a community relations commissioner for her village and works as a youth mentor.

While in the tents of Mina, Hafiz Azam Hashmi listens to a talk from group scholar Mufti Rabbani of IAGD, Detroit.

POLITICS

Government by the Highest Bidder

AIPAC, Foreign Interest Lobbies and Legalized Bribery Drive American Foreign Policy

BY LUKE PETERSON

AIPAC has been on a spending spree. In the last quarter of 2023 and in the first two months of 2024, it has been working overtime pouring millions of dollars into the outstretched hands of avaricious American politicians on both sides of the aisle in the politically divided United States. Its current spree is setting records; in November 2023 alone the fervently pro-Israeli political action committee donated $3.7 million dollars to politicians — ostensibly to fund t heir election campaigns. According to the Federal Election Commission, this one-month total marks the single highest month of giving in AIPAC’s famously generous history.

The largest single recipient of this lavish aid was Rep. Richie Torres (D-N.Y.), whose November 2023 gift totaled more than $200,000. In return, he has suddenly become incredibly vocal in his criticism of fellow party members who have been outspoken against Israel’s indiscriminate bombing in Gaza. This progressive end of the Democratic Party in federal government, the pejoratively named “Squad,” includes diverse, female party members like Ilhan Omar, Rashida Tlaib and Alexandra Ocasio-Cortez.

Tlaib, a Palestinian-American, has publicly called upon the Biden administration to denounce Israeli war crimes in Gaza and end military aid to Israel. Torres responded to legislation designed to mitigate the prolific death and destruction wrought by Israel by voting with nearly all House Republicans to censure Tlaib for “promoting false narratives” about the situation in Gaza and, absurdly, for “calling for the destruction of the state of Israel.”

Donald Shaw, writing for https://truthout.org (Jan. 3), reported that Torres received his largest single payment — about a third

of the overall $200,000 haul — just one day after he voted to censure his colleague and fellow party member.

And Torres is not alone. House Minority Leader Hakeem Jeffries (D-N.Y.), the second largest recipient, has come out strongly against conditioning all or part of the annual $4 billion aid package to Israel and has continued to loudly and proudly proclaim his support for Israel. His devotion to Israel has paid off, literally. According to Open Secrets, AIPAC has gifted him more than $1,250,000 over the last decade. As payment for his support of Israel’s ongoing post-Oct.7 indiscriminate bombing of Gaza, it awarded him an additional $200,000 contribution to his future electoral campaigns. It seems clear that being a vocal supporter of Israel in Washington, in addition to being a vocal critic of voices championing Palestinian humanity, pays very well indeed.

But AIPAC is far from unique in using financial leverage to steer Washington in the direction of specific policy outcomes. Indeed lobbying, technically defined as “the deliberate attempt to effect or to resist change in the law through direct communications with public policymakers including legislators, legislative staff, and executive branch officials,” has long been entrenched in American politics — even predating the establishment of the federal government (Ostas, D. T. [2007]. “The Law and Ethics of K Street.”

The AIPAC PAC is the largest pro-Israel PAC in the U.S. and contributed more resources directly to candidates than any other PAC. 98% of AIPAC backed candidates from both parties won their general election races in 2022.

Business Ethics Quarterly, 17(1), 33–63. http://www.jstor.org/stable/27673157).

Jan. 21, 2010 will mark the day when the Supreme Court’s ruling in Citizens United v. Federal Election Commission, a controversial (5:4) decision that reversed century-old campaign finance restrictions and enabled corporations and other outside groups to spend unlimited funds on elections.

During the colonial period, land agents and manufacturing and shipping firms’ representatives beseeched lawmakers to advance the policies most favorable to their interests. Adopting tactics learned from negotiations with British parliamentarians, these special interest groups provided lavish gifts and decadent suppers to legislators. After the revolution, groups organized to petition the newly created federal government for preferential laws around commerce, trade, traffic and taxes.

For example, former soldiers in the Continental Army of Virginia lobbied Congress for the back pay they felt they were owed for fighting the British. Their success quickly taught them that, when petitioning the government, there was strength in numbers. But this strength was clearly not nearly as formidable as the strength of the dollar.

By the 1870s, the United States was in the midst of the Gilded Age, a period of profound

division between haves and have-nots. In the full embrace of the Industrial Revolution, hand-to-mouth workers could scarcely sustain themselves on the paltry wages paid by their industrial managers in the North; freedmen and sharecroppers continued to be brutalized and denigrated in the South. But lobbying continued in Washington apace with well-known lobbyists serving as indispensable middlemen between big business and lawmakers on the take.

Perhaps the most famous member of this clique was Sam Ward, the “King of the Lobby,” whose lavish parties and easy-going charm were the stuff of legend among the propertied and influential classes. In 1875, though, in a rare case of a court bringing lobbying to heel, Ward was charged and ultimately convicted of bribery. But despite this, he famously quipped, “I do not say I am proud—but I am not ashamed—of the occupation.” Further restrictions on lobbyists, both foreign and domestic, were still to come (“Lobbying Timeline.” [July 2014] https://www.opensecrets.org/resources/ learn/lobbying_timeline.php).

In 1938, Congress passed the Foreign Agents Registration Act, which forced representatives working for foreign political or domestic capital interests to disclose their relationships with politicians. The act was

intended to make it easier for officials to identify colleagues who had any connections with, or even sympathy for, Germany’s burgeoning Nazi Party and the fascist ideology it represented. Congress worried that those officials with interests in Germany would become a fifth column and begin to flood American airwaves with pro-Nazi propaganda just as the U.S. was moving closer to war against Germany. Narrow in scope though it was, this act marked the first sig-

between lobbyists and lawmakers, and even then, only when a specific piece of legislation was the exclusive topic of discussion. This extensive mitigation opened the door for the return of old school American lobbying and all but ensured that no federal court would ever catch or prosecute any of its violators. Lawlessness through lobbying had returned to Washington.

By the 1980s, lobbyists from every major corporate interest made permanent landfall

And so lobbying remains part and parcel of our government’s function. More than that, it remains an essential pillar of the American system, a legitimated form of barely regulated bribery enshrined within the right “to petition the Government for a redress of grievances” and sustained by generations of legal precedent selfsustaining policy decisions.

nificant piece of legislation concerning the widespread practice of lobbying passed by the U.S. government.

After the war and amidst continuing fears over the undue foreign influence within the federal government, Congress passed the Lobby Registration Act of 1945, identifying professional lobbyists as anyone who spent at least half of his/her working hours directly lobbying members of the U.S. government.

In addition to being publicly identified as professional lobbyists, these individuals now had to register with the Secretary of the Senate and/or the Clerk of the House of Representatives and file quarterly reports disclosing the details of their activities within these bodies. The registration, regulation and transparency inherent within this act identified lobbying as a problematic practice on Capitol Hill and attempted to curb the influence of prolific donors and outside operators within the American halls of power.

But the postwar trend of leaning toward transparency of governmental operations naturally couldn’t last. In 1954 (United States vs. Harriss), the Supreme Court narrowed the act’s purview by determining that it applied only to face-to-face meetings

in Washington, wining and dining Senators and Representatives without any concern for the legal consequences. Eventually the recklessness that inevitably results from abandoning regulation led to systemic abuse. In 2004, Jack Abramoff, a Gilded-Age style lobbyist, was arrested for bribery, fraud and embezzlement and ultimately convicted for what had become common practice among lobbyists overseen and embraced by the Washington elite. This conviction, and the common knowledge that bribery was rife in Washington, led to the passage of the comically titled 2007 Honest Leadership and Open Government Act. Lobbyists were now required to file reports twice per quarter, and the size and scope of the gifts congresspeople were allowed to receive from them were limited (“Lobbying Timeline.” [July 2014]. https://www.opensecrets.org/resources/ learn/lobbying_timeline.php).

But even these miniscule restrictions on the tradition of legitimate bribery were considered too onerous. The solution was simple: rebranding. As a result, since 2011 the number and expenditure of professional lobbyists has decreased dramatically. During that same period of time, though, the number of “advisers,” “consultants” and

POLITICS

“counselors” working on behalf of foreign and domestic interests has risen precipitously. And despite its lofty title, federal legislation has not yet caught up to this completely predictable loophole.

And so lobbying remains part and parcel of our government’s function. More than that, it remains an essential pillar of the American system, a legitimated form of barely regulated bribery enshrined within the right “to petition the Government for a redress of grievances” and sustained by generations of legal precedent self-sustaining policy decisions. These developments leave AIPAC and other blindly unapologetic pro-Israel super-PACs, like the Democratic Majority for Israel, comfortably unconcerned about their conduct within the American political circus. It also leaves the status quo, wherein vocal supporters of Israel are financially rewarded while critics of Israeli brutality are categorically censured, as the operating order of the day.

To date, AIPAC has contributed more than $18 million to candidates for office in the 2024 election cycle. Experts suggest that they will spend more than $100 million in Democratic primaries alone before this year’s election cycle is over. To date, Israel has killed more than 30,000 Palestinians in the Gaza Strip since October 2023.

But AIPAC is far from unique in using financial leverage to steer Washington in the direction of specific policy outcomes. Indeed lobbying, technically defined as “the deliberate attempt to effect or to resist change in the law through direct communications with public policymakers including legislators, legislative staff, and executive branch officials,” has long been entrenched in American politics — even predating the establishment of the federal government (Ostas, D. T. [2007]. “The Law and Ethics of K Street.” Business Ethics Quarterly, 17(1), 33–63. http://www.jstor.org/stable/27673157). Jan.

21, 2010 will mark the day when the Supreme Court’s ruling in Citizens United v. Federal Election Commission, a controversial (5:4) decision that reversed century-old campaign finance restrictions and enabled corporations and other outside groups to spend unlimited funds on elections. 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 has been in stock with online booksellers since April 2024 (https://anthempress.com/politics-and-international-relations/ the-u-s-military-in-the-print-news-media-hb).

The Influence of Islam

The

Deen

Tour Makes Waves Online

BY SHABNAM MAHMOOD

Social media has become a powerful tool for Muslim youth to navigate today’s digital world, and some of them are changing the game when it comes to creating content. While some use content creation as a fun path to engaging followers in their interests, others use it as an influential da‘wa tool.

Among these game-changers is Floridabased Deen Tour, a dynamic Sudanese trio that has garnered a significant following and made a profound impact with their Islamic content podcasts. With nearly half a million followers on Instagram @deentourr and 300K on TikTok, their engaging content, from epic pillow fights over Islamic trivia games to thought-provoking

discussions, they have sparked a vast response from followers, demonstrating the power of their da‘wa efforts and inspiring others to follow suit.

Brothers Hussain and Osman Hafiz, along with cousin Osman Sir, grew up together sharing everything, even their love of Islamic knowledge. Each of them embarked on a journey in Islam that involved reading about the deen, following scholars and researching topics that spoke to them. They often discussed these topics, testing each other’s knowledge and learning from one another. A wrong answer would send them flying to research the right one, build upon it until they understood, only to return the following week

Hussain Osman, Hafiz Osman and Osman Sir.

with more questions and knowledge to share. They found contentment in learning more about the deen.

DE(EN)-TOUR IN LIFE

The idea for Deen Tour budded when the trio decided to help others through their love of Islam. Hussain thought of a podcast, a popular medium among their peers, and shared the idea with his brother and cousin.

“I’m young now. I’m choosing Islam. I’m choosing to call people to Islam,” said Hussain in an interview with Islamic Horizons. “Being famous or called an ‘influencer’ is not the goal. Islam has influenced us. Look at the way Islam has changed our lives and changed the lives of my brothers [in Islam]. It’s allowed us to grow and move forward.”

The podcast sought to talk about life while keeping Islam central to the conversation to have a positive impact on Muslim youth. As the trio explains, the name “Deen Tour” came about because “Life is like a detour; we just use the deen (the Islamic way of life) to navigate it.”

Sir echoes these sentiments. “I’ve always wanted to help people, and Allah gave me a way to help people out in the best way.” He added, “Our goal is to impact the youth. Because you’re young, you will be living your life doing whatever. But the best type of life you want to live is worshiping the Creator, because that’s what we’re put on Earth for. Nothing else makes sense.”

Being famous or called an ‘influencer’ is not the goal. Islam has influenced us. Look at the way Islam has changed our lives and changed the lives of my brothers [in Islam]. It’s allowed us to grow and move forward.”

With the temptations facing their generation, how exactly did they choose this path? Hafiz says Allah’s mercy guided them toward Islam and helped others do the same. Sir explains that he came to learn more about his deen through reading the Quran. It was verses such as “How can ye reject the faith in God? — seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again, to Him will ye return” (2:28) that gave him pause.

USING THE INTERNET AS A DA‘WA TOOL

Hussain says action motivates him. He wonders how often people act upon the Quran. They may read it or recite it beautifully,

but do they act upon the verses? While this thought gives him some introspection about everything he speaks of, he needs to follow reading by action. If he doesn’t do so, he fears that he’s being a hypocrite.

Another motivation is the internet. Similar to how Prophet Muhammad (salla Allahu’ alayhi wa sallam) gave da‘wa by going out into the streets, now there is the internet. Despite how many people think that youth waste their time on the internet, Hussain felt he could use that for good. “If people are addicted to their phones, at least we’re bringing beneficial knowledge of Islam to them.”

Hafiz credits his parents for their influence on the group’s ventures. His mother often quotes hadith and encourages them to

explore their deen, learn and teach. At first, their parents were skeptical of their social media idea; however, once the trio explained their vision and pursued a halal path to Islam for themselves and others, they understood. Their mothers encourage others to see what the boys are doing and promote their podcasts and social media channels, which have been instrumental in growing their popularity.

The trio’s unwavering dedication to their venture comes from the influence of their hard working immigrant parents who worked tirelessly to provide for their families. However, the normal parental expectations haven’t changed — they are still expected to balance their regular lives with their online world.

“I think [that] as parents, we modeled the religion well for the kids to see,” said Hafiz’s mother. “They see us prioritize prayer; they see us reading the Quran and fasting. We show the beauty of religion and how important it is in our lives, which naturally falls onto the children. My aspiration is to see them continuing the path they are on. So long as they hold on to and prioritize the deen, I am satisfied.”

So, with the podcast, TikTok and Instagram pages, what’s next for the trio? As with most youth, merchandise! The Deen Tour wants to venture into clothing with sweatshirts and similar items. This ambitious group has even written an eBook titled “Guided by Purpose.” After finishing umra, they began discussing the book’s idea of finding the purpose of life in worship. The trio also wants to travel to mosques and conduct youth events in their unique style of talks and fun activities. These plans will surely excite their followers and the wider Muslim youth community.

Deen Tour has undoubtedly made an impact in a very short time. Time will tell if these youth can maintain their presence in the challenging landscape of social media. However, if their intention remains steadfast, it appears they’re in it for the long haul. ih

Shabnam Mahmood is a writer and educational consultant in Chicago.

Hussain Osman, Hafiz Osman and Osman Sir performing umra.

Nurturing Mental Health How the Quran Can Help Cleanse Our Mind

BY SYED IMTIAZ AHMAD

Our minds work continuously to process what comes our way through our senses of hearing and seeing , and the corresponding impressions that these and other senses create in our mind. Our mind distinguishes us from other forms of life. Happenings in the surrounding world can shape our mind in ways that we don’t always consciously realize.

Consider, for example, that a person hits another person for no discernible reason. You hear and see it happening, but what matters is how you react to it. Do you simply ignore it or intervene? If you choose the former, the likely impression created within your mind is that hitting another person may be okay. You may then behave that way on impulse.

Impulsive behavior develops when we don’t process what we hear and see. The proper development of behavior requires such processing and influencing your mind properly, namely, according to what you may consider a desirable behavior.

Behaving in a way that you may often regret without any intention to correct it

can lead to mental disorders. Sometimes you may develop a dual personality. Personality development professional Linda Ferguson, author of “Your Authentic Self- Inner and Outer,” says, “An outer self represents the personas you display. The inner self contains your values, beliefs, personality. It often results from a feeling that you must stuff down or hold back those aspects for fear of offending someone” (https://management. org/). It causes stressful situations and ultimately may lead to mental disorders.

The Quran repeatedly mentions the interplay of hearing, seeing and mind impressions and shows the pathways to good mental health: “By the soul, and the order given to it, and its enlightenment as to its wrong and right, truly he succeeds who purifies it and fails who pollutes it” (91:7-10).

Mental Health America (MHA; founded 1909) is dedicated to promoting mental health and wellbeing. Among some of the commonly known causes identified by MHA are genetics, environmental influences, stressful events, childhood trauma,

negative thoughts, unhealthy habits, drugs, alcohol and brain chemistry.

Causes such as genetics and brain chemistry are beyond the scope of this article, for nurturing alone may not be effective in these cases.

Our passions and desires, while generally good for personal development, can also lead to toxic situations. American philosopher and social thinker Eric Hoffer (d.1983) once remarked, “Our frustration is greater when we have much and want more than when we have nothing and want some. We are less dissatisfied when we lack many things than when we seem to lack but one thing” (Geoffrey James, “In 1951, America’s Greatest Philosopher Predicted Where We’d Be in 2019”, Inc.com, Oct. 28, 2019). This profound observation points to the complex relationship among desire, possession and satisfaction, the paradoxical nature of human longing and the intricate interplay between abundance and scarcity in our pursuit of contentment. “Do not follow your vain desires, because they will mislead you” (38:26).

Polymath Abu Zayd Ahmed ibn Sahl al-Balkhi (d.934), in his Masalih al-Abdanwa Anfus (“Sustenance of the Soul,” trans. Malik Badri (IIIT, 2013), wrote, “The psychological symptoms that afflict a person are those such as anger, sorrow, fear, panic and other similar manifestations.” He talks about the soul or spirit stemming from the human

mind and how to keep its components in a state of wellbeing and harmony to avoid the psychological disorder that it may face. He further adds, “The human soul can be healthy or unhealthy in the same way that its body can be healthy or unhealthy. When the soul is healthy, all its faculties will be tranquil without any psychological symptoms manifesting such as anger, panic, depression and others. You need to protect the soul from outside elements such as you hear or see that may worry or disturb you causing arousal of negative emotions.”

What are some of the foundations for nurturing the human mind of children, adolescents or adults? First, learn from what comes our way, from what we hear and see, and read stories or information coming to us from a variety of other sources. Learn from the environment that influences you, but don’t accept everything blindly. Ignorant people think that whatever they know is all that there is to know. But intelligent people, on the other hand, are only too aware of just how much more there is to know.

We nurture children by talking to them

The Quran repeatedly mentions the interplay of hearing, seeing and mind impressions and shows the pathways to good mental health: “By the soul, and the order given to it, and its enlightenment as to its wrong and right, truly he succeeds who purifies it and fails who pollutes it”(91:7-10).

MENTAL HEALTH THROUGH THE LENS OF THE QURAN

The Quran guides us to nurturing mental health through some key concepts, words and phrases. The first concept is that of two inherent positive and negative forces active within the human mind. One force guides us to positive mental health; the other tempts us to actions that cause mental ill health. Suppose you want to say something to someone. One may ask oneself “Should I just go ahead and say it? Or think it over before saying it? How should I say it? Having said that, should one question oneself whether it was said the right way or should have been expressed differently?”

Think before you act and reflect on your actions for any deficiencies that need to be overcome. Doing so will lead you to the desired behavior by nurturing your mind positively. The Quran calls this al-nafs al-lawwama (75:2-3), a questioning mind. On the other hand, a proud person may just say whatever comes to mind and act impulsively. Uncontrolled impulsive behavior can harm others and may lead to mental disorder. The Quran calls this al-nafs al-ammara, a mind driven by impulse and prone to misguidance (12:53). The behavior becomes erratic, leading to mental health disorders.

about what’s going on around us, reading them stories leading to questions and answers, drawing lessons to shape behavior and preparing for dealing with situations to avoid mental disorders. The Quran describes the first part of this process as tadhakkur (recollections of happenings around us; 51:55, 58:19 and 87:9-11), followed by thoughtful reflections (tafakkur; the pointers for our way of life (2:266; 7:176; 6:50; 10:24).

Nurturing the mind leads us to develop insights and prudence (tadabbur) and be aware of our choices. The Quran “is a book sent down to you full of blessings so that you may meditate on its signs and that men [and women] of understanding may be duly guided” (38:29).

CLEANSING OUR MIND

Our body collects dust and dirt from our surroundings, and so we wash it regularly, take showers and use cleansing agents and sanitizers to prevent infections. Likewise, what we hear and see continually creates impressions in our mind. Just like our body, our mind also needs constant cleansing. This, however, often gets neglected because we may lack consciousness about what’s happening in our mind. Thus we need to cleanse it from all that affects it negatively.

The key to this process is constant reflection on what we hear and see and sense, paying particular attention to the negative impressions entering our mind. Just as the dust and dirt on our bodies must be removed, these negative impressions must be corrected thoughtfully to train ourselves for the desired behavior. The Quran calls this tarbiyyah (psychological training). The Quran is “a blessed book …meditate on its signs” (38:29). Popular literature points to meditation for preventing mental disorders (https://quietkit.com/#benefits-of-meditation). Prioritizing regular mental, physical and spiritual cleansing can help you keep functioning at your best.

The MHA lists drugs and alcohol among the causes of mental disorders. The American Psychiatric Association also considers gambling a source of mental disorder (“What is Gambling Disorder?” https:// www.psychiatry.org/). Many who indulge in these activities often become addicted. Drugs, alcohol and gambling are self-inflicted causes of mental disorders. Many people maintain that these provide mental relaxation in small amounts. While this may be true in some cases, such relaxations often become addictions and are common sources of mental disorders. “They ask you concerning wine and gambling. Say: ‘In them is great misdeed, and some benefit, for people; but the misdeed is greater than the benefit” (2:219).

Are humans born with an inner essential nature that separates them into what predetermines their ultimate behaviors? Psychology Today defines nature as the innate biological factors (“Nature vs. Nurture”, https://www.psychologytoday. com/). Nurture, on the other hand, refers to upbringing or life experience: “Your Lord created you from a single spirit” (4:1). This means humans are born with similar underlying capacities. Barring genetic differences that may be inherited or the result of a chemical imbalance in our brain at birth, our capacities can be nurtured into positive human development or tempted to do negative things that may lead to mental disorders. Both nature and nurture play a role in psychological development, one that at times manifest in complex ways. ih

Syed Imtiaz Ahmad (professor emeritus, Eastern Michigan University) is president of the Professional Education Endowment Foundation (Canada). He has served as ISNA’s vice president and president (1990-92); vice president and president of ISNA-Canada; chairman of ISNA-Canada School Board; and president of the ISNA Human Development Institute (Canada).

Disintegration of the Swedish Model

A Beacon of Social Democracy’s Slow Swing Toward Ethnonationalism

BY EMIN POLJAREVIĆ

The father of Sweden’s welfare society (folkhemmet) is arguably Tage Erlander (d.1985), the country’s Social Democratic prime minister for 23 years. Erlander’s Sweden was marked by a strong economy, progressive taxation, military neutrality and an expansive social safety net that included universal healthcare, free education and substantial public pensions. For those and many other reasons, this Nordic country of 10.7 million people was traditionally celebrated as a beacon of social democracy known for its commitment to fairness, equality and solidarity. The resulting wide-ranging welfare system and economic stability was called “the Swedish model.”

Its enviable sociopolitical stability and economic prosperity were secured by the delicate stewardship of a large state apparatus, increased work migration, the self-regulating employer-employee system and a stable industrial base that supplied the world with high quality steel, music (ABBA), cars (Volvo), furniture (IKEA), weapons (Bofors), even the ubiquitous zipper and a range of various technological products.

The ideological vacuum among the relatively homogeneous population left by the intense pre-WW2 secularization processes was increasingly filled with the secularized traditional principles of equality and solidarity. Social democracy, just like 19th-century Lutheranism had in many ways, provided an underlying state ideology that was embodied by a robust civil society engagement.

At the heart of this engagement was the concept of “popular education” (folkbildning), a notion as revolutionary as it was simple. Springing from the Lutheran belief that education should be holistic, it involves the entire human being and holds intrinsic value beyond the mere acquisition of skills. Folkbildning champions the idea that learning is a voluntary free endeavor, one in which individuals aren’t just passive recipients of

SWEDEN BEGINS TO CHANGE

Yet every story, no matter how idyllic, has its shadows. In many ways, the evening of Feb. 28, 1986, marked a turning point in Sweden’s narrative. The assassination of Prime Minister Olof Palme, the heir of Erlander’s legacy and a towering national political figure, sent shockwaves throughout the nation. Palme was a strong supporter of geopolitical neutrality, welfare state principles and forcefully opposed to apartheid in South Africa and the U.S. war on Vietnam. This still unresolved murder was more than a personal tragedy; it symbolized the toxic and dangerous levels of hatred for the social democratic project among segments of rightwing political circles.

These circles ranged from mainstream conservative parties that disagreed with the extent of state intervention in the economy and sought more market-oriented reforms to more extreme elements that opposed the Social Democrats on ideological grounds, including far-right and fascist groups that were vehemently anti-communist and nationalist.

knowledge, but active creators of their own learning journey. This philosophy ensured that values like solidarity and fairness weren’t just theoretical concepts, but actual lived experiences guiding civil society activism and engaging large segments of the population.

A lion’s share of civil society organizations took the forms of associations and local organizations created around the idea of educating the public through sports, handcrafting and other creative arts. The main idea behind folkbildning is that learning ought to involve the entire human being, because it has an intrinsic value of its own.

Another important aspect is that folkbildning is not only voluntary and free, but also that participants create the learning process. In many ways, this idea and practice has enabled large-scale broad and well-anchored citizen participation. Values such as solidarity, fairness and equality became some of the guiding principles through which civil society activism came to — and continues to — engage large segments of Swedish population until today.

The assassination also hinted at an underlying turmoil, suggesting that the Swedish model’s seamless fabric was beginning to fray at the edges. The country eventually became part of the “Great Capitalist Restoration” of the 1980s and 1990s. In most, if not all, traditionally democratic and industrially advanced countries, this has resulted in the retrenchment of the welfare state, as evidenced by sizable reductions in social spending, tax cuts, deregulation and privatization, along with a weakening of the influence of organized labor — in effect, dismantling the Social Democratic party’s core policies.

In the aftermath of the Berlin Wall’s fall, during the early 1990s we also observed rapid economic deterioration, social segregation along ethnic and class lines, in addition to radical school reforms overlapping with a rapid increase in refugee intake from the wars in Bosnia and the Horn of Africa. Fast forward to the 2000s, and the gradual weakening of the “Swedish model” sparked further cracks in the welfare system that followed the increased segregation and higher poverty levels that fueled the rising crime rates, drug consumption and, subsequently, gang violence. By the time of the 2008 financial crisis and a number of terrorist attacks in Europe, Swedish society’s perception of security and multiculturalism had shifted dramatically to the right.

Jimmie Åkesson, president of the right-wing populist Partiledare för Sverigedemokraterna (Sweden Democrats) (left) with Israeli minister of Diaspora Affairs and the Minister for Social Equality Amichai Chikli. Akesson is, in a way, the face of Sweden’s decline.

Neo-liberalism, emerging as the new global economic orthodoxy, catalyzed a cascade of effects that undermined the country’s long-standing principles of solidarity, fairness and equality. These processes were most vividly manifested during the 2010s, a decade that witnessed a seismic shift toward higher levels of privatization, thereby weakening the state’s support for civil society organizations, and the rise of Islamophobia, populism and ethnonationalism.

Their journey is emblematic of the broader challenges facing civil society in an age of the paradox of globalization and rising nationalism.

A WARNING FROM JOHANNES ANYURU

The award-winning Swedish-Ugandan writer Johannes Anyuru, 45, himself a Muslim born in Sweden, has captured some of the scariest effects of this change. In one of his books, “They Will Drown in Their

Once a model of social democracy, the broader society is now grappling with how to navigate these turbulent waters and seeking ways to redefine itself while retaining the core values that have guided it for so long.

In the light of Russia’s invasion of the eastern parts of Ukraine in 2022, Swedish political elites headed by a conservative government and supported by a far-right party ended the country’s 200 years of military neutrality by joining NATO. This marked another fundamental step away from the “Swedish model,” which is by now only a memory.

Not only have these processes of change threatened the inclusivity and progress that Sweden was once known for, but they have also cast long shadows over its societal fabric. Once a model of social democracy, the broader society is now grappling with how to navigate these turbulent waters and seeking ways to redefine itself while retaining the core values that have guided it for so long.

This has had a profound effect on entire populations and even more so on religious and ethnic minorities. For instance, Swedish Muslim civil society organizations are scrambling in utter panic to find ways to maintain their identity and faith in an increasingly hostile environment. Their struggle is not just about survival, but about finding a voice in a society that traditionally prided itself on inclusivity and openness.

Organizations such as Ibn Rushd (Study Association), Muslims for Peace and the Bosnian Muslim Youth Organization often highlight the Swedish experience with folkbildning and civil society activism and are searching for a way to be part of a society that is increasingly wary of diversity.

Mothers’ Tears” (Two Lines Press, 2019), Anyuru tells a reflective and cautionary tale that intertwines Sweden’s present societal tensions with a dystopian vision of its future. The book delves into themes of marginalization, focusing not only on Muslims but also on other groups facing prejudice, thereby emphasizing the importance of understanding and dialogue across different communities. It oscillates between despair and hope, suggesting that the future isn’t fixed but can be shaped by collective action today.

A reminder of the Swedish past, a time when solidarity and fairness were the guiding principles, Anyuru’s novels serve as a poignant commentary on the challenges to openness and freedom in contemporary Swedish society. Given this context, he advocates for a reevaluation of societal ethics toward inclusivity and understanding. His works are not just speculative fiction, but meaningful explorations of how to navigate the complexities of identity, belonging and societal change to avoid a dystopian future in which Islamophobia and injustice are institutionalized realities. As Swedes, both old and new, navigate the new social, economic and political landscape, Anyuru’s narrative represents a reflective and cautionary tale that intertwines present societal tensions with a dystopian vision of the future.

Anyuru inadvertently points toward the importance of community-based education and activism in fostering a society that is inclusive, equitable and perhaps even united in its diversity. As Sweden continues to grapple with the realities of a rapidly changing world, the principles of folkbildning and the spirit of civil society activism become more relevant than ever, for they are guiding the country toward a future where everyone, regardless of background or belief, can find their place and make their contribution. ih Emin Poljarević is an associate professor of Islamic studies at Universiti Brunei Darussalam.

The English King Who Wanted the Sharia

Did King John Offer to Make Islam England’s State Religion?

BY MISBAHUDDIN MIRZA

Two years before King John Lackland (ruled 1199-1216) was forced to sign the Magna Carta (June 1215), he unsuccessfully tried to make England an Islamic nation. This is documented in the “Chronica Majora,” written a few years after the event by the Benedictine monk Matthew Paris.

Over the centuries, most Western historians have either dismissed the entire episode of the English emissary to Caliph Al Nassir’s (1199-1213) court or the section of Paris’ text where King John offers to make Islam England’s state religion.

This dismissive attitude could be due to misplaced nationalism or to the selective amnesia of England’s precolonial era of isolation and vulnerability. Even at the beginning of Elizabeth I’s reign (1558-1603), England was desperately pleading with the powerful Ottoman sultan, as well as to the rulers of Morocco and Iran, to establish trade and military ties.

Jerry Brotton (professor, Renaissance studies, Queen Mary University of London; author, “The Sultan and the Queen: The Untold Story of Elizabeth and Islam” ([Viking, 2016]) writing in the New York Times, says “In the 1580s she signed commercial agreements with the Ottomans that would last over 300 years, granting her merchants free commercial access to Ottoman lands. She made a similar alliance with Morocco, with the tacit promise of military support against Spain…. Elizabeth began writing letters to her Muslim counterparts, extolling the benefits of reciprocal trade. She wrote as a supplicant, calling Murad ‘the most mighty ruler of the kingdom of Turkey, sole and above all, and most sovereign monarch of the East Empire’ (“England’s Forgotten Muslim History,” Sept. 17, 2016).

Queen Elizabeth also played on their mutual hostility to Catholicism, describing herself as “the most invincible and

most mighty defender of the Christian faith against all kinds of idolatries.” Like Muslims, Protestants rejected the worship of icons and celebrated God’s unmediated word; Catholics favored priestly intercession. She deftly exploited the Catholic conflation of Protestants and Muslims as two sides of the same heretical coin. Her policy held off a Catholic invasion, transformed English tastes and established a new model for joint stock investment that would

eventually finance the Virginia Company, which founded the first permanent North American colony.

It turns out that Islam, in all its manifestations — imperial, military and commercial — played an important part in the story of England. Today, when anti-Muslim rhetoric inflames political discourse, it is useful to remember that our pasts are more entangled than is often appreciated.

Brotton describes England’s status in 1580 under Elizabeth I, “The trouble was that the Muslim empires were far more powerful than Elizabeth’s little island nation floating in the soggy mists of Europe” and presents the Muslims’ position as “The Ottoman authorities saw their ability to absorb people of all faiths as a sign of power, not weakness, and observed the Protestant–Catholic conflicts of the time with detached bemusement. Some Englishmen even converted to Islam.”

King John had ruled England almost 400 years before Elizabeth I. His predecessor, King Richard I, had bankrupted the Angevine empire to raise funds for the unsuccessful Third Crusade. When Richard was captured, a ransom of 150,000 marks — 65,000 pounds of silver, estimated at three times the English crown’s annual income — had to be paid to the Holy Roman emperor.

John inherited this impoverished kingdom. His problems soon began increasing at an exponential rate. When asked to mediate between the rival Lusignan and Angouleme families, John married Isabella, the heiress of Angouleme, who had been betrothed to Hugh de Lusignan. The ensuing war deprived John of Normandy, Anjou, Maine and parts of Poitou — thus losing the vast Angevin Empire to Philippe II Auguste of France. Then his barons revolted and seized London.

In 1208, Pope Innocent III served an Interdict on England, after King John refused to accept the pope’s appointee, Stephen

King John (Tomb effigy, Worcester Cathedral)

Silver Penny of King John, courtesy:

According to Paris, King John sent a delegation to the Almohad caliph al-Nasir in which he offered to convert and make his kingdom a tributary of the caliph.

Langton, as Archbishop of Canterbury. This prevented church worship, marriages, burials and baptisms. Three years later he excommunicated John, thus absolving the king’s subjects from their oaths of allegiance. This gave the barons’ their reason for revolting and allowing the French monarch to invade England to remove John from power.

With these seemingly insurmountable troubles at home, King John sent a delegation to Morocco’s Almohad Court in 1212. This delegation is the subject of Ilan Shoval’s groundbreaking “King John’s Delegation to the Almohad Court (1212): Medieval Religious Interactions and Modern Historiography” (Brepolis Books, 2016), which discusses this remarkable event described in Matthew Paris’ “Chronica Majora” (1259; Cambridge University Press, 2012; first published in 1883). According to Paris, King John sent a delegation to the Almohad caliph al-Nasir in which he offered to convert and make his kingdom a tributary of the caliph.

Writing in The Times (“The King who wanted Sharia England,” Feb. 16, 2008) Graham Stewart states, “If Matthew Paris is to be believed, this was the background to perhaps the most bizarre diplomatic initiative in English history. John dispatched

Thomas of Edrington, Radulus, son of Nicholas Esquire, and a cleric, Robert of London, on a top-secret mission to Morocco. On arrival, they approached the powerful Almohad caliph, Muhammad an-Nâsir. Their task was to win his military assistance to help to see off John’s converging enemies. Paris claimed that they brought a letter from the King offering to place England at the Caliph’s disposal and promising that John ‘would not merely relinquish the Christian faith, which he considered vain, but would adhere faithfully to the law of Muhammad.’”

In his book review, Joel Pattison states, “The embassy story has, understandably, attracted critical attention from English historians from the Victorian era to the present, whose views range from wholesale dismissal of the embassy as a malicious fiction, to a more nuanced acceptance of the bare outlines of an English diplomatic mission to Morocco without any offer or conversion or subjugation. Shoval’s contribution to this historiography is a thick reading of the embassy episode in the wider context of Iberian-Almohad diplomacy, religious polemic, and English chancery records. Considering Paris’ well-known animus against John and his awareness of earlier treaties between Christian monarchs and the Almohads, Shoval argues that Paris’

account is suggestive of an authentic diplomatic mission that aimed at a ‘fairly standard offer of a defensive alliance’ between John and al-Nāsir as part of John’s grand campaign to confront Philip Augustus. Furthermore, he argues, Robert of London’s alleged discussion with the caliph about St. Paul could indicate a real conversation between the two informed by longstanding Muslim anti-Christian polemic and by Robert’s possible status as a converted Jew. While Shoval’s overall conclusion about the possibility of an AngloAlmohad alliance in 1212 is plausible, he occasionally relies on a rather strained reading of Paris’ text to advance the argument.”

Gabriel Ronay, author of “The Tartar Khan’s Englishman” (Orion Publishing Group, 2001), commenting on Stewart’s article in The Times, says, “Graham Stewart’s historical might-have-been, ‘The King who wanted Sharia England’ (Feb. 16), has in fact been in the public domain ever since the publication of my book ‘The Tartar Khan’s Englishman.’ After 9/11 the American National Review quoted my book, commenting: “If King John had succeeded, the Pilgrim Fathers would have sailed for America with the Koran, and there would now be a United States of Islam. This would have prevented 9/11” (“King John and Islam,” Feb. 22, 2008).

Stewart concludes, “At any rate, if the whole story was a concoction, then it ended up missing its target. While subsequent generations of British historians have tended to pass over it as a red herring, it has gained wide currency across the Maghreb. Only the discovery of John’s letter of self-abasement lying undisturbed in some Moroccan archive could prove the story true. And if we could read it now, would apologists for his late Majesty be able to assert that his words had, in fact, been taken terribly out of context?” ih

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

Gold Dinar of Caliph Muhammad al-Nasir, courtesy: Wikipedia

Wikipedia

Genetic Research Disproves Hindutva’s Asserted Indian Origin of the Aryans

Where Did the Aryans Come From?

BY MISBAHUDDIN MIRZA

Recent genetic research confirms earlier anthropologic studies that Aryans from the Central Asian steppes migrated both into the Indian subcontinent as well as to various parts of Europe after 2000 B.C. (“How genetics is settling the Aryan migration debate,” June 16, 2017, https://www.thehindu.com; “How ancient DNA may rewrite prehistory in India,” Tony Joseph, BBC, Dec. 30, 2018). The first group, bringing their Indo-Aryan Sanskrit language and Vedic religious texts, violently pushed the native Dravidians southward and imposed their rigid Brahmanical Hindu religious caste system. This long-held view of the “Aryan invasion,” was never an issue in Europe or in India, West Pakistan and East Pakistan (the future Bangladesh), all of which obtained independence from the British at the same time in 1947. Then why is it such a contentious issue for India’s ruling right-wing BJP party and its Hindutva parent organization, the Rastriya Swayam Sevak Sangh (RSS)?

During India’s freedom struggle, Vinayak Savarkar (1883-1966) and Madhav Golwalkar (1906-1973) created “Hindutva,” an ideology of hatred, a radical ideology that should not be confused with “Hindu” or “Hinduism,” which is a religion. According to Hindutva, Muslims are invaders and India belongs only to the land’s original natives. Savarkar defines “native,” or “true Indian,” one has to satisfy two conditions: (1) India is his/her pitribhumi (ancestral land) and (2) India should be his/her punyabhumi (land of his/ her religion). Golwalkar, an avid Hitler supporter, stated, “Hindus came into this land from nowhere, but are indigenous children of this soil always from time immemorial,” and that this race “is by far the important ingredient of a nation.” Renowned historian Romila Thapar explains this Hindutva mindset as “a Hindu therefore could not be descended from alien invaders…. Since Hindus sought a lineal descent from the Aryans, and a cultural heritage, the Aryans had to be indigenous.”

For decades, Hindutva ideologies dismissed all anthropologic studies supporting the Aryan invasion as an invention of the British colonialists to justify their own invasion of India. This is important, because if Central Asian Aryan invaders brought the Brahmanical Hindu religion into India, then the Hindutva adherents claim that India is the Hindus’ pitribhumi and punyabhumi have been a massive hoax. By extension, it would also mean that they should now stop labeling their fellow Indian Muslims as “invaders,” as they themselves would be considered as “invaders”’ who just happened to arrive earlier.

As genetic research results started trickling in, Hindutva’s leaders started to modify their position slightly by stating that the Aryans originated in India and later spread to Europe and Central Asia along with their Indo-Aryan languages. A few Hindutva proponents tried to spin the scientific studies by saying that the Aryans’ migration into India was peaceful and resulted in their eventual assimilation with the native Dravidians.

LATEST STUDIES

The latest, extensive genetic studies, however, prove that not only did the Aryans migrate into the Indian subcontinent, but that their encounter with the local Dravidians was extremely violent. Daniyal writes since most of the Steppe DNA is male, it means that Steppe migrants “were more successful at competing for local mates than men from the local groups,” indicating the aggressive nature of Indo-Aryan migration. In David Reich’s words, this means that this encounter “cannot have been entirely friendly.” In western Europe, these steppe people completely displaced local males, very quickly indicating a possible genocide against the native population (“Two new genetic studies upheld Indo-Aryan migration. So why did the Indian media report the opposite?” Shoaib Daniyal, Sept. 12, 2019, https://scroll.in/).

Renowned American geneticist Razib Khan states, “The recent arrival of steppe pastoralists from the steppe bearing R1a1a-Z93 into the highland zone to the north and west

A 1910 depiction of the Aryans entering India, from Hutchinson’s History of the Nations

of the Indian subcontinent in the period after 2000 BC now seems assured. The few samples we do have from the mature-phase IVC [Indus Valley Civilization] indicate that this ancestry was absent in South Asia during this period. We also see today that steppe ancestry is present at much higher fractions among upper castes, and in groups in the north of India and in Pakistan. All this evidence strongly points to the arrival of a group of pastoralist Indo-European

may have reached South Asia via Central Asia and Eastern Europe during the first half of the 1000s B.C.” (Sept. 5, 2019). Zhang notes that steppe people “brought horses and the Indo-European languages now spoken on the subcontinent” (“A Burst of Clues to South Asians’ Genetic Ancestry,” Sarah Zhang, The Atlantic, Sept. 5, 2019).

Swaminathan A Aiyar, in his scholarly article “What science tells us about Hindu majoritarianism,” explains, “India is not a

For decades, Hindutva ideologies dismissed all anthropologic studies supporting the Aryan invasion as an invention of the British colonialists to justify their own invasion of India. This is important, because if Central Asian Aryan invaders brought the Brahmanical Hindu religion into India, then the Hindutva adherents’ claims that India is the Hindus’ pitribhumi and punyabhumi have been a massive hoax.

speakers to South Asia in the period after 2000 BCE. We know these pastoralists were Indo-European speakers, because literate civilization persisted continuously in the Near East, and Indo-Aryans are attested in the historical record from Mesopotamia in the first half of the second millennium BCE” (“Which of us are Aryans,” Thapar, Romila, et al., 2019).

Writing for Smithsonian.com, Brian Handwerk states, “Indo-European languages

country of original Aryan Hindus invaded by Muslims, as portrayed by some RSS historians. Primitive ape-like proto-humans lived in India over 100,000 years ago. But the land’s first Homo sapiens came from Africa 65,000 years ago and spread gradually. The proto-humans lost ground and eventually became extinct. Another out-ofAfrica branch that had settled in the Zagros Mountains of Iran entered India 7,000 years ago. It brought agricultural techniques that

helped create the great Harappan civilization. This developed major cities, the Indus Valley script and Dravidian languages” (The Economic Times, April 24, 2019).

And yet diehard Hindutva proponents like Vasant Shinde (former professor and vice-chancellor, Deccan College, Deemed University, Pune, India) continue his baseless arguments, despite condemnations by experts such as Razib Khan, Nick Patterson and David Reich. Writing in the scroll.in, Shoaib Daniyal described the difficulties faced by Reich, “This inquiry into the origin of modern Indians has set off hectic political debate in India. David Reich recounted how politics played a part in his work. Given the significant Steppe ancestry in the Ancestral North Indian component, Reich had originally termed this group ‘West Eurasians’ — a move that received violent pushback from Reich’s Indian collaborators, who controlled the access to genetic material. Reich recounts these discussions as the ‘tensest 24 hours of my scientific career’ and ‘At the time I felt that we were being prevented by political considerations from revealing what we had found,’ he complained” (“Two new genetic studies upheld Indo-Aryan migration. So why did the Indian media report the opposite?” Sept. 12, 2019).

It’s time for the world to unite and demand that India outlaw this outrageous and outlandish anti-Muslim ideology of hatred and treat Indian Muslims as equal citizens. ih

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

The spread of the Steppe Yamnaya across ancient Eurasia (Source: Scroll.in)

Geographical distribution of the major IndoAryan languages in modern South Asia. Credit: Creative Commons.

Between the Barracks and the Ballot

Pakistan Army’s Continuing Political Hand

BY SHER M. FAROUKI

The advent of the military taking up the role, not only as a mere player but also as a driving force in Pakistan’s political arena, evolved as a convoluted and twisted system of its own. The vacuum created by the early demise of the genuine leadership that had created the country quickly gave way to military and mafia clans masquerading as leaders, clans who very quickly understood where their personal interests lay.

Soon enough, a vicious game of power and wealth began; power as a way to wealth and wealth as a way to more power, while the masses were left in the squalor of misery and downright deprivation. Owing to the cacophony emanating from the print, electronic and social media, it seems easy today to point fingers in one direction.

IS THE MILITARY SOLELY RESPONSIBLE?

There is no denying the fact that from Zulfikar Ali Bhutto to Imran Khan, the making and breaking of all political setups bears the same fingerprints. Perhaps Pakistanis need to pause and do a little soul searching as to whether they can hold the military responsible for all the evil, for there can be no panacea or remedy if they don’t identify where they first slipped.

The genesis of this lies hidden in the promotions of two personalities in two institutions when seniority and merit were cast aside. What followed later was an

intertwining relationship of the institutions that persists until now. A relatively junior man named General Muhammad Ayub Khan, whose name wasn’t in the original nomination list and who had too many strings attached, was cherry picked in 1951 to replace Sir Douglas Gracy, the first commander in chief. As a result, the then-civilian setup headed by Prime Minister Liaquat Ali Khan suspended four seniors.

The second incident occurred in 1954 at the time of Justice Abdul Rasheed’s retirement as chief justice of the Federal Court, the then-highest court. He was to be succeeded by Abu Saleh Muhammad Akram (d. 1968), an East Pakistani (Banglaspeaking) and the senior-most judge. But the West Pakistani establishment was prejudiced against him due to his ethnicity. The then-Governor General Sir Malik Ghulam Mohammad, a co-founder of the now Mahindra & Mahindra (one of India’s largest vehicle manufacturers), initially a civil servant, served as Pakistan’s first finance minister. His appointment of Mohammed Munir as chief justice vaulted him over the other four sitting judges. The die had been cast.

Upon independence, the Government of India Act 1935 was the basic law of both India and Pakistan. Their respective Constituent Assemblies were also the legislatures. The Indian Parliament produced a constitution by November 1949, but not its Pakistani counterpart. In September 1954

Pakistan was close to adopting a new constitution with the draft ready to be announced on Dec. 25, 1954.

However, Ghulam Mohammad dismissed Parliament on Oct. 24, 1954, claiming that it had lost the peoples’ confidence and that the constitutional machinery had broken down. This was his second dismissal after Prime Minister Khwaja Nazimuddin, also an East Pakistani, within 18 months. The real reason, though, was that the draft proposed curtailing the governor generals’ powers — Pakistan’s heads of state were governor generals — including the powers to dismiss governments and having elected prime ministers, to obviate the recurrence of the Nazimuddin case.

Assembly Speaker Maulvi Tamizuddin Khan challenged the act in the Sindh High Court that, after a detailed hearing, ruled against Ghulam Mohammad and declared his act illegal and unconstitutional. The federal government challenged the decision in the Federal Court, headed by Munir, who not only accepted but also validated the governor general’s act under the pretext of the “doctrine of necessity.” This doctrine was used thereafter as a ready reckoner, paving the way for destroying democracy. Thus, the favor incurred by Ghulam Muhammad was returned, most honestly in equal coinage.

In 1958, when Ayub Khan enforced martial law in a staggering coup d’état that removed President Iskander Ali Mirza and abrogated the 1956 constitution, there was neither a cogent reason for doing so nor any civil disturbance to be seen. Once again, the act was challenged in the Supreme Court (successor of the Federal Court). But the result was no different. Munir placed the stamp of legality on the first military regime. It is, however, interesting to read the concluding remarks in the verdict, “that the revolution, having been successful, satisfies the test of efficacy and becomes a basic law — creating fact.”

It’s hard to see how, in a case that was heard within six days of the promulgation of martial law, Munir could contend that the new regime satisfied the test of efficacy. From that day onward, neither could the military remain apolitical, nor could the judiciary be termed independent. The combination of the two, duly assisted, abetted and supported by the civilian bureaucracy, brought matters to the present ebb. The symbiotic relationship that evolved thereafter suited the stakeholders while alienating the masses. Over time, this subtle alliance got a “cover blanket” and

much needed anonymity by the term “the Establishment,” which ensured impunity and freedom of action.

The political parties, pundits and analysts also felt comfortable using this reference without having to step into the danger zone. With the dismissal of the last Nawaz Sharif government, followed by that of Imran’s, the term transformed into khalai makhlooq (aliens of Earth) and then simply the fauj (military).

In the wake of the Feb. 8 rigged elections, a significant shift occurred in this troubled nation, a shift whose magnitude the global community has yet to fully understand. Similar events unfolded in the stolen elections of 1971 when Sheikh Mujibur Rahman secured a decisive victory, only to be opposed vehemently by the military establishment, led by Zulfiqar Ali Bhutto, who refused to accept a Bengali prime minister. Of the 300 constituencies, Mujib won an absolute majority of 160 seats, all of which were in East Pakistan; Bhutto won only 81 seats, all in West Pakistan.

They feigned negotiations but ultimately deployed General Tikka Khan, infamously known as the Butcher of Bangladesh — chief of the army’s Eastern Command and Governor of East Pakistan — to suppress dissent in what is now Bangladesh, following the populace’s defiance of the military’s desires. The military’s aim was a hung Parliament, which would allow them to manipulate affairs from the shadows. However, their tactics led to disastrous consequences — Pakistan was cleaved in two.

IS THIS PATTERN FINALLY CHANGING?

Today, some feel a sense of déjà vu reminiscent of those who witnessed Pakistan’s dismemberment during the 1971 war. The country’s army has established a pattern over the years. Initially, they ruled directly for 30 years, then transitioned to operating behind the scenes for the next 45 years and orchestrating events from Rawalpindi — the military’s headquarters. This familiar playbook involves selecting a protégé, like Bhutto (the pioneer) under Ayub Khan’s tutelage. However, in 1971 the army’s failure to install the protégé led to a loss of prestige. Capitalizing on this sentiment, Bhutto became prime minister and attempted to diminish the army’s power by selecting General Zia ul Haq as army chief, who was as docile as a butler to him.

Bhutto’s Islamic Summit Conference (1974) — an effort to create a platform of

Muslim-majority countries — greatly antagonized the United States, as did his pursuit of nuclear weapons and alignment with China. Zia eventually staged a coup, imprisoned and executed Bhutto, marking the end of democratic governance for a considerable period of time. This established a pattern that persists to this day.

The subsequent political leadership saw Nawaz Sharif emerge, groomed by

over-militarized states like Nazi Germany and the USSR, leading to a perilous economic situation for Pakistan.

Political engineering has not stopped with manipulating the election results. It continues in the shape of “recounting,” voiding of the PTI’s reserved seats and adding false cases on its members and leaders. Questioned by Rep. August Pflugar (R-Texas) at the Subcommittee on the Middle East, North

The genesis of this lies hidden in the promotions of two personalities in two institutions when seniority and merit were cast aside. What followed later was an intertwining relationship of the institutions that persists until now.

a set of generals under Zia’s umbrella. Over the next three decades, power oscillated between Nawaz Sharif of the Muslim League (N) and Benazir Bhutto’s Pakistan People’s Party. Yet neither party managed to complete its full term in office. During his 1997-99 stint, Sharif grew some teeth and dared to challenge his mentor’s authority — the army — a grave offense for any politician. This led to his downfall, for Gen. Pervez Musharraf staged a coup, after which he imprisoned and subsequently exiled Sharif. Sharif’s political career seemed finished, until he returned in 2013 with the support of the same establishment that he had once opposed.

In 2018, Imran Khan assumed power, albeit with accusations of being a “selected” rather than elected prime minister due to the military’s alleged interference. Over time, Khan’s attempt to assert his independence from the army caused Chief of Army Staff General Qamar Javed Bajwa to retaliate and eventually remove him from power.

This upheaval marked a departure from the past, for it incited widespread civilian unrest akin to an Arab Spring, with nationwide protests and attacks on government institutions. Despite this, the army, aided by the ISI (Inter-Services Intelligence agency), swiftly restored order and maintained its influence. However, the army’s reputation among the youth suffered a significant blow, coupled with growing political instability and economic turmoil, reminiscent of

Africa, and Central Asia hearing entitled, “Pakistan After the Elections: Examining the Future of Democracy in Pakistan and the US-Pakistan Relationship” (on March 20) that “Do you believe that the recent election was free and fair?” Assistant Secretary of State Donald Lu, could only blurt out: “We have never used the term 'free and fair' in the characterization of this election.”

The interference from the barracks is pervasive. Six Islamabad High Court judges wrote to the Supreme Judicial Council to convene a judicial convention over the matter of alleged interference of members of the executive, including operatives of intelligence agencies, in judicial affairs. The coercion to extract a favorable decision has included physical intimidation and harassment of their family members. A PTI spokesperson said, “... no section of the society, including civil society members, journalists, government officials, judges and journalists, is safe from this interference” (Dawn, “Six IHC judges write to SJC over spy agencies’ ‘interference,’” Awais Yousafzai & Maryam Nawaz, Dawn, Karachi, March 27).

The nation now stands at a crossroads, requiring strong political leadership to navigate its way out of the economic crisis and debt trap orchestrated by years of military dominance. Whether the current political leadership can rise to the challenge remains to be seen. ih

Sher M. Farouki is a freelance writer.

The Myth of 786

Does Islam Sanction the Use of Numbers in Lieu of Bismallah?

BY MISBAHUDDIN MIRZA

For the average Joe, the numbers 786 may remind him of an area code in Florida’s Miami-Dade County. However, when many South Asian Muslims hear or see these numbers, they react quite differently — with a kind of veneration and feeling of spiritual significance.

For instance, the license plate number Z 786 fetched 1.035 million UAE dirhams ($280,000) during Dubai’s Roads and Transport Authority 2022 auction of “Distinctive Vehicle Number Plates” (Gulf Insider, Dec. 19, 2022). During 2017 in Pakistan, the license plate number 786 was purchased for 0.23 million rupees ($800; www.gari.pk/news). In India the previous year, a 2,000 rupee bill whose serial number started with 786 was offered on eBay for 150,000 rupees. Later eBay disabled access to this and similar offerings on their platform after the Times of India inquired about it. However, a market still exists on the internet for currency notes with different serial numbers ending in 786.

In 2017 a young Chicago couple, armed with a Philippine Muslim organization’s halal certificate, launched a cosmetic line using 786 as their brand name. Some South Asian Muslims commonly start their written correspondence with 786 instead of the traditional bismallah : “In the name of Allah, Most Gracious, Most Merciful.” In addition, numerous Indian movies have been made around this “important” number as well.

Islamic scholars agree that 786 has no significance in Islam and strongly discourage this widespread practice. Sheikh Muhammed Salih Al-Munajjid (founder, islamqa.info) says: “The number 786 means 786 and nothing more. When Allah or His messenger want to teach us something, they do so in the clearest way, far from puzzles and mystery numbers. All the efforts made by some Muslims to count letters and relate them to numbers are nothing but a waste

of time.” Shaykh Gibril Fouad Haddad, an influential Islamic scholar and author, calls this practice a reprehensible innovation (Islamqa.org).

So, what is the origin of this practice and how did it creep into Muslim society? The number 786 is based on the Arabic abjad system, which is itself based on numerology, an ancient cultic system that assigns a numeric value to each letter in a given alphabet.

NUMEROLOGY IN GENERAL

The earliest recorded methodical system of numerology is found among the Pythagoreans, a school developed by the Greek philosopher and polymath in the 6th century BCE. Very little is known about him, and it’s uncertain if he actually discovered the geometric Pythagorean theorem.

Brittanica.com states: “The Pythagoreans invested specific numbers with mystical properties. The number 1 symbolized unity and the origin of all things, since all other numbers can be created from 1 by adding enough copies of it. For example, 7=1+1+1+1+1+1+1. The number 2 was symbolic of the female principle, 3 of the male; they come together in 2+3=5 as marriage. All even numbers were female, all odd numbers male. The number 4 represented justice. The most perfect number was 10, because 10=1+2+3+4. This number symbolized unity arising from multiplicity. Moreover, it was related to space. A single point corresponds to 1, a line to 2 (because

a line has two extremities), a triangle to 3, and space to 4. Thus 10 also symbolized all possible spaces.”

Islamway’s webpage on Angelfire. com (https://www.angelfire.com/hi/ islamway/786.html) quotes the following explanation from Arafaque Malik’s article in The Straight Path magazine’s May/June 1999 issue: “This gave birth to the science of Gematria. The Qabalist gematria is based on the combination of magic and philosophy which centered on twenty-two letters of the Hebrew scripture and its corresponding numbers to discover hidden meaning in the scripture of interchanging Hebrew words whose letters have the same numerical value when added. The science of Gematria was borrowed by some Muslim theological adventurers who called it ABJAD. Thomas Patrick Hughes, in his Dictionary of Islam (W.H. Allen & Co., London, 1885), explains ABJAD as ‘the name of an arithmetical arrangement of the alphabet, the letters of which have different powers from one to one thousand. It is in the order of the alphabet as used by the Jews … then six remaining letters being added by the Arabians.’”

Ibrahim Ahmed summarizes Frank Lewis’ (Emory University) essay on this system on submission.org: “There are two principal variations in the Abjad system as to the value of certain letters; the Arabs of North Africa and Spain gave a different alpha-numeric order to some of the letters in the 100s than was common in the Levant and the Islamic east. However, this variation does not affect the values of letters under 100, which have always and everywhere been the same, so far as I know. The Abjad values and their mnemonic groupings are as follows. Short vowels have no value (except in the beginning of a word, where they are necessarily accompanied by alif/hamza). Note that hamza (‘) and `ayn (`) are different letters with different values, as are the letters followed by dots (which would be under

The number 786 means 786 and nothing more!

When Allah or His messenger want to teach us something, they do so in the clearest way, far from puzzles and mystery numbers.

dots in printed versions of texts rendered in accord with the romanization system used by Shoghi Effendi for Baha’i texts).”

For the details of why hamza and alif have the same value (i.e., á = ‘ = 1), see below.

“In the Maghrib (Spain and North Africa), the following variant values obtained, to wit: s.=60, d.=90, s=300, z.=800, gh=900, sh=1000. N.B.: Certain phonemes which require two letters to represent in the roman alphabet (e.g., Th, Kh, Dh, Gh, Sh) are each rendered by a unique letter in the Arabic alphabet. Likewise, doubled consonants (hurúf mushaddada) are counted only once. For example, though in transliteration we write Muhammad, in the Arabic script, the doubled consonant ‘mm’ is represented by a diacritical mark (tashdid) over a single ‘m’, which is therefore only written once and only counted once. Hence the numerical values of Muhammad and Nabíl are identical (remember not to count the short vowels, which are any vowels in transliteration which lack the accent mark): M+h.+mma+d=40+8+40+4=92, N+b+i/ y+l=50+2+10+30=92.”

Wikipedia compares this system to other numerology systems: “The Abjad numerals are equivalent to the earlier Hebrew numerals up to 400 ... known as Gematria and are used in Kabbalistic texts and numerology. Like the Abjad order, it is used in modern times for numbering outlines and points of information, including the first six days of the week. The Greek numerals differ in a number of ways … In modern times the old 27-letter alphabet of this system also continues to be used for numbering lists.”

If the above was not confusing enough, four additional Farsi words were later added to the mix as this cultic practice moved eastward:

the Muslim theological adventurers, who had nothing else to do, got down to reducing the Qur’anic verses and eventually the Surahs to numbers. The most commonly used number is 786, which is normally found on letterheads, the beginning of books, pamphlets, letters etc. We are made to believe that 786 stands for ‘Bismillah irRahman irRaheem’ (In the name of Allah, the Most Gracious, the Most Merciful) … It is my contention that 786 does not mean ‘Bismillah irRahman irRaheem’ but merely seven hundred and eighty-six.”

Now back to Islam’s position on this cultic practice. The website https://aboutislam.net explains how pervasive and prevalent this abhorrent practice has become in parts of our society: “Islamic numerology has traditionally been used to access information from the unseen world, most notably future events. For example, it is still common today in some Islamic cultures for potential in-laws to analyze the numerical values associated with the letters of a man and woman’s names to see if the couple will make a suitable match.”

The Merriam Webster dictionary defines numerology as “the study of the occult significance of numbers.” Islam’s stand on occult practices is explicitly clear: “Whoever approaches an oracle or a fortune-teller has disbelieved in what was revealed to Muhammad” (“Sunan Abi Dawud,” vol.3, p.1095, no.3895). In other words, such a person falls directly into kufr (disbelief), a major sin. Numerology is a pagan practice, and we need to stop using 786 in lieu of writing the bismallah ih

Misbahuddin

Arafaque Malik summarizes, “Having borrowed the Qabalist science of gematria,

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Crawfish and Couscous

Finding Blessing in the Balance: Guidance for Cross-Cultural Parenting

BY CARISSA LAMKAHOUAN

If you’ve been blessed with children, you well understand the ups and downs of parenting. How you handle one issue or another can change depending on your mood, the particular child you’re engaging with, the problem at hand, what’s going on in your household or any number of other factors that impact your decision-making process.

For those of us in cross-cultural marriages, the challenges of effective parenting may be compounded by differences in approach, conflicting views on how to deal with problems, and cultural child-rearing norms.

Recently, after jointly disciplining our daughter, my husband and I were discussing how we had handled the problem, specifically our differences in addressing the situation and how we had talked about it with her, including the potential solutions we offered. My husband thought I pressed the problem too long; but I felt we needed to thoroughly explain why we objected to her actions in the first place.

After a bit of back and forth, my husband told me, “Well, we probably balanced each other out.” That comment really struck me and gave me pause. While I was worried that we’d potentially confused our daughter, my husband saw the benefit in our different yet united approach to correcting her.

It got me thinking that maybe our other differences could be contributing to healthy outcomes for all three of our children.

FOSTERING EFFECTIVE COMMUNICATION AND COLLABORATION

Jenn Zerrouali is a revert married to an Algerian man who was raised Muslim. She and her husband are jointly raising her sixyear-old daughter from a previous relationship. Zerrouali called her husband an “actively involved” stepfather who lovingly spoils her daughter. She said that differences of opinion occasionally arise, but she relies on presenting her arguments with logic and practicality to reach an agreement.

“I’m a pretty practical parent, so usually there’s a very logical reasoning behind my choices, and once I explain that reasoning, he generally agrees with me,” she related.

However, she admits that she acquiesces to his authority when larger issues surface and that in those moments his healthy relationship with her daughter comes in handy.

“I consider him the big guns if I’m having a really big issue,” Zerrouali said. “Most of the time he spoils her, so since he never gripes at her at all, his discipline can be very effective.”

NURTURING CHILDREN’S MULTICULTURAL IDENTITY

This point is very important to me. As Americans, we often feel that we don’t have much of a culture, especially when we compare our traditions to those of people from other countries. However, I’m from South Louisiana, where Cajun and Creole culture is king. It’s

also very distinct and known the world over. My husband, being Moroccan, also boasts a rich cultural heritage that is thousands of years old.

As parents, we’ve worked hard to make sure our children are familiar with and respect both sides of the family and their respective customs. For example, our house is often filled with the scents and tastes of crawfish and couscous, dishes important to Cajun and Moroccan cuisine, respectively. Additionally, they’ve spent lots of time in South Louisiana as well as in Morocco. I even moved to North Africa for a year when they were young and enrolled them in school.

My husband and I also tell our kids how lucky they are to belong to two unique cultures. We emphasize the importance of celebrating and participating in them, for exposing children to all of their family’s traditions bolsters their confidence and sense of self, as well as allows them to enjoy those parts of their cultures that appeal to them without feeling that they should choose one parent’s traditions over another.

Of course, you should be mindful of how certain traditions do or do not fit into your beliefs. However, as long as you and your family aren’t participating in something haram, you can feel comfortable helping your children identify with and celebrate where they come from and all the wonderful customs that come with it.

FINDING COMMON GROUND

acceptable to all three adults. Nevertheless, she acknowledges its challenges.

“My daughter’s father is adamantly against Islamic school, and my husband gets really frustrated by that,” she said. “He just wants us to be able to do what we want to do.”

In instances of conflict, communication is key. Make time to understand what and why your spouse feels the way he/she does and express how you feel as well. If the source of conflict is external, take the same tact when trying to reach a solution that satisfies everyone.

When talking about finding blessing in the balance, it’s prudent

My husband and I also tell our kids how lucky they are to belong to two unique cultures. We emphasize the importance of celebrating and participating in them, for exposing children to all of their family’s traditions bolsters their confidence and sense of self, as well as allows them to enjoy those parts of their cultures that appeal to them without feeling that they should choose one parent’s traditions over another.

Sometimes meeting in the middle can be complicated by outside forces instead of those presented by your cross-cultural marriage. Zerrouali said that because her daughter’s biological father isn’t a Muslim and won’t agree to sending her to an Islamic school, she and her husband have worked hard to find a way to raise her that’s

to look to the wisdom of Islam, which advocates a life of moderation. Think of your cross-cultural marriage and the differing aspects both partners bring to it as a manifestation of that moderation, and enjoy the blessings that flow as a result. ih

Carissa Lamkahouan is a freelance journalist based in Houston. Her work has appeared in newspapers and magazines locally and internationally including AboutIslam.net, The Houston Chronicle, Inventors Digest, Animal Wellness, and The Muslim Observer among others.

A Muslim Family Moved to Spain to Escape the 9 to 5 Burnout

A Desire for a Slower Pace of Life and Wanting to Experience Islamic History Took Them Abroad

BY AMAL OMER

“ Something has to change,” recalls Isra Hashmi telling her husband as she lay in an emergency room hospital bed.

Hashmi, who had gone to the doctor that morning with heart palpitations and shortness of breath, was sent to the emergency room after an electrocardiogram showed she was having an arrhythmia.

At the time, Hashmi was the director of a medical clinic at Boston’s Massachusetts General Hospital. The exhaustion and burnout from being a working mother of three in a demanding role had caught up with her.

“It was this proverbial hamster wheel. We were running so fast,” says Hashmi. “We had very little children at the time. My eldest was 11, and we had two little ones.”

On a typical day, she woke up by 5 a.m. to be on the train by 6 a.m. to meet her first patient by 7 a.m. Her husband Fahd would get the children to school before his commute into the city. Hashmi would finish work at 3 p.m. and get back on the train to pick up the children from school, with her husband returning later in the evening.

“[That] lifestyle is not conducive to a family and to nurturing young children… that’s how it started. That was the breaking point,” says Hashmi.

Initially, Hashmi made a change by stepping back from the director role but continuing to work at the clinic. Although she says that helped, her hours were the same.

“My husband was gone all day. I was gone all day. I didn’t feel like I was being present with the kids,” says Hashmi. “The weekends were all just grocery shopping, cleaning, chores. It was not just a lazy Sunday. There was a lot to do before we started [another week].”

One night after putting the children to bed, Hashmi and Fahd — the couple would typically get an hour together before she went to bed — were watching her favorite Home and Garden Television (HGTV) show, “House Hunters International.” The show chronicles people looking for homes abroad.

Hashmi describes the program as a “dreamy show” that evokes thoughts of picking up and leaving to live somewhere

beautiful or go live on a quiet farm with chickens. As Hashmi’s husband sat next to her, still working on his laptop, she suddenly said, “‘Let’s move to Spain.’ For some reason that country popped into my head.”

Hashmi with her husband, Fahd, posed with their children (left to right), Leena (now 13), Salma (now 15), and Eissa (now 17), at the Alhambra Palace in Granada, Spain, during the filming of the HGTV show, House Hunters International.

LET’S DO IT

Hashmi says Fahd didn’t even look up or flinch. He just replied, “Let’s do it.”

She was stumped by his nonreaction, wondering if he’d really heard her.

But he was just as serious as she was. Hashmi says the seed had been planted six months ago when she landed in the hospital.

“Allah inspires all thoughts,” she remarks, explaining how she didn’t question the idea for a second. The motivation to move also came from Fahd, who felt he had missed their son’s childhood as he saw his high school years approaching.

While researching and planning, she realized she could take a year sabbatical and Fahd, who is an engineer, could work remotely. The decision was between Turkey and Spain. Turkey was an obvious choice for Islamic reasons, but they felt the language would be a barrier. With their son already learning Spanish and it being the second most common language in the U.S., they felt Spain would benefit their children.

Hashmi says Spain’s rich Islamic history is overlooked. She wanted a different experience with the kids, one that they wouldn’t typically associate with Islam.

“I guess my health was an inspiration for going, but the kids were most definitely the reason we picked what we did,” says Hashmi. “I [felt] I could go anywhere. I just [needed] a break. But for them, it was important that I give more than just going to the Caribbean. I wanted it to be a very enriching experience.”

Two months before leaving, she and Fahd broke the news to their children. Thankfully, they were excited. Hashmi says the children have traveled for long periods since they were babies, including spending months in Egypt visiting family. She feels their experience with travel contributed to their positiveness about moving.

From Boston, the family worked with a broker to find a home in Granada, Spain. The agent featured them on her website to show how she can help families looking for homes abroad, which led them to being discovered by HGTV.

THE FAITH CONNECTION

The family was then featured in a “House Hunters International” episode that documented their search for a new home in Granada. The couple informed the producers that their story should show that their faith was the driver in their decision to move. It was important to Hashmi that her story be relatable

to Muslims. The couple was intentional in consistently bringing up Islam during the filming.

While filming in Alhambra, the crew asked her son to read Arabic calligraphy on camera. That scene put Hashmi’s heart at ease, showing her that the crew understood what was important to her and Fahd in sharing their story.

By August 2019 the family had landed in Granada, which has a vibrant Muslim community. There was even a masjid within walking distance of their home. The parents purposely enrolled their children in a public school so they would be among locals and learn the language. They didn’t want their children to be in American or British schools because, as Hashmi explains, they weren’t

Indigenous Spaniard community outside the city that come to Granada on jummah or travel into the city for work. She also came to find out her favorite coffee shop she frequented was owned by Spanish Muslims.

ESCAPING THE CONSUMERISM TRAP

The move also inspired Hashmi to write a book,“What Matters Most: Simple Living Guide for Muslim Women’’ (set to be released May 2024). The book, which she wrote at her kitchen table in Granada, is meant to help Muslimas avoid the mass consumerism that she says has become prevalent in our cultures. She also started a Facebook group, “Simple Decluttered Living,” to create a community around this. The group had

She advises anyone wanting to make a change, “Don’t tell anyone, because they will project their fears on you.” All that mattered for her was that her husband was open to exploring the idea because “it’s me and him together.”

moving there to be with expats.

She says living in Granada took the weight off their shoulders — their living expenses were cut by 300% compared to living in Andover. This relief increased the family’s quality of life and created a feeling of calm because Hashmi didn’t feel overwhelmed by the pressures of American life and maintaining a household.

Things also eased up for Fahd, as the flip in time zones allowed him to be free during the day and work in the evening when the U.S. workday started.

In Granada, Hashmi says community is taken seriously. For instance, if a child at school has a birthday party, the entire class is invited.

She remarks that unlike over-the-top children’s parties often glamorized on social media, birthday parties in Granada are always held at a park with the parents staying to socialize. There, she observed, birthday parties aren’t about putting the child on display, but a chance for the community to get together.

“I realized quickly my key to meeting people and becoming friends was attending all the birthday parties the kids were invited to,” she says.

In connecting with the Muslim community there, Hashmi says there is an

100 members within 24 hours and has now grown to 5,000 people.

For those who desire to avoid the consumer trap and make a big move, Hashmi’s advice is to not tell anyone. She didn’t even tell her own mother until a month before moving. Hashmi admits it wasn’t easy to keep the news from friends and family, but she didn’t want their fears projected on her. She was adamant in not looking for anyone’s permission about her family’s decision to move.

Hashmi says often people in the Muslim community don’t see themselves as a nuclear family.

“For us, we truly believe that you are not just marrying the person, you are marrying the family,” she says.

Hashmi says this can hold people back from taking the leap. She believes it is still possible to care for one’s family from afar and return to be by their side.

Hashmi and Fahd decided to move back to the U.S. after two years with their son starting high school and her mother getting older. They now reside in Southern California, where Hashmi grew up, with her mother living with the family. ih

Amal Omer is a freelance writer based in the Washington, D.C. area.

Lead in the Drinking Water

High Levels of Lead Exposure Can be Life Threatening

BY THE ISNA GREEN INITIATIVE TEAM

Since the Industrial Revolution (1760-1840), lead has been used extensively due to its easy melting and molding properties. Among other uses, it was the material of choice for water transmission in urban areas. Scientists and health professionals’ warnings about the health risks were always ignored.

In 2016, Flint, Mich., made global headlines after it was revealed that its children’s blood-lead levels had nearly doubled since the city started pumping in drinking water from a new source without properly treating it. Even the ancient Romans knew that lead could make you sick. All health experts, including scientists at the Centers for Disease Control and Prevention (“Health Effects of Lead Exposure,” www.cdc.gov/) and the American Academy of Pediatrics, agree that there is no safe level of exposure (“Lead Exposure in Children,” www.aap. org). While it’s toxic to everyone, those at greatest risk for lead poisoning are fetuses, infants and young children because their brains and bodies are rapidly developing and more easily absorb lead than do those of older children and adults. But adults are also at risk, particularly from cardiovascular disease due to lead exposure.

High levels of lead exposure can be serious and life threatening. In children, symptoms

of severe lead poisoning include irritability, weight loss, abdominal pain, fatigue, vomiting and seizures. Adults with lead poisoning can experience high blood pressure, joint and muscle pain, difficulty with memory or concentration and harm to reproductive health. Even moderate to low levels of exposure — which might cause subtle symptoms — can produce serious harm, among them hearing loss, anemia, hypertension, kidney impairment, immune system dysfunction and toxicity to the reproductive organs. Low levels of exposure can interfere with thought processes and lower a child’s IQ and cause attention and behavioral problems, all of which affect lifetime learning.

The EPA acknowledges that there is no safe level of lead exposure, and lead that

leaches from water pipes and fixtures, especially lead service lines (LSLs), is a major source of dangerous lead exposure nationwide. To address this threat, the Safe Drinking Water Act requires the EPA to specify treatment techniques for controlling lead and copper in drinking water that “would prevent known or anticipated adverse effects on the health of persons to the extent feasible” (www.federalregister.gov/ documents). However, for more than three decades, EPA’s Lead and Copper Rule (LCR) of 1991 has proven to be a porous safety net that allows unsafe levels of lead to persist in drinking water systems, resulting in a long string of lead-in-drinking-water crises in many cities and towns, which have fallen hardest on the most vulnerable, particularly children living in lower-wealth communities and communities of color.

The most common sources of lead in drinking water are lead pipes, faucets and plumbing fixtures. Certain pipes that carry drinking water from the water source to the home may contain lead. Household plumbing fixtures, welding solders and pipe fittings made prior to 1986 may also contain lead.

Lead can enter drinking water when a chemical reaction occurs in plumbing materials that contain lead. This is known as corrosion — dissolving or wearing away metal from the pipes and fixtures. This reaction is more severe when water has high acidity or low mineral content. How much lead enters the water is related to its acidity or alkalinity, the types and amounts of minerals it contains, the amount of lead it encounters, its temperature, the amount of wear in the pipes, how long the water stays in pipes and the presence of protective scales or coatings in the pipes.

Steps taken during the last two decades have reduced some exposures to lead in tap water. These steps include actions taken

High levels of lead exposure can be serious and life threatening. In children, symptoms of severe lead poisoning include irritability, weight loss, abdominal pain, fatigue, vomiting, and seizures. Adults with lead poisoning can experience high blood pressure, joint and muscle pain, difficulty with memory or concentration, and harm to reproductive health.

under requirements of the 1986 and 1996 amendments to the Safe Drinking Water Act and the EPA’s Lead and Copper Rule.

Even so, lead in water can come from homes with lead service lines that connect the home to the main water line. Homes without lead service lines may still have brass or chrome-plated brass faucets, galvanized iron pipes or other plumbing soldered with lead. Some drinking water fountains with lead-lined tanks and other plumbing fixtures not intended for drinking water (e.g., lab faucets, hoses, spigots, hand washing sinks) may also have lead in the water.

The EPA has recently embarked on its development of the proposed Lead and Copper Rule Improvements (LCRI) to “protect public health and fully and equitably meet the requirements of the Safe Drinking Water Act” (www.federalregister.gov/documents). We strongly support the LCRI’s stated goal of replacing 100 percent of lead service lines within 10 years. As the EPA notes, where present, LSLs are the predominant source of lead in drinking water. Fully removing these pipes is the most effective and permanent method of reducing their contribution to lead in tap water.

Many large water systems have already removed their lead service lines in less than a decade, and it has been demonstrated to be technically possible and affordable already in multiple cities. Moreover, the EPA has found that lead service line replacement within 10 years is feasible for more than 96% of water systems. Therefore, it’s feasible to remove all lead service lines within a decade.

The National Resources Defense Council (NRDC) states, “While some progress has been made over the years, much more still needs to be done. The EPA has estimated that 6 million to 10 million lead service lines are in use across the county. This means that countless families across the country get their water from pipes that are made of a chemical — lead — that can harm them. And these burdens may fall disproportionately on the shoulders of Black, Indigenous, and other people of color” (“Millions Served by Water Systems Detecting Lead,” May 13, 2021, www.nrdc.org).

The EPA’s ground water and drinking water website states, “EPA requires all community water systems to prepare and deliver an annual water quality report called a Consumer Confidence Report (CCR) for their customers by July 1 of each year. Contact your water utility if you’d like to receive a copy of their latest report. If your water comes from a household well or other private water supply, check with your health department, or with any nearby water utilities that use groundwater, for information on contaminants of concern in your area. To learn how to find lead pipes, called service lines, in your home. Protect Your Tap: A quick check for lead is an on-line step by step guide It also provides tips about reducing exposure to lead in drinking water and how to get your water tested for lead and resources to learn more” (www.epa.gov/). ih

Acknowledgement: EPA ground water and drinking water website (https://www.epa.gov/ ground-water-and-drinking-water).

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

The U.S. Military in the Print News Media: Service and Sacrifice in Contemporary Discourse

Luke Peterson

2024. Pp. 250. HB. $110.00

Anthem Press, New York, N.Y.

P eterson provides an innovative and critical insight into the linkages between discourse and politics and between culture and policies within the U.S. by looking at various critical moments in the history of the American Empire’s development. His analysis of these complex interrelationships focus upon the power centers of discourse creation while connecting previously disjointed lines of historical and media research as regards the U.S. military and its undisputed global impact throughout the 20th and 21st centuries.

The Bosniaks: Nationhood After Genocide

Jasmin Mujanović 2024. p. 240. PB. $34.92

Oxford University Press

F or the first time in nearly two centuries, the Bosniaks now constitute an absolute majority of Bosnia’s population. This is an unlikely development, given that scarcely 30 years ago they were targeted for extermination and expulsion by Serbia’s Slobodan Milosevic. Even as the community fought to survive, it simultaneously came under attack from militants led by Croatian president Franjo Tuđman, who attempted to partition Bosnia and Herzegovina between Zagreb and Belgrade.

Improbably, the Bosniaks and the Bosnian state survived these campaigns. But the country’s fractious sectarian post-war order has produced the world’s most convoluted constitutional regime, always teetering on the brink of collapse.

Mujanovic illuminates the sources of contemporary Bosniak political identity, tracing the evolution of a religious community into a secular nation, and shedding light on the future of a nation at a crossroads. He explores the idea of Bosnia and Herzegovina as a ‘national homeland’, considers how narratives of genocide influence self-identity, and probes how demographic changes are putting pressure on the country’s political framework.

The fate of Bosnia and Herzegovina’s peace and democracy rests on the Bosniaks’ shoulders—and with it, the stability of all Southeastern Europe.

Islamic Legal Methodology

A New Perspective on Uşŭl al-Fiqh

Ahmad Kazemi Moussavi and Hamid Mavan 2023. Pp. 248. HB $30.95. PB $20.95. International Institute of Islamic Thought, Washington, D.C.

A discussion of the historical development of the legal methodology for the interpretation of the Shari’ah and analyzes proposed reforms by modern Muslim scholars. This study has two goals: (1) to summarize usul al-fiqh’s rise and development from its rudimentary form to its advanced and mature phase by articulating the contributions of eminent jurists on key intellectual debates, and (2) to present a schema of reforms, new hermeneutics, and epistemology proposed by modernists to bring about foundational changes in Islamic legal methodology so that they can bypass the authority.

The critical distinction between the timeless Sharia and mutable jurisprudence allows for a mechanism that can review and revise juridical opinions in the light of new information. ih