Nov/Dec 2024

In recent years, popular social media platforms such as Instagram and TikTok have emerged as powerful tools for raising awareness and supporting humanitarian causes worldwide. Theve presented information that may not appear in traditional news outlets: supported the organization of demonstrations against foreign policy and illuminated protests against human rights violations. Currently, social media is also helping in raising funds for Palestinians suffering in Gaza.

TikTok Filters Help Raise Money and Awareness for Gaza

In November 2023, one month after the genocide started, a filter named FILTER FOR GOOD started making its way into young people’s TikTok feeds. Created with augmented reality (AR) effects — digitally-added objects, text, or images that enhance the real world seen through a phone, computer, or AR headset — by designer Jourdan Johnson (@xojourdanlouise), it allows users a free and easy way to donate to Palestinians. The more a filter is used, the more money it generates. Johnson has donated all the proceeds to Doctors Without Borders and to buy eSIMs for Palestinians to stay connected. 

While raising thousands of dollars, this filter has also opened a new pathway especially for young donors. Thousands of TikTok creators started making videos, filters, and sounds to donate the proceeds to Gaza. Using the watermelon emoji as a symbol of support for Palestine became popular as well, so that videos weren’t flagged or taken down.

These methods made it easy to help those in Gaza. Filming a video with a filter or sound takes less than 10 seconds; however, it could help a family evacuate. This online activism also educated many TikTokers about the conflict. 

Additionally, many Gazans have now turned to TikTok to raise donations directly. Palestinian families have created their own filters and sounds, and regularly post them on TikTok asking for contributions to their GoFundMe accounts. Many TikTokers use this platform to donate directly to those accounts by interacting with their videos, using their filters, and creating sounds to help them generate money.

Instagram Gathers Support 

Many of these activism techniques are available on Instagram. Palestinian families and those trying to raise funds for organizations in Palestine turn to the reels feature, short videos similar to  TikToks, to gain support. Instagram users interact with these videos to generate money for the creator, and often share these videos on their public stories to raise awareness and increase donations.

Instagram is also a central platform for journalists and press in Gaza. Bisan Owda (@wizard_bisan1), a journalist who has been documenting her life of displacement in Gaza, has accumulated over 4 million followers since October 2023. Her activism has reached many, and her account has allowed supporters to track her life and truly understand the conditions in Gaza. 

Palestinian photojournalist Motaz Azaiza (@motaz_azaiza) is another key figure in spreading awareness via Instagram.. Although he evacuated Gaza in January 2024, his work reporting under Israel’s bombardment gathered him over 17 million followers and an extremely large amount of support. His photos of life during the genocide  have been shared in thousands of stories, bringing more support and awareness to the ongoing issue. .

Let’s Talk Palestine (@letstalkpalestine), an organization dedicated to conveying accurate information about the conflict’s background, has almost 1 million followers. With posts such as Israeli Apartheid for Beginners, A Guide to Boycotting for Palestine, and numerous ways to donate to and support Palestinians, the account  is  a key player in educating Instagram users. Their broadcast channel contains daily updates on Palestine.

Additionally, many such activist organizations establish their home base on Instagram. National organizations such as Hearts in Gaza Project, Operation Olive Branch, and Doctors Without Borders use it as a central point of their platform, by reaching a wide audience and directing them to their website via their accounts. One of these organizations, Watermelon Warriors (@watermelonwarriors.io), uses Instagram as one of its main platforms.

Sanaa Asif, a senior at Hinsdale (Ill.) Central High School, is an avid reader and loves to learn and write about others and their experiences.

The post Social Media Creators Play A Key Role in Advocating for Palestine appeared first on Islamic Horizons.

By MYNA Staff

Nov/Dec 2024

This year’s Muslim Youth of North America (MYNA) programs at ISNA’s 61st Annual Convention were an unforgettable event. Thousands of youth from across the country gathered under the theme, “Unity in Faith: Journey to Victory.” The program featured 17 engaging sessions, each drawing over 500 attendees, and covered critical topics of spiritual growth, unity, and overcoming challenges. Esteemed speakers included Imam Zaid Shakir, Mufti Hussain Kamani, Shaykh Abdulnasir Jangda, Shaykha Iesha Prime, Shaykha Haifaa Younis, Imam Mohamed Magid, and Dr. Yasir Qadhi.

The theme resonated deeply with the attendees, emphasizing the power of collective effort, transcending cultural and personal differences, and fostering harmony within the Muslim youth community. “Journey to Victory” symbolized each individual’s personal and spiritual growth, a collective push toward overcoming internal and external trials.

“The MYNA program was truly the highlight of the entire ISNA Convention,” shared Saleh, a program attendee. “Each session was deeply moving and incredibly powerful. It wasn’t just about learning facts—it was about connecting with our faith on an emotional and spiritual level.” 

This sentiment echoed across the event, as attendees walked away feeling inspired and uplifted by the remarkable speakers and topics that resonated with the challenges and triumphs faced by Muslim youth today.

Beyond the inspiring sessions, the MYNA track fostered personal connections, provided space for networking, and encouraged meaningful dialogue. One participant, Amira from Chicago, said, “The lectures and workshops really helped me understand my role in building a stronger community. It’s about bringing our hearts together for something bigger than ourselves.”

The program also featured workshops that focused on a variety of topics, from practical leadership skills to the role of youth in social justice movements. Over the weekend, MYNA youth leaders also organized special activities, giving participants the chance to bond over shared experiences and future aspirations. The event truly embodied the idea of uniting hearts for a common cause and striving toward personal and communal victories.

The MYNA convention wasn’t just confined to the sessions; the MYNA booth in the bazaar was a hub of energy and excitement throughout the weekend. Youth from across the nation gathered to learn more about upcoming camps, leadership programs, and MYNA’s year-round initiatives. The booth was a space for connection and networking, where many attendees signed up for future programs and even reunited with old friends. Volunteers were busy sharing the impact of MYNA’s work, while merchandise and sign-up sheets flew off the tables, reflecting the enthusiasm of the crowd.

“The booth was an amazing opportunity to see how many people wanted to get involved,” said Ayman, an attendee from Texas. “It showed that we’re not just participants, we’re building a real, lasting community.”

As the MYNA program drew to a close, the energy and excitement in the room were palpable. The sense of unity and purpose fostered throughout the sessions left a lasting impression on both the attendees and the speakers, with several key-note lecturers noting how exceptionally well-planning and executed the MYNA track was.

“This wasn’t just a weekend event — it was a transformative experience,” said one participant. 

With hearts full and spirits lifted, everyone left with renewed commitment to their faith and their communities. The powerful combination of spiritual growth, intellectual engagement, and communal bonding will continue to resonate long after the convention.

The post MYNA Helps Connect Youth to Faith appeared first on Islamic Horizons.

By Tayyaba Syed

Nov/Dec 2024

January 2025 marks a special milestone: 40 years since Shaykha Tamara Gray accepted Islam. Dr. Gray, EdD is the founder, executive director, and chief spiritual officer at Rabata. Spending time reflecting as the big day approaches, she feels that it’ll be a full-circle moment for her. As a new Muslim in the mid-1980s, she searched and yearned for ways to learn about Islam. 

“To be a Muslim woman at that time was a frustrating experience,” recalls Gray, who grew up in Minnesota and returned there in 2012, after her studies and work in Damascus, Syria. “In the ’80s, we didn’t have access to learning. The books written about Islam or Muslim women used English that was riddled with rough language and mistranslations, or the tone was derogatory. Going to the mosque was frustrating too. You didn’t feel like part of the community. Converts really struggle with culture, and I experienced that in those early years.” 

She remembers the day very clearly, standing at the corner of Grand and Snelling Avenues in St. Paul and pleading with God to send her the people and community she needed to both sustain and grow her faith. She didn’t know how much longer she could do this on her own. 

Moving to Syria

Her supplication was answered shortly thereafter – she met a woman who had studied in Syria and was willing to teach her. In one week, she had scripted 100+ pages of notes on Islamic subjects like fiqh, sirah, and tazkiya (purification of the soul). This inspired her to pursue further studies in Syria under the tutelage of more women like her first teacher.

“I met women there who had memorized the Quran, mastered the ten qiraat (methods of recitation), received certification in the books of hadith and were serious yet joyful about their faith,” she shares. 

“They had deep daily worship, were continuous learners who taught what they learned to their communities, held professional titles/careers, and simultaneously had a healthy family life. People we would call [them] ‘superwomen,’ but they are embodying the example of the Companions … 

“This is the true culture of Islam, and I am grateful to have met them and witnessed what we can be for Allah in this life. Yes, we can stretch ourselves with the abilities and blessings Allah has given us. My initial intent was to save my faith and not lose it; it quickly changed to wanting to share it with whomever I could.”

Over the next few decades, Gray did just that by advancing in her Islamic and secular studies and excelling professionally. She holds a doctorate in leadership (University of St. Thomas, ’19), a master’s degree in curriculum theory and instruction (Temple University, ’91), and has spent 20 years studying traditional and classical Islamic sciences, Quran, and Arabic in Damascus. She also worked in education for 25 years before moving into the nonprofit world.

In 2012, Gray took a temporary leave from her job and returned to the U.S. with the intention of only being away for five months (from the civil war). While she was here, some of her students arranged a tour for her to meet with North American Muslim women. In one month, she gave almost 70 talks and met hundreds of them. However, she noticed something concerning: Many of them were facing great struggles, especially with faith.

“It was like nothing had changed in the 20 years I was away,” Gray notes. “These women wanted to go to jannah but were dealing with bitterness and ignorance on how to practice their faith.”

Rabata is Born

That fall, she offered a pilot course on the Companions. Over 150 women registered for this life-changing online class. This quickly led to the inception of Rabata’s educational program Ribaat, which now offers 125 courses with 2,000+ students per semester worldwide. Rabata’s mission is to create positive cultural change through creative educational experiences for women, teenaged girls, and children. 

“It is women who carry forth culture, and a lot of what we do and offer at Rabata is what I needed when I started on this path to Allah,” says Gray. “When I came back to the U.S., I met so many women (nonverts and converts) with that same need. Rabata may just be the result of someone’s answered du‘a like Damascus was for me. I wanted to bring what I gained there and share it with women here through Rabata: give it forth and give it out. 

“As I have been doing final assessments with our most recent graduates [41 to date], they keep sharing how grateful they are. When we say we are trying to ‘create positive cultural change,’ that penetrates women’s personal lives through confidence in their faith. They tell me thanks to Rabata, they are working differently in their communities now and raising their families better.”

Gray believes that when you are a Muslim woman, you’re not talking about Islam, but living a Muslim life. According to her, we should be magnets for people to come to Allah and bring goodness wherever we are, which requires us to be intentional in everything we do and have an akhira perspective.

In June 2023, Rabata received the two-year Healthy Connections and Social Impact grant from the Blue Cross and Blue Shield of Minnesota Foundation. This opportunity provides Rabata the support to curate intergenerational programming for the state’s Muslim women to be connected to one another to reduce social isolation and, in turn, lead healthier lives. 

“We had to think outside the box,” she shares, “and get even more creative in bringing about this positive cultural change.” Rabata has organized sports and physical activities like boxing, skiing, golf, Pilates, and yoga in a safe and healthy communal environment. The yoga classes even drew an intergenerational group of women and girls to Rabata’s headquarters and cultural center (RCC) in Arden Hills, Minn., every week.

They also initiated a financial literacy program, as many local Muslim women expressed interest in learning how to manage finances compatible with their unique lifestyles and cultural choices. Rabata helped address their feelings of being alone and uninformed regarding money matters.

Not only are women bettering themselves through such educational experiences, but they are also finding community in-person and online. Rabata provided a virtual learning and spiritual platform many years before Covid-19 hit. However, during the pandemic they opened Masjid Rabata for women to gather online to worship and be together in a safe, digital space. In 2023 alone, this online masjid held 200+ gatherings; 21,000+ attendees globally throughout the year. 

“Living in Syria meant I was not online,” says Gray. “Therefore, I am not a digital native but a digital immigrant. Online teaching was so new to me, but I believed in the idea that being together virtually is still within ‘Allah’s space,’ where we can exchange knowledge, emotions, and our state of being. It is not the same as watching a video, but [is] actually ‘sitting together’ even if we are physically apart. Digital time is real time, through which we can still bring real benefit and value to our lives.”

Considering this, Gray is the resident scholar for the Ribaat Academic Institute, teaching multiple classes online and in-person. Aside from Rabata, she is also a faculty member at The Islamic Seminary of America, serves on the board of the Fiqh Council of North America, writes academic articles as a senior fellow at the Yaqeen Institute, and has authored her award-winning book “Joy Jots” (Daybreak Press, 2014) — a collection of 52 weekly essays that take the reader through a year of seasons. She has also helped translate the late Syrian scholar Dr. Samira al-Zayid’s “A Compendium of the Sources on the Prophetic Narrative” (Daybreak Press, 2018). 

Balancing it All

Among the pushbacks she has received since moving back to the U.S. is that she is “doing too much.” Aside from diligently doing the work of deen, she is married: three adult children, two grandchildren, and nearby parents and siblings. When asked how she balances everything, she mentions that it’s more about continuously recentering ourselves around God rather than trying to balance it all.

“Every week I ask myself what the big goals are that I want to reach this week,” she shares. “What am I working towards? It’s not just thinking about work but my whole life. How am I making time for my family? I like to be at my granddaughter’s soccer games and will move my schedule around if need be. It is all about improving relationships, continuing to grow and developing ourselves for Allah.”

In an era where Muslim women struggle to be recognized for their scholarship, qualifications, and seniority in Muslim spaces, it’s refreshing to find Shaykha Tamara Gray is remaining steadfast in her vision of creating a rising tide of female Muslim scholars, teachers, and community stewards in every digital and local neighborhood in the world. 

Tayyaba Syed is a multiple award-winning author, journalist, and Islamic studies teacher. She conducts literary and faith-based presentations for all ages, serves on Rabata’s board of directors, and is an elected member of her local school district’s board of education in Illinois, where she lives with her husband and three children.

The post Shaykha Tamara Gray Talks 40 Years of Being Muslim appeared first on Islamic Horizons.

By Sabnam Mahmood

Finding a spouse is one of life’s most significant decisions. With the advent of technology and globalization, this process has also evolved. While the mere mention of arranged marriages may offend Western sensibilities, Muslims have traditionally relied on someone trustworthy, like parents, extended family, or community members to help them in this quest. 

Unfortunately, forced marriages have given this practice a negative connotation. But such marriages aren’t permitted, for Islam invalidates any nikah that has only one party’s voluntary consent. 

In many cultures, arranged marriages are a significant part of the heritage – often meant to protect family wealth. This doesn’t mean the individual has no rights or say. In fact, involving others increases the probability of finding relevant information and helps verify the prospective person’s character. 

The criteria for selecting a spouse may include profession, age, socioeconomic status, and family background. Islam prioritizes religious commitment and moral integrity in this search; however, religion is often the last item on the list. 

Shaykh Muhammad ibn Adam al-Kawthari (founder and chief-Mufti, Darul Ifta, Leicester, U.K.; teacher at Jamiah Uloom-ul-Quran Leicester) points out, “Islamically, marriage negotiations can be initiated, or marriage can be proposed by either of the two parties. Similarly, there is nothing wrong with a daughter (or son) suggesting a suitable and righteous person to the parents, provided it is done with decorum and observance of Islamic guidelines.”

“Well, in my case, I didn’t even know my parents had chosen a bride for me until my father told me about my upcoming marriage,” says retired teacher Ahmed Khan. “I met my wife [Sakina] the day of my wedding. I was the oldest of seven siblings working in my uncle’s shop while attending school. It was a different world back then. We didn’t question our parents because it just wasn’t done.”

Khan, married for 54 years and raised five children with his wife, chuckles as he recalls how his relationship with his wife has evolved. “It was about six months before I could tell her I liked two spoons of sugar in my tea, and she told me she liked one. But we were teenagers and grew up together. She has made me very happy. I pray I’ve done the same for her.”

The 72-year-old grandfather of nine has witnessed significant changes. “Nowadays, there’s more communication with children. Some of my grandchildren have had arranged marriages, and some selected their own spouses. I feel, however, that these modern methods with websites lack human connection, and may make it easier to have a fake identity or details. Our job as parents is to guide our children according to our deen and the world we live in. The rest is up to Allah.” 

Traditional Methods vs. Modern Expectations

Future spouses can also meet during weddings and other communal events. This approach allows finding someone within the same cultural background, which can be important for living according to shared values. 

For example, Turkish families pay close attention to the görücü – when a family visits another family to find out if the latter’s daughter will marry their son, the former observes the ceremony of being served coffee. The potential bride will serve salty, spicy, or extra-sweet coffee to test the intending groom’s manners and let him know that marriage isn’t always sweet. If he can drink the salty coffee without showing displeasure, he’s believed to have a good temperament. 

In Arab cultures, during the tulba ceremony the groom and his family visit the bride’s family to ask for her hand. If agreed upon, the parents read from the Quran and begin wedding preparations. 

For Urooj Hussain, her daughter’s proposal came when the groom’s mother saw her at a family event. While her daughter was still in college, she married with the certainty that she would continue her education. She, too, is a little skeptical about finding spouses through apps, for “These methods can be convenient, but overwhelming. Endless swiping and the idea of speed dating can feel more like a job hunt than a search for a life partner.” However, she also acknowledged that in contrast to the older generations, Gen Z is more open-minded and welcoming to other cultures. 

And then there are the rishta aunties (matchmakers). Matchmaker Momina Mahboob says she has played a crucial role in preserving religious and cultural values. Clients fill out a contact form, which helps her suggest matches. She agrees that parents set very specific criteria that make it difficult for their children. During her 25-year career, Mahboob has noted, “Before, people looked for a good person with future goals, but now there is no khuloos (sincerity). People didn’t shop around this much before.” 

Admitting her unfamiliarity with other ethnicities and schools of thought, and contending that marriage is a sacred trust, she deals only with Indian or Pakistani Hanafis. She adds, “I can’t play with someone’s future, so I will stick to what I know.” Her experiences as a daughter-in-law and mother-in-law keep her grounded. “Everything seems like a fairytale before marriage. Afterward, people realize life has ups and downs.” She’s optimistic for the younger generation – if parents keep their expectations reasonable.

Sameer Khan, a community counselor, agrees that parental pressures are a significant issue. Parents, he says, have certain and often difficult expectations. Having children from previous marriages can also be challenging. When pursuing a potential bride, the lady told him she would agree only if her children approved of him. “She wasn’t looking for a husband; she was looking for a father. I can’t take their father’s place.” 

Khan says social media plays a massive role in marriage trends. “People look at influencers making good money or people having these lavish lifestyles and decide I want that.” he adds, “I have clients who want the boy to have everything [right] now that took the girl’s father 30 years to achieve. It’s unrealistic.” Parents are putting children under undue pressure, making it hard for them to find good prospects. He believes his male clients have the disadvantage of meeting these impossible criteria.

Matrimonial Events

Some youth today opt for halal speed-dating – matrimonial events held by the community. ISNA hosts a large matrimonial event at its annual convention and smaller ones with regional and educational conferences too. 

“While it takes significant courage to attend these conferences, leaving one feeling vulnerable, we usually have a great turnout of more than 500 registrations,” said Tabasum Ahmad (team manager for conventions and conferences, ISNA). “Attendees are looking for that ‘click,’ that compatibility. They should set a realistic limit of people to choose from and pick the best candidate.” 

Ahmad suggests that parents should know their children’s criteria and act accordingly. ISNA, which just provides the platform to connect, doesn’t collect information about how many marriages result from these events. 

Premarital Counseling

Fatima Azfar, who grew up actively participating in the masjid and community with her family, confidently discussed the marriage proposals she received with her parents. However, she admits saying “No” did make her feel some guilt, although she never felt pressured by her parents. Later, her current mother-in-law met her aunt through a community organization. The families set the initial meeting. Initially, her parents rejected the proposal after seeing lifestyle differences: she was raised in the U.S., and he in Pakistan. But as the discussions progressed, more commonality appeared. 

Fatima met her husband with their families several times before getting engaged. As the wedding approached, her mother suggested pre-marital counseling. It seemed to answer some uncertainties. After filling out forms for ICNA Relief Family Services Counseling Services, Sheikh Omar Haqqani of the Islamic Center of Wheaton in Wheaton, Ill. arranged a session that highlighted the obstacle-creating issues and brought them closer together. They marries a month later and they have now been together for three years. 

Premarital counseling should be more widespread in the community, for it can help strike a balance among religion, secular life, and cultures as well as help couples understand each other’s expectations for children, money, and careers – all under the guidance of experts.

Muniba Hussain was never inclined to date, for she knew she wanted to get married, preferably after college. However, she received a good proposal much earlier. Initially, the conversations were only between the adults because her mother wanted to shield her. 

Challenges arose after the engagement. Upon her mother’s suggestion, they attended pre-marital counseling a few months before the wedding, during which they discussed the issues. Doing so gave them the tools to nurture and grow their relationship positively. Premarital counseling, she says, is a new phenomenon in her generation, but is definitely worth a shot. 

During her engagement, Muniba felt she couldn’t connect with her fiancé, as he wasn’t her mahram. At 20, with a little more skill and maturity, Muniba had her nikah, after which the couple spent quality time together and bonded. 

As the variables of marriage are diverse, it’s essential to understand that both parties’ intentions should align with Islamic principles and that the potential bride and groom be aware of their true motivations for getting married. Remember: It’s okay to seek assistance and have a trustworthy individual help you sort out prospects.

Shabnam Mahmood is an educational consultant.

The post How to Practice Mindful Matchmaking appeared first on Islamic Horizons.

By Anime Abdullah

Sep/Oct 2024

Did you hear about the seismic tremor of faith that shook the sands of Makkah as the tide of pilgrims across the world converged upon the Ka‘ba in June 2024? 

The scorching sun, exceeding 122°F (50°C) from June 14-19, was overshadowed by millions of Muslims thrumming in unison and demonstrating submission to God, humility, and unity — Islam’s true essence. The death of over 1,300 from heatstroke and dehydration, and the heat-related illnesses of thousands more (Aya Batrawy, www.npr.org, June 23) couldn’t deter them. The Saudi host’s inadequate accommodations, transportation, or even drinking water (Zahra Fatima and BBC World Service, www.bbc.com, June 22) couldn’t prevent them from responding to Islam’s call. Only a minuscule 8% received the needed care (Magdy Samaan, www.cnn.com, June 25), which confirms these pilgrims’ unwavering faith.

However, beneath their radiant display of peace were those who exploited them. Given that the pilgrims aren’t too vocal about such things, every year the unscrupulous prioritize profit over piety. This has gradually eroded the hajj’s sanctity, with creeping commercialization peaking this year, albeit ambivalently portrayed.

Unregistered Pilgrims: An Obvious Outcome of Nusuk Frustration 

Shirking responsibility, Saudi authorities sweepingly attributed 80% of the hajj fatalities to “unregistered” pilgrims (Vivian Nereim and Emad Mekay, New York Times, June 24), who didn’t register via the problematical Nusuk —  a centralized web platform (https://hajj.nusuk.sa/) launched in 2021 by the Saudi Ministry of Hajj and Umrah. 

However, Western pilgrims still had to handle visas, hotels, air tickets, and evident troubleshooting through Nusuk, all without human assistance. This tedious and overwhelming digital odyssey also increased prices (ranging from $13,000 to $20,000 per head), required deposits months in advance (even before packages were available), and provided no guarantee of completion. If this registration process fails at any step, even due to Nusuk’s fault, a 1.5% refund fee and a 45-day waiting period apply. Moreover, Nusuk’s proffered autonomy unintentionally hinders the hajj spirit — the connection forged through shared experiences.

These are merely the procedural problems of the current 11-step registration process; technical issues aside. Logins work only when the system wills. Picking a package is more like pulling teeth. Verification delays or e-wallet dilemmas are not user-friendly, and the payment option is an act of faith itself. The demands on time, tolerance, and tech-savviness, along with the paramount uncertainty, are enough to make a saint swear or, in this case, seek alternative routes.

Promising “alternative” streamlined processes, dozens of hajj agencies rushed to rescue this year’s pilgrims. They undercut the Nusuk prices, but dangled the carrot of tourist or business visas (legality? Shhh, don’t mention it!). 

Many of these agencies have provided affordable and reliable services for decades, and their promised convenience was very tempting. They guaranteed no pesky registration, verification woes, package or flight selection hassles, and, most importantly, no “pre-paying months in advance without any certainty” nonsense. Who wouldn’t jump at that oasis? 

Over 325,000 unregistered pilgrims were expelled (Adil Faouzi, www.moroccoworldnews.com, June 10), and other thousands, if not a million, pilgrims continued without registering with Nusuk. Many, including myself, succumbed to the illusion, not knowing those promises were a desert mirage shimmering with cool water. 

      The unresolved Nusuk issues and the substantial number of unregistered pilgrims underscore the prevalent frustration and escalating demand for reliable alternatives. The proliferation of alternative agencies, further misled by the insiders within the Hajj ministry, is a direct consequence that I witnessed firsthand.

Extent of Suffering and Uncertainty of Unregistered Pilgrims  

The anticipation of a trouble-free hajj quickly turned into a chilling fear of human trafficking as I was put on a backroad to Makkah and forced to cross the desert corridor on foot. Promises of a streamlined experience were replaced by constant anxiety and uncertainty. Many pilgrims couldn’t even make it to Makkah and returned home (Christian Peña, www.yahoo.com, July 1). 

Upon reaching Makkah, I clutched my Nusuk permit, the golden registration ticket. Unaware of its illegitimacy, I eagerly prepared for Mina. Lacking legitimate permission, my U.S.-based agency merged with a South Asian hajj group, whose tent was already overcrowded. So, we huddled outside under the blistering sun, desperately seeking the shade that wasn’t there. To my surprise, a security guard spotted me, informing me that my Nusuk permit was useless. Expelled from the tent, I wandered around Mina like a lost soul in a spiritual Disneyland.

Unfamiliar with Mina’s premises, I contacted my group leader. Bless his frantic heart, he offered dubious advice: avoid security, catch a bus in the middle of the night to Arafat, and pray for the best. Like a drowning man grasping at a straw, I did so, only to bounce among Arafah tents like a game of leapfrog with security. Exhausted, sunbaked, and barely coherent, I spent the Day of Arafat muttering supplications under the relentless, blazing sun. 

As we prepared to leave for Muzdalifah at sunset, there was no transportation. After waiting six hours — until 2:00 a.m. — we landed on a purgatory bus ride, praying for divine intervention to reach Muzdalifah in time for the maghrib and isha prayers. Nothing happened. We barely made it to fajr and offered make-up prayers for maghrib and isha. 

Already sleepless and drained for the past two days, we began the arduous trek to the Jamarat, a relentless 4-6 miles. Like a churning mass of humanity teetering on the edge of a stampede, the first round of stoning left me dehydrated, disheveled, and missing a sandal. 

Yet the ordeal wasn’t over. No transportation awaited, forcing another 3-4 mile trek back to Makkah on foot. Although several Nusuk service centers were visible from Muzdalifa or Mina to Jamarat, none were found from Jamarat to Makkah; not even drinking water. 

No official permit to return to Mina obliged me to find refuge in my hotel for the remaining stoning rituals. While Islam offers leniency in dire situations, my predicaments stemmed from the agency’s illegal acts, which fostered a false sense of security until the final minutes. 

These are just tidbits, and such realities don’t belittle the hajj’s sanctity. However, the humiliation, deception, and constant betrayal forced a touch of dark humor into my experience. It serves as a cautionary tale for future pilgrims as well as a plea to hajj officials to acknowledge the pilgrims’ rising desperation. 

The Unnoticed Shift toward Commercialization and Commodification 

Beneath this year’s surface grief due to deaths and tragedies lingers a somber shadow in the Muslim collective memory, a gradual shift that’s transforming Islam’s spiritual cornerstone into a commercialized spectacle.

Historically, Makkah thrived as a commercial hub and pilgrims engaged in modest trade to offset their journey’s costs. But today, a starkly different narrative unfolds. The Saudi government and corporations have poured billions into erecting five-star hotels, opulent malls, and designer boutiques. In contrast, no significant visible efforts have been made to alleviate the pilgrims’ suffering in Arafah, Mina, Muzdalifa, or the Jamarat rituals — the pilgrimage’s most strenuous tenets — even for the Nusuk-registered ones. This tragic reality has slowly shifted the hajj’s focus from spiritual renewal to tourism, severing pilgrims’ deep-rooted connection to Islam and ceasing its spiritual essence. 

Luxury and convenience, and the growing focus on opulent accommodations, carefully curated packages, and modern amenities, have overtaken spirituality. Even tawaf, traditionally a moment of communing with God, is now often overshadowed by the urge to capture and share the experience. This disturbing trend reduces hajj to a mere commodity and Makkah to a meticulously crafted commercial product.

The responsibility rests on the pilgrims, due to their growing consumer demands, and the Saudi government, whose recent prioritization of hajj as a revenue stream next to oil (Abbas Al Lawati, www.cnn.com, July 6) overshadows its spiritual dynamics.

Nusuk, an enabler of pilgrims’ convenience, has indeed benefited many of them. However, it shouldn’t be constricting pilgrims. Its always-late release (2-3 months before hajj) causes unnecessary uncertainty. For example, pilgrims must spend sleepless nights to secure their desired packages and flights. Precious pre-hajj soul-searching moments are sacrificed to addressing logistics and amenities. Moreover, it ultimately defies the pilgrimage’s essence: detaching oneself from earthly entanglements to invest in godly endeavors.

The hajj is not isolated from daily religion or rituals that may require such grand tourist exposure, like luxury hotels. Rather, it’s the culmination of one’s achieved spiritual maturity. Leaving worldly affairs behind, hajj is a chance to reflect on one’s shortcomings with a promise to purge them and restore the highest connection with God so that one can return home with a pure and resolute heart like a newly born person. Current socio-cultural settings challenge such an essence of pilgrimage.

However, hope is still there. This trend of commercialization is just a few decades old. Traditionally, pilgrims were welcomed as “Guests of Allah,” with no mandatory packages or labeled groups. Their hearts still beat with reverence and longing for the Divine, waiting to flourish, as was evident during this year’s hajj. We must not allow the passage of time to erase that spiritual pulse of pilgrimage. Let the administration, religious authorities, and travel agencies work with each other to preserve the sanctity of Hajj in the sands of Saudi Arabia to avoid tension or tremor, and foster unity, piety, and a transformative experience for all pilgrims, as it has been for centuries.

Anime Abdullah is a freelance writer.

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By Sanaa Asif

Sep/Oct 2024

In this rat-race-like existence, Muslim women sometimes find it hard to balance work, family, and religion. More women are pursuing full-time careers after marriage and children. Yet the bulk of household duties still fall on them, a reality that leaves little time for uninterrupted worship. In addition, not all mosques have welcoming spaces for women and/or children. 

Thus the emergence of women-led Muslim community centers has been a welcome development. Two prime examples are the Rabata Cultural Center (www.rabata.org), which has a heavy online presence and an in-person center in Arden Hills, Minn. — about eight miles from the downtowns of Minneapolis and Saint Paul — and the Aisha Fatima Community Center (AFC; aishafatimacommunity.org), which offers in-person classes and social gatherings in Chicago’s suburb of Lombard. Both organizations aim to build and reinforce spiritual knowledge and community through deen-centered, female-focused learning and activities. 

“The inspiration for AFC basically came from the lack of Muslim women’s physical spaces, where we can interact and learn from female scholars, and also build community,” said co-founder Juwairiyah Kholwadia (founder, The Hijab Vault; https://thehijabvault.com/). Their main goal is to create a warm, welcoming and non-judgmental environment to integrate both the old and new communities of Chicago’s suburbs and provide a safe space for them to learn and grow together.

Rabata, from the Arabic words “to connect,” “form bonds of friendship,” and “composure”, had a similar starting point. Manager Michelle Sekusky describes how Anse Tamara Gray, EdD (founder, Rabata), an Islamic scholar, author, educator, and popular speaker, became inspired after noticing a void in women’s needs. “Education is really a key to positive cultural change, which is our vision and mission statement. It’s creating positive cultural change through creative educational experiences,” Sekusky said.

AFC started off with brainstorming sessions, involving input from women of various ages, backgrounds, and stages in life. They used the feedback to curate their programs. “We always knew that the core of AFC would focus on spirituality and religion, but we really wanted to incorporate and integrate discussions of taboo topics within the mental health field, the community health field, women’s wellness and health,” Kholwadia explains. 

For instance, in June they convened a session about the Islamic views on cosmetic procedures. In addition to faith and learning, they also host social events such as watercolor night, geometric design workshops, and tatreez classes to give women a chance to connect.

Rabata had a similar journey, evolving from a simple bookstore to a center for in-person and hybrid programs. Their academic wing, Ribaat, has dozens of courses, classes, certifications, and ijazahs to choose from. “We went from just having random events to now having multiple regular monthly events. We also offer childcare for women taking classes,” Sekusky added. Rabata’s very ethnically diverse all-women board of directors feels more representative of our ummah’s diversity than many other centers — even mosques. 

A Day Inside 

Each day brings new experiences. “Truthfully, no day looks the same, even if it’s the same event,” Kholwadia states. However, some days need to be split between events and administrative work. Their planning days are more of a mental workout during which they focus on program ideation, creation, marketing, and registration. They reach out to their team to find the right instructor or connect with others to collaborate. They like to plan events ahead of time. For instance, Ramadan planning begins roughly six months in advance. 

“We’re continuously looking for ways to improve and expand our offerings,” Kholwadia notes. “We welcome anyone who would like to join the AFC admin or volunteer team. We are actively looking for women with interest and knowledge of marketing, event planning, outreach, and fundraising.”

On the other hand, event days look very different. “On the day of an event, we’ll typically arrive 1 to 3 hours early. Volunteers help move tables, chairs, and even sofas to accommodate the crowds. AFC often provides refreshments and snacks during its events, which also need to be picked up. They also need to set up any technical equipment and other resources the presenter may need. 

“Most importantly, we’ll have people ready to greet every attendee as they walk in, so they have someone to connect with even if they came alone,” Kholwadia remarks. Throughout the event, the team continuously makes sure attendees are comfortable and have everything they need.

Successes and Obstacles

As female-focused community centers develop a wider audience and attract larger crowds, they also experience both successes and obstacles. A major obstacle both centers faced was increasing their staff base. Sekusky started managing Rabata in 2021. At the height of the Covid-19 pandemic, much of its programs were online. But as the center continued to grow, many programs started becoming in-person. “In 2022 we grew so much at the Center that we were able to expand into the space next door. But as fast as we grew, we needed more people, right? Getting great staff always takes time,” Sekusky says. Rabata now also offers Rabateen classes for teenage girls and Dragonflies for 6–12-year-olds. 

AFC has similar struggles. While they love their volunteers, they also know it’s hard to expect them to commit to something long term. Another issue was that people were asking for virtual programs, even though at its core AFC was all about their physical space. “We really wanted women to come out and get to know each other and learn in person,” Kholwadia explains. While they stayed true to their mission and continued encouraging in-person attendance for events, AFC also started hosting some virtual events to expand their presence nationwide.

As both community centers have continued to grow, they have learned to adapt to their audience’s preferences. Sekusky says that the online Rabata Academic Institute (www.facebook.com/rabataribaat/) attracts a wide variety of people. “It’s a serious program to dive into Islamic studies, and the reason I think it’s attractive for most of the students is that online classes are recorded,” she states. Having the flexibility to watch a lesson at a more convenient time can be attractive to busy parents, college students, or working individuals. 

However, Sekusky also observes the appeal of in-person programs for others. “You find different crowds in different spaces — some people really need that social aspect; especially reverts need that family and bonding.” Overall, she sees value in both the online and in-person communities.

The AFC staff believes that the speaker plays a valuable role in attracting audiences. They have their regular speakers, to whom a lot of women have listened. Many attendees have a favorite speaker they connect with, and if they see her name they are quicker to register. “We really like to focus on the content of our events and want our attendees to feel a sense of personal development, but also [for them to] enjoy the space,” Kholwadia remarks. “Everybody loves food. Whenever we invite outside vendors with fancy bubble teas and coffee, it’s a hit. It’s great because we also get to support other small Muslim businesses within the community.” 

Rabata and AFC strive to make women feel welcome and seen, whether through their programs or their environment. “Our teachers have dedicated their lives to being ‘forever students’ and knowledgeable teachers. They have studied traditionally and from so many paths that you’re learning from a well-rounded female scholar who is knowledgeable in whatever field of Islam she’s teaching,” Sekusy says. The wide variety of programs covered through Rabata and the welcoming, humble teachers play an important role in helping Muslim women located all around the nation gain knowledge and community. 

Sanaa Asif, a senior at Hinsdale Central High School, is an avid reader and loves to learn and write about others and their experiences.

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By Mona Islam

Sep/Oct 2024

I can speak for the generation that grew up in the 80s and 90s, whose parents were immigrants from the East. Most of us went to public schools while our parents settled down, got us educated, and often scrambled to convince us of our Islamic identity, faith and practice. Some gave up upon arrival; others strove to pass them down via gatherings, books, clubs, and learning relevant languages. 

Our parents would struggle to form a sense of community and meet other Muslims they would not normally meet, all to preserve their faith in a clearly very attractive un-Islamic environment. These realities motivated them to build community centers, mosques, organizations, and Islamic schools, as well as to increase their own Islamic knowledge and teach it to their children. Falling in love with their deen, they dropped their cultural baggage and planted the seeds of taqwa (God consciousness) within themselves and their children. 

We, their children, were often the only Muslims at our public schools.  As minorities, we struggled to deal with the generational cultural gap, our parents’ academic expectations, and to hold onto our basic Islamic identity, faith, and practice. Among our dilemmas were Islamic attire, gender relations, intercultural marriage, and finding non-interest-bearing loans for major life purchases. 

We witnessed ethnocentric gaps in our mosques when Arabs and Pakistanis didn’t see eye to eye, women had no voice on any board, and youth were viewed as sources of anxiety to their parents. We watched our mosques and schools struggle to lay the groundwork, pay the bills and hire qualified and competent personnel. We witnessed everything from mosque politics to racial discrimination. 

Finally, after years of dedication and effort, our communities started getting it right. Mosque spaces became more inclusive, fair and welcoming, treating both converts and indigenous Muslims with equal respect. Women gained a voice and position in traditionally male dominated religious spaces, and youth work was seen as valid and worthwhile. During the next phase, we saw more integration with mainstream society due to their increasing awareness of our civic responsibilities and understanding of how government and politics affect us. 

The 9/11 tragedy provided a re-entrance for Muslims into the American landscape. “Mosque Open Houses” sprang up across the country. Da‘wah and outreach were at an all-time high. News of conversions and removal of barriers with non-Muslims filled the air. 

As our generation embraced parenthood in the early 2000s, there was a notable rise in the demand for full-time Islamic education. This transition compelled us to reaffirm our commitment to nurturing faith and Islamic values in our own offspring. Concurrently, initiatives to foster creativity saw the emergence of vibrant youth groups, media platforms, and Islamic schools among them. 

Recognizing the significance of preserving our predecessors’ institutions made us acutely aware of the pressing need for Islamic schools and community centers. As our population expanded and the era of social media dawned, we encountered unforeseen challenges, such as religious and ethical dilemmas stemming from social media and advancing technology. We had new terrain to navigate.

Despite electing the first African American president and the Black Lives Matter movement, widespread discussions about racial injustice and police brutality continued, beckoning Muslims to take an ethical stand. COVID-19 abruptly displaced us from our once-familiar seats, reshaping the landscape of our lives in unexpected ways. 

As we strengthened our faith, our separation from congregational activities to youth group activities and Islamic conventions and camps, forced us to find new ways to fill the void of community support. We rediscovered ways of learning, connecting, and experiencing our deen. Our determination to preserve what we could force us to design online conventions, seminars, and classes. Online opportunities invited teachers, students, and peers to meet those whom otherwise we would never have met.  When social distancing finally left us, we resumed our activities with newfound appreciation, only to be tested once again with global tragedies that tested what we are made of. 

Our Greatest Anchors

As Muslim Americans move forward, our greatest anchor lies in the timeless guidance of the Quran and Sunnah. The greatest lesson the past few decades have reminded us of the depth and relevance of Islam’s truth. The more questions fill the air, the answer is always the same: Go back to the deen, the authentic sources, and the examples of the Messengers, and you will never go wrong. 

Among the many things to consider in this regard are the following. 

• Believing in the two authentic sources. “We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination” (2:285).  As a child, I recall the deep reverence our parents’ generation held for them. However, this adherence, especially to the Sunnah, seems to have waned over time, particularly among my generation. It’s disheartening to see how worldly pursuits have led to their neglect of the Sunnah’s guidance. This is a major dilemma for our community.

Have they perhaps forgotten the repeated statement that “There has certainly been for you in the Messenger of God an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers God often” (33:21)? We must strive to rekindle our reverence for the Quran and Sunnah so we can navigate the complexities of contemporary life with confidence and guidance. Failing to do so puts our faith and identity at risk, which could cause us to lose our spiritual foundation.

• Reviving Islamic etiquette in family dynamics. One of our greatest losses exists in our family values and family roles: The once tight-knit fabric of familial relationships has unraveled. During my upbringing, these bonds of trust ran deep and were nurtured with care. Mentorship flourished, fostering a sense of belonging and security that shaped our identities. Reflecting on the past, I remember when extended family couches were familiar sanctuaries for after-school naps, and their kitchens extended an open invitation. 

However, today these once-vibrant relationships have dwindled into mere shadows of their former selves, replaced by a noticeable distance and sense of estrangement. The younger generation has noticed this, for they bear the brunt of its impact and yearn for the connection and guidance that family should provide. The resulting void in their lives deprives them of invaluable guidance and support and, in addition, impacts their sense of identity and belonging.

• Engaging ethically with the world. We need to strike a balance between preserving and strengthening our identity while striving to establish justice and make meaningful contributions to mainstream society. Reflecting on the experiences of previous generations, we find that neither extreme isolation nor complete assimilation are recommended solutions.

To cultivate and rejuvenate our roots, we have to educate ourselves and our children. By deeply understanding our faith, its teachings, and its rich history, we can foster a sense of pride and belonging. We must continue to build strong communities to support ourselves and reinforce a shared identity. Engaging with mainstream society through interfaith dialogues, community service, and professional collaborations enables us to share our values and perspectives while enriching our own experiences. Another remedy is balancing modernity and tradition. Harmonizing traditional values with modern realities ensures that our faith remains relevant and dynamic. 

We’re inspired by the example of Prophet Muhammad (salla Allahu ‘alayhi wa sallam), whose commitment to ethical conduct and the pursuit of justice uplifted the darkest corners of society. We can emulate him in this regard by advocating for the marginalized and justice, opposing discrimination and oppression, addressing systemic inequalities, and ensuring that everyone is treated with dignity and respect. We must also strive to emulate the Prophet’s leadership style, which was characterized by humility, selflessness, and a genuine concern for his community’s well-being. 

Our Legacy

As my generation buries our elders and pioneers, the legacy we will leave for our children dominates our thoughts. Will they be assets on our scales, or will our deficiencies as parents cause us to face agony on Judgment Day?

On a broader scale, the future demands us to reflect: Are we fulfilling our potential as da‘is and standing for justice and fulfilling the rights of the oppressed? Is our devotion and worship increasing or waning compared to our elders?

Despite these pressing questions, our path forward should be clear: living our lives in a way that pleases God. This includes seeking and acquiring authentic knowledge, worshipping Him sincerely, following the Sunnah, reviving and strengthening our family relationships, and engaging with our communities as ethical and just contributors. 

Moreover, it’s our duty to leave behind a generation that will carry Islam’s vision forward and make this world a better place. By doing so, we can ensure that our legacy is one of faith, justice, and positive contribution, thereby fulfilling our responsibilities to both our Creator and our fellow human beings.

Mona Islam, EdD, a visiting faculty member at the Islamic Seminary of America, serves on the board of Rabata, the MultiCultural Center in Houston, and MAS Houston. She is actively engaged in the community on various fronts. 

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The post The Muslim American: Forging Faith and Action appeared first on Islamic Horizons.

By Iqbal Unus

Sep/Oct 2024

Thank you for attending ISNA’s 61st Annual Convention. It wouldn’t be a convention without you. But all good things must come to an end, and so does a convention.

If you are a frequent or an occasional attendee, you must surely wonder “What now?” You may have listened to several distinguished speakers and experts, asked questions, and analyzed their responses. You may have roamed the hallways connecting with old friends and making new ones or meandering the bazaar’s alleys wondering about all that it offered in stimulation, opportunities to get involved, and, yes, bargains. At the end of it all, when you got into your car to drive back or struggled through an airport security line, you must have wondered what’s next. 

Let’s help you with that. Wonder no more.

First, ask yourself how do I go from the motivation, knowledge, and experience I have gained to action that might enhance my personal development and desire to benefit others?

The first step in this regard actually precedes the question itself. Ask yourself what your goals and expectations were for being at the convention. Remember that you may have fine-tuned or even changed your goals as you savored new experiences and new inspiration. That’s alright. You didn’t start with a blank slate, but used your eraser and chalk to keep yourself tuned to what this convention meant as you went along.

Don’t be too hard on yourself. You experienced the convention attentively and recorded your experiences when you could, positive or otherwise. You stayed focused. When there were options, you choose a session thoughtfully. You took notes when you could, asked questions when permitted, and discussed with others after the session about what you had heard. Your objective was to understand, refine, and remember what the session was about. When possible, you connected with speakers. 

And yes, you didn’t sidestep social opportunities around a lunch table perhaps or just while walking around. You were surprised at what you learned in a relaxed setting. It was a good opportunity for human connection as opposed to a screen.

Now that you have time to reflect on goals you’ve identified as worthy of your effort and commitment, fine tune them so they become specific and achievable. Have you heard about how to eat an elephant? One bite at a time, of course. Break your goals down to smaller “chewable” bites that you can accomplish. Setting goals is great; achieving them is what matters.

You know that nothing can be achieved unless we make it a habit and set up a way to schedule it in our routines. That wouldn’t be of much use, unless we also track how we are progressing toward achievement. Celebrate each significant success on the way.

But wait a moment. You’re not doing it alone. That’s where the convention experience comes into your plan again. Remember the sessions you attended, people you met who showed a similar interest, and shared your passion for making a change. Connect with them. Exchange information and aspirations. Identify those who could mentor you or whom you could mentor. Above all, pass on what you learned to those who could not attend. Share your inspiration and aspiration with them. Seek to grow your circle of associates in driving toward the goals you set for yourself during and after the convention.

Remember old friends you met at the convention and the new ones you made, whom you promised to stay in touch with. You had a good time socializing with them then; now stay connected to strengthen your friendships. 

Let all this be between ISNA and you working together. Let’s hold hands and move forward in service to our community and the community at large around us, with no higher motive than to seek the pleasure of God. In the process, let this convention be a vehicle to enhance our own capacity to serve and our own desire to advance each day in service to others. 

Remember the Prophet’s (salla Allahu ‘alayhi wa sallam) advice, as reported by Ibn ‘Umar: “One whose two days are equal is at a loss.”

Iqbal Unus is an ISNA Convention enthusiast.

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By Crystal Habib

Sep/Oct 2024

On July 13-14, in collaboration with YMTA (Young Muslim Talent of America), ISNA hosted an inspiring regional conference in Duluth, Ga.

Around 400 attendees and dozens of vendors and sponsors made the venue buzz with excitement. The event’s sponsors Islamic Relief USA and The Zakat Foundation added a touch of generosity and community spirit. 

Session topics included “Transformative Personal Change,” “Cultivating Love and Tranquility in the Family,” “Empowerment through Education,” “Prioritizing Personal Health and Mental Well-being,” “Being a Prophetic Voice: Mercy as a Tool for Uniting Communities,” and “Standing in Solidarity with the Victims of Gaza and Palestine.” 

“Marriage is half of our deen, but what does that mean to us?” asked Shaykh Saad Tasleem (instructor, Al Maghrib), in the session on Cultivating Love and Tranquility in the Family. “There is so much more that needs to go into this relationship. A marriage that is established for the sake of Allah is a gift from Allah. Our Creator gifts this relationship with love, affection, and mercy. And that needs to be maintained, that needs to be nurtured, and that needs to grow,” he added.

A parallel session on” Islamic Finance Halal Money Master: Empowering Your Wealth Ethically” was addressed by Islamic finance speakers, among them Hud Williams (AMANA Mutual Fund) and attorney Bukhari R. Nuriddin. Youth parallel sessions included topics about the foundations of faith, personal transformation, dealing with doubts, and the power of du‘a. 

In a session about education in the AI age, Nabile Safdar (division director, Imaging Informatics) stated that “It is a necessity for us to be dealing with the media and this degree of information. There is a risk with new tools like AI, but it is about the decisions we make as individuals about how we interact with these tools because they can be good and bad depending on how we use them.” 

The Community Service Recognition Award ceremony concluded Saturday evening by recognizing award recipients Raheem Shah and Zareenah Naushad. Shah, an international philanthropist, has been recognized by the Georgia senate. He is the founder of Voices of Muslims, the Georgia Pakistan Council, and other organizations. 

In addition to excelling in robotics and AI, high school honors graduate, Zareenah Naushad. founded Autistry Studio and has partnered with major universities. She completed Georgia Tech’s computing research program, serves as a WIT ambassador, and interns at Innova Solutions. 

Shaykh Saad Tasleem delivered a powerful keynote address. As the event ended, a heartwarming concluding session honored the dedicated volunteers and organizers who made it all possible. The young stars of the Children’s Program received well-deserved awards for their outstanding accomplishments. On display during this session was a beautiful diorama created by the children showcasing their creativity and talent. 

Crystal Habib is ISNA’s communications and social media coordinator.

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By Wendy Diaz

Sep/Oct 2024

The groundbreaking documentary film “New Muslim Cool,” produced by PBS, debuted in 2009 and offered a glimpse into the lives of Hamza and Suleiman Perez, two Puerto Rican American brothers who embraced Islam during the late 1990s. Fifteen years after the film’s release, the brothers, particularly Hamza, have evolved from youth to influential community leaders. 

Nevertheless, a non-Muslim audience who comes across it through streaming services such as Amazon Prime would never know about Hamza Perez’s growth beyond the film. Even if a curious spectator scans the internet for more information, news articles, video clips and academic papers focus mostly on his life in 2009. “New Muslim Cool” continues to be used as an educational tool in classrooms worldwide. However, his post-documentary growth and impact on his local community deserves more recognition. 

Cradling his newborn grandson in a Facebook post, the grinning Hamza looks vastly different from his depiction as one of the infamous Mujahideen or M-Team duo performing revolutionary hip-hop vocals while wielding machetes portrayed in the documentary. He sports a gray pinstriped thobe, a burgundy velvet fez hat and noticeable traces of henna color the tips of his salt and pepper beard. Although visibly more mature, his demeanor remains vibrant and youthful.  

“‘New Muslim Cool’ was released in about 2009, but we really started filming in 2004, so that is a 20-year stretch. A lot has changed,” Perez said. Indeed, plenty has changed for Latin American Muslims in the U.S., whose visibility has steadily increased since 9/11. A Pew Research Center demographic portrait of Muslim Americans from 2011 reported that 6% of U.S. Muslims identified as either Latino or Hispanic. In 2022, the Institute for Social Policy and Understanding’s (ISPU) American Muslim Poll found that 9% of the approximately 3.5 million Muslims in the U.S. are Latino — approximately 315,000. As more Latinos convert or are born into Islam, Muslims who converted in the late 1990s and early 2000s are aging into new roles. 

“New Muslim Cool” followed the Perez family as they settled in Pittsburgh and navigated the intersections of Puerto Rican urban culture and new Muslim identities. During filming, Perez got married, had his third child with then-wife Rafiah and the FBI raided the Light of Age/North Side Mosque, which he helped co-found. 

Perez has since divorced and remarried in 2011, and is now the father to a total of eleven children. He recently became a grandfather after his eldest son Ismail, who appears in the documentary, started a family of his own. 

Giving Up Music

Shortly after the film’s international success, he stopped performing and left the music industry to focus more on religious studies. His mother, who seemed to show concern and even disapproval for Perez’s decision to abandon his Christian upbringing, converted, along with his father, grandparents and other extended family members. Perez traveled to West Africa to study Islam, received certifications in religious sciences and became an imam. He attributes his personal growth to the study of Prophet Muhammad (salla Allahu ‘alayhi wa sallam).

Although the audience sees a dedicated Perez beginning to study and even teach Islam to the inmates at his local prison in “New Muslim Cool,” he was still in the initial stages of his conversion. He moves from Massachusetts to Pittsburgh to start a new life with his family. The post-9/11 atmosphere of suspicion presents a series of hurdles to his professional and spiritual growth. His career as an outspoken rapper and songwriter calling for revolution and rebellion haunts him as he begins working in the prison system as a chaplain. 

Perez begins studying Islam in depth at the local mosque and attempts to distance himself from some of his songs’ contentious lyrics. These initial stages of his evolution are portrayed in the documentary film, but the audience is left with a half-hearted portrayal of the Latino convert experience. 

He believes that the Muslim experience for Americans in general, and for Latino Muslims in particular, differs from that of foreign-born Muslims. He now feels like he’s more connected to his Islamic identity than his culture after having been Muslim for over a quarter of a century.  

More Than Conversion 

Media coverage and academia often focus on the “phenomenon” of new conversions and ignore the presence of decades-old converts as well as second- and third-generation Latino Muslim families. Harold Morales, author of “Latino and Muslim in America: Race, Religion, and the Making of a New Minority” (Oxford University Press, 2018) said, “There is so much more to Latino Muslims than conversion, yet this is the most dominant emphasis in news stories on Latino Muslims. The myopic focus on conversion is evident through a quick reading of headlines.” 

Converts like Perez and his family, who accepted Islam a few years prior to or after 9/11, have now been Muslim for over two decades. And yet they rarely receive any attention from the news or academia on how their roles have changed.  

“I’m very respectful of my family’s culture, and I teach certain aspects of it that are good, but I don’t compromise on the aspects of it that are haram and toxic,” Perez said. “Islam is everything to me, and it is way more important to me than being Puerto Rican.” He cautions against prioritizing cultural heritage over Islamic principles. Emphasizing Islam’s core importance in his life, Perez urges fellow Latino Muslims to uphold its teachings above all else and not to compromise religious beliefs for cultural acceptance. 

Perhaps motivated by Latino Muslim resonance with Islamic Spain, he encourages them to study works like “Ash Shifa” (Diwan Press; 7th ed., 2010; trans. Aisha Bewley), written by Andalusian scholar Qadi Iyad ibn Musa al-Yahsubi (d.1149-50), to deepen their understanding of Islamic principles and prophetic manners. Perez envisions a transformative potential if Latino Muslim leaders prioritize spiritual purification and sincere intention above all. 

Shortly after the release of “New Muslim Cool,” Perez was permanently barred from the jail in which he interacted with inmates as a Muslim chaplain. However, his outreach work did not end there. For over two decades, he has been instrumental in pioneering initiatives to uplift children, particularly those from Pittsburgh’s low-income neighborhoods. His work as the coordinator of BOOTUP (Building Our Own Technology, Uplifting People) and establishing the Ya-Ne Youth Alliance for Networking and Empowerment at the Islamic Center of Pittsburgh highlight his dedication to empowering youth through education and mentorship. 

When a young Perez detached himself from music completely after “New Muslim Cool,” he cited concerns for his spirituality. Surprisingly, M-Team’s controversial Clash of Civilizations album is still available on platforms like Spotify. However, this former M-Team member is far removed from the militant lyrics from 2005. Twenty years later, his primary focus is community building, social welfare and peaceful dialogue. 

In an April 14 Facebook post, Perez wrote, “Our community consists of 98 percent converts who have dedicated their lives to helping spread and teach Islam.” Attached to his post was a crowdfunding drive for Masjid Anisa, the “First ever ‘Built from The Ground Up’” mosque in Pittsburgh, home to many reverts or converts. 

A closer, unbiased exploration of Latino Muslims’ lives reveals that they are indeed more than their conversion stories. A decade and a half after the documentary graced the screens, Perez has transitioned from a seemingly overzealous and admittedly “ignorant” youth to an indispensable leader and mentor to hundreds of fellow Muslims and non-Muslims, both Latino and non-Latino. 

The story of Hamza Perez reflects a broader trend within both the Gen X and Millennial Latino Muslim communities. Across these generations, numerous converts have emerged as influential figures, assuming roles as imams, educators, advocates and social servants. 

Echoing the words of Morales, “The new generation will read about the historical and cultural links between Latino ethnicity and Islamic religion from websites and social media and from journalists and scholars. They will be a new kind of Latino Muslim, one whose central narrative will lie beyond the scope of conversion.” 

By leveraging their unique backgrounds and experiences, Gen X and Millennial Latin American leaders are shaping the present landscape and laying the groundwork for a vibrant and more inclusive Muslim American community.

Wendy Díaz is a Puerto Rican Muslim writer, poet, translator, and children’s book author. She is the Spanish content coordinator for ICNA-WhyIslam. She is also the co-founder of Hablamos Islam, a nonprofit organization that produces educational resources about Islam in the Spanish language.

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The post Fifteen Years After “New Muslim Cool” appeared first on Islamic Horizons.