By Malika Harris 

Sep/Oct 2024

The Black Canadian Muslim organization (BCM) was formed during the Covid pandemic by a handful of community members who realized that the larger Muslim community was struggling to process the impact of systemic racism on our modern-day society, the same system that made all of us eyewitnesses to the police brutality in the U.S. that killed George Floyd. 

It was extremely painful to hear some Muslim community leaders suggest that this racially based issue had nothing to do with our community. This rhetoric was another daunting reminder of why it is important to have Black Muslim representation within the leadership of our larger community. This reality motivated us to create an organization that would strive to fulfill the spiritual, social, and educational needs of the Black Canadian Muslim community, in the hope of helping us reconnect and reclaim our community’s rightful place within the folds of Islam. 

       From the very dawn of Islam, we see its foundation built on an inclusive framework, one that united humanity and called all people to unite under one faith. When Prophet Muhammad (salla Allahu ‘alayhi wa sallam) was ostracized by the Meccan tribes he was forced to send most of the small community of Muslims that existed at the time away to escape. He turned to an African civilization for support. The Prophet showed no hesitation or any of the prejudice towards Black people that is still so visible among Muslims today. Instead, he viewed the people of Abyssinia (modern-day Ethiopia) as allies, fellow monotheists, who worshiped One God and strove to follow the teachings of Prophet ‘Isa (‘alayhi as salam). 

The Prophet’s demonstration of racial inclusivity is what facilitated this long standing and thriving relationship between Africa and Islam that continues to exist until today. 

   Islam’s position on racial equality is crystal clear. “O humanity, We have created you male and female, and appointed you races and tribes, that you may know one another. Surely the noblest among you in the sight of God is the most God-fearing of you. God is All-knowing, All-aware” (Quran 49:13). 

Black Canadian Muslims

This is why Black Canadian Muslims are often caught off guard when they interact with Muslims who outwardly acknowledge the Prophet’s example, while simultaneously submitting to cultural norms that dilute Islamic ideals and leave minimal room for the tangible practice of Islam’s teachings regarding this issue. 

For the most part, this experience extends to both Black Muslim’s reverts who returned to Islam in the last half century and their offspring, as well as those families who can trace their lineage back to early Islam. However, the descendants of the enslaved Africans whose ancestors were brought to the West via the trans-Atlantic slave trade who face a unique set of challenges because their ancestral identity was stripped away, who embraced Islam and the hope to join a community that practices and promotes anti-racism where they can truly belong. One can imagine the internal conflict they endure as their newfound community continues to marginalize them. Especially when they realize that the longstanding contributions of Muslims who looked like them are often neither valued nor celebrated. 

These realities motivated the formation of an organization that is rooted in Islamic ideology while striving to serve this group’s complex needs because of historical slavery and ongoing systemic racism. Most BCM members are individuals who reverted to Islam in the 1960s and 70s, as well as their children and grandchildren who they have strived to pass their love of Islam to. BCM’s main goal was to create a safe space in which Black Muslim families, especially our youth, could develop a connection as Muslims while countering the rejection they often face in the larger community.   

People often ask, “Why create a Muslim organization that focuses on one race?” 

The reality is that the Western Muslim Community has been dividing itself into culturally based organizations for the last three decades. As Muslims, we know that even though specific organizations may give themselves a culturally or racially neutral name, specific cultural groups often run certain mosques and organizations and most often cater to their cultural community’s needs. This practice, unfortunately, marginalizes some minority groups. This was a common experience expressed by many Black Muslims. Which is why we felt it was necessary to form a community group that strives to unite individuals, and families who share similar lived experiences. 

Over the last three years, we’ve managed to provide family, youth and children’s programs that serve our specific needs. For example, our annual BBQ and Eid celebrations, which have been attended by 100 or more Black Muslim participants. many of whom reverted 50+ years ago and their families as well as more recent reverts to Islam. 

The intention was never to divide, but to serve a marginalized group, until the larger community understands the value of including Black Muslims. The ideal has always been to see our larger Muslim community return to our Prophet’s example: where Muslims of all races, creeds and cultures feel respected, included and valued.   

Malika Harris is the co-founder of the Black Canadian Muslim organization in Toronto, Ontario.

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By Alaa Abdeldaiem 

Sep/Oct 2024

Every summer since 2014, a remarkable event unfolds that shapes the future of Muslim leadership across the U.S: The Muslim Youth of North America’s (MYNA) Annual Summer Leadership Summit (SLS). This July, the highly anticipated event gathered around 60 youth from across the country, each poised to take on significant roles as executive committee and regional executive committee officers. The summit is a transformative experience, combining technical training, spiritual development, professional growth, and interactive workshops to prepare these young leaders for their upcoming responsibilities.

The SLS cornerstone, its comprehensive technical training program, provides in-depth instruction on the practical aspects of leadership roles within MYNA. From learning how to effectively manage meetings, organize events, and follow various policies and procedures to mastering software like Google Suite, Notion, and more, participants are equipped with the essential tools they need to excel in their positions. Youth are also trained on the inner workings of fundraising, cold calling, marketing, outreach, project management, and similar activities. 

Spiritual Development

Recognizing that effective leadership in our community is deeply rooted in spiritual strength, the summit stresses spiritual development. Participants engage in sessions that deepen their understanding of Islamic principles and practices, Quranic studies, reflections on the Prophet’s (salla Allahu ‘alayhi wa sallam) life, and discussions on how to incorporate Islamic values into their leadership styles — activities designed to foster a stronger connection with their faith. 

Youth are joined by scholars and teachers such as Mufti Abdulwahab Waheed (co-founder, Miftaah Institute), Sh. Abdullah Waheed (director, Islamic Affairs at Flint [Mich.] Islamic Center), Ustadha Hazel Gomez (board member, Rabata), Ustadh Ammar Alquoqa, Dr. Jawad Shah, and others. The event prepares youth leaders to lead with integrity and purpose by nurturing their spiritual well-being.

“The environment was incredibly supportive and inclusive, making it easy to connect with everyone and share ideas,”said Farah H. “I left SLS feeling empowered, equipped with new skills, and ready to implement what I learned in my upcoming term as Vice President. This summer has truly ignited a passion in me to lead with purpose and compassion. I am grateful for this unforgettable experience and look forward to continuing my journey as a leader.”

The summit also offers a robust professional development program designed to enhance participants’ skills in areas that are crucial for their future careers and personal growth. Workshops on public speaking, time management, teamwork, and strategic planning provide invaluable insights and practical knowledge. Guest speakers from various professions share their experiences and offer guidance, thereby inspiring the youth to aspire to excellence in all aspects of their lives.

One of the SLS’ most dynamic aspects is its engaging, hands-on, and collaborative workshops. These interactive sessions inspire participants to actively contribute and learn from one another. Workshops cover a wide range of topics, among them how to give and receive feedback, manage different personalities on a team, utilize creativity, and develop a unique vision. 

Meaningful Group Activities

Fun challenges such as an obstacle course and an Islamic scavenger hunt also encourage youth to work as a team in the spirit of fun and learning. Through group activities, role-playing, and brainstorming sessions, participants develop creative solutions to real-world challenges and build strong bonds with their peers.

Beyond these training and development sessions, the summit also provides an invaluable opportunity for youth to connect and form lasting friendships. These relationships create a supportive network of like-minded individuals who share a common vision of our community’s future. By fostering these connections, the summit helps to build a united and resilient generation of leaders who will continue to support and inspire each other long after the event has concluded.

“SLS was a perfect balance of spiritual rejuvenation, skill building, and team bonding,” said Mahmoud E. “These lessons not only enriched my knowledge but also instilled a sense of pride and motivation to emulate the strength and dedication of the leaders that came before us in our everyday life and work.”

The impact of MYNA’s SLS extends far beyond the event’s duration. The skills, knowledge, and relationships gained empower participants to make meaningful contributions to their communities and beyond. As they step into their roles as MYNA executive committee and regional executive committee officers, these young leaders are well-prepared to lead initiatives, inspire their peers, and drive positive change. In short, they are ready to have a lasting impact on their communities and the world.

Alaa Abdeldaiem is the MYNA Manager in ISNA’s Youth Development Department

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By Shabnam Mahmood

Mar/Apr 2024

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

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

Wanis Shalaby (principal, Salam School) believes there has always been a gradual increase in enrollment in Islamic schools despite recent changes to the public education curriculum. 

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

Talk with Your Kids

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

For example, the small Islamic school in Merium Abdullah’s area of Los Angeles is still trying to find its footing after the Covid-19 pandemic. Thanks to involved parents, the school has reopened and is growing slowly. Abdullah has two children in public schools and one in an Islamic school. She augments their education with Sunday School classes. Although she finds her Islamic school lacking in secular studies, administrative issues and other areas, she still recommends them over public schools. That said, she advocates instilling religious values early in children, especially those attending public schools.

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

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

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

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

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

Administrators Weigh In

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

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

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

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

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

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

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

“Parents should not wake up at the 11th hour,” Shalaby said. “It is too late by then. Your work with your children starts before they are born, so work on yourselves first. Further, unless your home environment complements the school’s culture, work toward achieving a shared vision with the school.”

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

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

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By Shabnam Mahmood

Mar/Apr 2024

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

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

Option to Opt-Out

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

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

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

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

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

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

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

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

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

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

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

Perplexed Parents

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

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

The club also provided support groups for those with inclusion issues or parents’ rejecting their identity. Teachers were instructed to refrain from informing parents about the child’s choice of changing his/her gender. The student could be called by a name complying with the gender he/she had secretly chosen. 

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

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

Confident Kids

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

Sayyed noticed the school’s emphasis on the LGTBQ+ community toward the end of seventh grade. It’s a topic that doesn’t readily come up when talking with his friends though. He says even some of his Christian friends are opposed to this lifestyle. “I know we believe a man is supposed to love a woman and a woman is supposed to love a man. You can’t change that,” said the eighth grader. “Going to Sunday school has helped. The closer you are to religion, the less likely you’ll be led astray. Religion is like a protective shield,” he added. 

Pronouns are commonplace at Niles West High School, when students introduce themselves to newer teachers. Sarah Khan, a junior, thinks nothing of it. “It’s just that one extra step you have to do.” Khan has friends who identify as LGTBQ+ but haven’t come out yet. That’s the basis for their conversation — the safety of who to trust. Although Khan doesn’t agree with the lifestyle, she doesn’t think about it very much. “If curriculums are pushing the agenda, that’s wrong.” Otherwise, she listens to her mother’s advice and stays clear of other people’s business, adhering to “For you is your religion, and for me is my religion” (109:6).

What Can Parents Do

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

There’s a lot of competition for that fleeting moment of a child’s attention. Nowadays, the number of books, films and television shows without gender identity references is shrinking. “There is a disproportionate number of resources,” says Sarah Sultan (licensed counselor and research fellow, Yaqeen Institute). 

The 3 Cs

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

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

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

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

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

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

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By Monia Mazigh

Jan/Feb 2024

Following the 9/11 attacks, President George W. Bush waged a war on Afghanistan. To build and strengthen his military coalition, Bush convinced his allies that his “war on terror” was “also a fight for the rights and dignity of women,” as his wife Laura Bush explicitly mentioned in a radio address to the nation (The Washington Post, eMediaMillWorks, Nov. 17, 2001). It didn’t take long until his administration released report after report describing the Afghan women’s fate under the Taliban. Issues ranging from women’s access to health care to girls denied education to the restriction of women’s freedom of movement were all denounced and explained at length as valid reasons to go for war and destroy a land and its inhabitants.

Many feminists’ voices joined the chorus cheering for this “legitimate” war. A war that liberated Muslimas from their men, described in the media as savage and barbaric. The voices of Afghan women were dismissed. After all, what do they know about their rights and feminism? Can we really give a voice to women living among barbaric and savage men? Can the words of these women suffering from “Stockholm Syndrome” be taken seriously?

I remember vividly awkward conversations with progressive feminist friends who wanted to believe that this unjust war was going to liberate women. My religious affiliation, the same one shared by many Afghan women, made me de facto a delegitimize voice on the issue, a person brainwashed by my faith. I believed the fate of Afghan women would be better if left alone with no war. No matter how many times I repeated that those women are smarter than we think and don’t need others to save them, I felt ignored.

But I wasn’t the only one. Professor Lila Abu-Lughod famously asked in her article, turned into a book, “Do Muslim Women Need Saving?” (Harvard University Press: 2013).

The role of some feminists in amplifying the call for war, thereby lending it legitimacy and support, was very problematic. When it came to Muslima women, everyone became a feminist and wanted to prove their moral superiority by demanding that Afghan women be saved even when many were killed during military operations; even when their fathers, husbands and relatives were killed by drones: even when bombs, malnourishment and disease killed their children. 

For many of these feminists, the cost of the war was worth the liberation of Afghan women. Afghan women mattered to them only as a way to justify the war by serving, reluctantly, as pawns to advance white feminist theories and enhance the careers of politicians caught up in their visions of geopolitical domination and hegemony.

The Plight of Palestinian Women

As the violent war between Israel and Hamas — which should be reframed as a long struggle of the Palestinian people to stay on their land confiscated by Israeli colonizers and settlers — escalates, the fate of Palestinian women, who, with their children, bear most of the cost and damages, is completely not part of the radar of many feminists.

Despite some strong feminist voices who aren’t intimidated, like the American philosopher and gender studies scholar Judith Butler, who stated that a “genocide is taking place” with indiscriminate bombing, killing and starvation, many other intellectuals and feminists are silent (George Yancy, truthout.org, Oct. 31). What is worse is sometimes they are justifying the on-going massacre, as if the fate of 52,000 pregnant Palestinians in Gaza doesn’t matter (“Pregnant Women Suffer Gaza War” CNN, Oct. 17), as if the statistic of 1 child killed every 10 minutes is meaningless (“Israel Strikes Gaza, Children Victims,” Washington Post, Nov. 2).

Ironically, on its website the Government of Canada states the following: “Canada is a member of the UN Secretary-General’s High-Level Advisory Group for Every Woman Every Child. We support the roll out of the Global Strategy for Women’s, Children’s and Adolescents’ Health. This will ensure that all women, children and adolescents can survive, thrive, and reach their full potential” (https://www.international.gc.ca/)

How can these commitments and policies be coherent with Canada’s failure to demand, at the very least, a ceasefire? How about the $Can 3.5 billion the country spent between 2015-20 to improve the health and rights of women and children worldwide (“Canada’s 10-Year Commitment to Global Health and Rights,” https://www.international.gc.ca/)? 

Are Gaza’s women concerned by these funds or because of their mere existence in a territory of 2.2 million people that, within 28 days has lived through the equivalence of a nuclear bomb (“Israel Hit Gaza Strip with the Equivalent of Two Nuclear Bombs,” https://euromedmonitor.org) make them a legitimate target excluded from the feminist policy about which Canada boasts?

Or are we feminist only when the Other is oppressed by their fellow Muslims? But when Israel, a nuclear power, wages a war against Hamas, our feminist policy becomes invisible, inaudible and non-existent and the fate of Palestinian women is left to their God.

Did we forget that in 2014, Ottawa made reducing maternal, newborn and child mortality as the centerpiece of its international development policy? At that time, an international summit called “Saving Every Woman, Every Child Within Arm’s Reach,” attracted specialists and public figures, including then-UN Secretary-General Ban Ki-moon; Margaret Chan, then director-general of WHO; and Melinda Gates, co-chair of the then-Bill and Melinda Gates Foundation (https: www.canada.ca, April 2014).

But the country quickly forgot its previous commitments to Palestinian women, leaving them to have c-sections without anesthesia and under cellphone lights (https://jezebel.com/). Stories of them taking pills to delay their period for lack of privacy, lack of access to clean water and sanitary products are as common as they are worrisome for their health side effects (“No Privacy No Water Gaza Women Use Period Delaying Pills Amid War”, Oct. 31, 2023, https://www.aljazeera.com).

As for their children’s education, the enthusiasm and tremendous support shown by some of our intellectuals and politicians when it came to calling for war against the Taliban to allow girls to attend school is non-existent today, when we learn that 4,000+ children have been killed so far in Gaza by Israeli bombardment and that most of the schools run by UNRWA have become shelters for families who either have lost or are afraid to stay in their homes. Needless to say, Gaza’s children are receiving no education because bombs continue to kill them or be dropped on their heads.

Why such selective enthusiasm and feminism and girls’ rights? Why such hypocrisy in defending our principles? A few weeks ago, Adania Shibli, a Palestinian author who shares her time between Berlin and Jerusalem and was about to be receive the Frankfurt book fair’s LiBeraturpreis 2023 award for her “Minor Detail,” was “shut-off” (“Palestinian Voices Shut Down at Frankfurt Book Fair Say Authors,” Oct. 15, 2023, https://www.theguardian.com). As if Israel and its allies, including Canada, are punishing all Palestinian women for speaking out and raising men who would one day be potentially recruited by Hamas. As if Palestinian women aren’t women. As if Palestinian children do not deserve to live.

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 recently published an essay/memoir “Gendered Islamophobia: My Journey with a Scar(f)” nominated for the Governor General Literary Non-fiction Award.

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By Emin Poljarević

Jan/Feb 2024

More than a month into the genocide in Gaza, many readers now have access to countless narratives and stories from amateur journalists, social media influencers, survivors, refugees, medical staff, UN personnel and news anchors detailing the atrocities and mayhem of Hamas’ Oct. 7 attack on Israel and the latter’s unyielding military assault. All of this is supported by thousands of firsthand accounts and statements from the Gazan authorities about the ensuing dreadful collective punishment and suffering of their people. One such witness was Dr. Hammam al-Louh, a medical doctor at Gaza City’s battered, besieged and breached Shifaa Hospital, who was tragically killed at the age of 36 on Nov. 13 while striving to save lives of sick and wounded Gaza residents. 

Representatives from international organizations such as UNWRA (The United Nations Relief and Works Agency for Palestine Refugees in the Near East), the Red Crescent, Amnesty International, UNICEF, and Doctors Without Borders have provided additional information, insights and commentaries, all corroborating the numerous atrocities and war crimes committed by Israeli forces (www.truthaboutpalestine.com). 

Local and international media outlets such as Al-Jazeera are tirelessly reporting and recording the Gazans’ struggle for survival. Al-Jazeera analysts such as Marwan Bishara repeatedly contextualized the economic and political logic driving the ongoing massacre of innocent civilians by Israel and, by proxy, American war machines.

We can see how millions of morally outraged citizens worldwide demonstrate to push their various governments to stop the unyielding assault and blockade on what Jimmy Carter called the world’s largest “open-air prison.” We might think that these popular cries had some effect on the United Nations General Assembly (UNGA) vote on the resolution to call for “immediate, durable and sustained humanitarian truce leading to a cessation of hostilities.” In sum, 120 states voted in favor of it, 14 states (including the U.S.) opposed it and 44 abstained (https://news.un.org/en/story/2023/10/1142847). 

It all makes sense, and yet, at the same time, it doesn’t! It’s a mystery.

It makes no sense to hear how Ursula von der Leyen (president, European Commission) and Anthony Blinken (secretary of state, U.S.), together with other senior Euro-American officials justify, condone and support Israel’s unrestrained blockade, bombardment and assault of the densely populated Gaza Strip. It especially makes no sense to see and hear the different set of standards employed by the same leaders and media outlets in relation to the year-long Russian occupation of eastern Ukraine and the 75-year-long settler colonialism and apartheid in the Palestinian territories (www.btselem.org). Some other leaders, among them Gustavo Petro (president, Colombia) and Richard Boyd Barrett (Irish MP) simply call this apparent double-standard hypocrisy. 

It also makes no sense that Euro-American right- and some left-wing pundits, commentators and mainstream media outlets overwhelmingly view any criticism of Zionism and its political project as antisemitism; or that chants such as “From the river to the sea, Palestine will be free!” are interpreted as calls for another holocaust; or that the BDS campaign has inherent antisemitic undertones (https://www.newyorker.com/news/q-and-a/is-anti-zionism-anti-semitism). These assumptions are as senseless as they are mysterious.

Why mysterious? 

There are numerous plausible and less plausible ways to answer this question. One way is to unpack how economic interests drive the ethnic cleansing and total annihilation of northern Gaza due to the discovery of energy deposits in Gaza’s waters, as posted by Victor Kattan (https://al-shabaka.org/; April 24, 2012); or that, according to Ari Rabinovitch and Nidal Al-Mughrabi (www.reuters.com/; Feb. 3, 2021), there are plans to build a long-distance pipeline close to northern Gaza border. 

Another way is to suggest the Zionist project has entered a new phase that demands driving out the remaining refugees to complete the original 1948 Nakba (The Catastrophe). Yet another way is to consider the Zionist argument of security concerns vis-à-vis Hamas-governed Gaza that require physical incursions to destroy any resistance infrastructure. Or a number of other ways. Or all of the above. 

Answering this question is of lesser importance in comparison to understanding some of this mystery’s key parts, namely, the evident Euro-American powers’ cynicism, moral disregard, double standards and indifference to the Arab and Muslim peoples’ immense suffering. 

One key part of this mystery is to probe the Euro-American supremacist mindset. Consider this: During his Oct. 13, 2022 speech, Josep Borrell (high representative for foreign affairs and security policy) informed the European Diplomatic Academy that “Europe is a garden. We have built a garden. Everything works […] Most of the rest of the world is a jungle, and the jungle could invade the garden. The gardeners should take care of it, but they will not protect the garden by building walls. A nice small garden surrounded by high walls in order to prevent the jungle from coming in is not going to be a solution. Because the jungle has a strong growth capacity, and the wall will never be high enough in order to protect the garden” (www.eeas.europa.eu; enter 14.10.2022). 

This revealing statement provides a glimpse into a version of Europe’s 21st-century colonial mindset — a mindset that translates into chauvinistic attitudes, policies and geopolitics. Perhaps, only perhaps, can our attempt to understand it explain some of this tangible Euro-American discrimination between conflict victims of European origin and those of Arab (or simply non-European) origin. The high level of Euro-American leaders’ moral outrage at the violence committed against Ukrainian and Israeli civilians versus the same leaders’ justification of civilian deaths on Gaza’s killing fields is astounding. After all, “Israel has the right to defend itself.” On what moral or material basis can anyone defend killing thousands upon thousands of children, women, and innocents? 

Moreover, consider the analogy of Israelis “mowing the lawn” used by some analysts to explain this latest attack, as recounted in Yousef Munayyer’s Oct. 10, 2023, article (www.slate.com). This dehumanizing analogy fits well with Borrell’s analogy of the European gardeners’ mission. In this case, these “gardeners” are Israeli Zionists. The major problem here is that this particular horticultural venture has evolved into what Craig Mokhiber (who resigned as director in the New York Office of the High Commissioner for Human Rights), calls “a textbook case of genocide” of Palestinians in Gaza. 

The current Zionist “gardening” mission started long before Oct. 7. It began slowly in 1917 (the Balfour Declaration), picking up pace during the waves of terrorist attacks in the 1920s and 1930s, until 1948, when the Zionists carved out the early borders of a version of Borrell’s “European garden.” Another event happened the same year. On Dec. 9, the UNGA adopted the Convention on Genocide, a term coined by the Polish-Jewish lawyer Raphael Lemkin just four years earlier. According to the Convention, “genocide means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group.” Although this term was coined rather late in human history, it did exist much earlier. 

Some of the earliest calls for genocide can be found in the Old Testament, “Now go [King Saul], attack the Amalekites and totally destroy all that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys” (1 Samuel 15:3). In this context, the reality of this verse’s fictionality is beside the point. The interesting part is that Netanyahu repeated its genocidal message, almost verbatim, in his televised address to the Israelis some 3,000 years later. Defense Minister Yoav Gallant made a similar call to his army — to mercilessly annihilate the “human animals” and “children of darkness” (i.e., the Palestinians). Several Israeli government officials have made similar statements.

At a minimum, such statements are declarations of genocidal intent, as noted by Nicole Narea and Sigal Samuel, in their Nov. 13 article “How to think through allegations of genocide in Gaza” (www.vox.com). And intent is the single most important criteria in legally establishing the case of genocide. This and other statements are at the center of three Palestinian organizations’ legal cases against Israel, submitted to the International Criminal Court on Nov. 8. The Palestinian human rights attorney and academic Noura Erekat is one of the experts involved (https://www.democracynow.org/2023/11/10/icc_lawsuit).

It seems that Zionism, as an extension of the “European garden” in historic Palestine, enjoys unconditional support from its Euro-American allies. The ideology has seemingly reached its apex. This is perhaps more evident in relation to the surrounding lands, where the shackled and helpless Arab and Muslim populations watch in horror at how their fellow brothers and sisters are being destroyed in real time. The evident impotence and/or unwillingness of the Arab Muslim leaders to act makes the Zionist project appear even more robust. 

This helplessness and impotence has allowed the Zionist garden’s numerous drudges and its collaborators outside Israel to uproot, mow, cut, and prune the “jungle” and erase the “human animals” outside its walls in order to clear the “wilderness” and presumably steal even more territory from its indigenous populations. Zionists have publicly stated that ultimately and explicitly they want to expand into Jordan, Lebanon, Syria, and even Egypt (Sinai). In the end, it seems meaningless to resolve the mystery of Euro-American leadership’s indifference and moral bankruptcy regarding the Palestinians’ right to be human (www.cjpme.org/fs_236/). The only meaningful act is to resist the Israeli apartheid system of oppression and domination, its dehumanizing colonial enterprise, and the continuous Zionist humiliation and annihilation of Palestinians (www.alhaq.org, Report: “Israeli Apartheid: Tool of Zionist Settler Colonialism”).

Emin Poljarević is an associate professor of Islamic studies at Universiti Brunei Darussalam.

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By Kiran Ansari

Sept/Oct 2023

“If we don’t speak to our children in Urdu, the language can die with us.” This realization hit hard for Nadia Siddiqui from San Jose, Calif. Twenty years ago, there were not many online resources. With no extended family nearby, she was worried that her children – and grandchildren – would not know how to speak their mother tongue if she didn’t put in the effort.

It helped that her husband was also an immigrant from Pakistan. They made it a point to converse in Urdu only and focused on it more than English when their children were young.

“The kids will automatically pick up English from TV and school,” Siddiqui said. “That’s the factory default setting for our North American kids. If we value our mother tongue, then we must put in time to preserve it.”

Mirela Uddin from Algonquin, Ill. made it a point to speak to her children in Bosnian only. She subscribed to a Bosnian language TV channel at home and had the kids Skype with their grandparents regularly. She also spent a couple of months every summer in Bosnia so the children could soak in the language and culture. She believes the Bosnian weekend school and weekly talk in Bosnian at the mosque also helped reinforce the language.

“80-90% of my conversation with my kids is in Bosnian,” Uddin says. “Since my husband is not from Bosnia, and we didn’t have many Bosnian friends here, I knew I had to put in the work.”

Today, her older kids can carry on a conversation in Bosnian. They can order food and converse with the locals. Her daughter even has some Bosnian songs in her playlist. Uddin feels learning an additional language at a young age could have increased their affinity to learn new languages. Her college-aged daughter is also fluent in Spanish.

Siddiqui also took her children to Pakistan regularly. Even though their cousins in Pakistan were encouraged to speak in English, hanging out with extended family and domestic help made a big difference. She started with teaching her children the names of objects in Urdu. Later came stories and the famous “Urdu game” on long car rides and waiting at the doctor’s office. Siddiqui used to say “tree,” or “red,” and the kids would compete to see who could translate in Urdu the fastest. What ensued was a lot of learning – and laughter. After all, keenoo (orange) and konee (elbow) do sound alike.

Enter YouTube and Co.

While Siddiqui didn’t have many resources, parents today can supplement their efforts with online help. Tamania Jaffri in Calgary, Canada has been working tirelessly for the last eight years to preserve the language with her blog, urdumom.com. She loves sharing ideas with families to pass on language and culture to the next generation. Viewers saw her kids grow up on her weekly Urdu story time on Facebook. Recently, she started a YouTube channel called Urdu preschool with familiar rhymes for the littlest ones.

“The response has been amazing,” Jaffri said. “I have years of material based on my experience, and I love taking names of children during the video. Families write to me about how their kids would love to hear their name called out on TV.”

Oregon-mom, Rinad Qutub wanted her children to have educational screen time that helped them learn Arabic. She collaborated with Abrar Shahin from New Jersey and came up with the idea of Kalam Kids after noticing their children responding well to video content. Kalam means words or speech in Arabic. They wanted kids in multilingual households to have access to conversational Arabic. 

“The response for our YouTube channel has been overwhelmingly positive,” Qutub said. “Nothing makes us happier than seeing little ones smiling and engaging with our videos.”

Like other languages, there are many dialects in Arabic. “It’s tough to cater to all dialects because even between the two of us, we say words differently,” Shaheen added. “When choosing which words to use, we refer to traditional Arabic.”

Parents – the Best (and Free) Resource

Jaffri believes that the best tool for passing on language is the parent themselves because children model after them. So, a parent who actively speaks the language with their child, and sings/plays/reads in the language is the best resource. Her videos give parents ideas and remind them of poems and stories in Urdu they might have forgotten themselves.

“The most important thing parents can do is to love and respect Urdu,” Jaffri said. “We carry a lot of colonial baggage in our disdain for Urdu and consider English superior. Children are smart and can pick how their parents feel about the language.”

The Kalam Kids ladies agree that a multimodal approach yields the best results.  They encourage parents and caregivers to watch and repeat the videos along with their little ones to promote an active learning environment. They stress the importance of including learning a language in the daily routines.

Multilingual Households

Children can learn another language even if their parents don’t speak it. The key is that they continue to practice the concepts with someone who can. Today, thanks to Kids Bolo, that can also be online.

In addition to leveled Urdu-English books, and an innovative Urdu talking pen, the Kids Bolo online Urdu conversational classes have become very popular. They have around 200 kids from the U.S., Canada, U.K, and other countries outside Pakistan enrolled in their monthly subscription model.
  

“As parents whose children were born in the West, we felt our choice of relevant resources was limited,” said Masooma Aftab from Toronto. “So, my husband Hamid and I leveraged each other’s professional degrees (Finance/Start Up and Early Childhood/Youth Work) and created those resources ourselves.”

In 2020, they launched as “Inglish For Kids” and sold thousands of books. They used that feedback to rebuild the products from scratch and relaunched as Kids Bolo. Their Urdu taking pen has been very popular as it allows kids to read books in Urdu on their own.

“Bilingualism has many cognitive and social benefits,” Aftab said. “Learning your heritage language not only connects you to a larger community but it helps preserve the culture – its mannerisms, dialogue, nuances. To preserve it, you must practice it out loud and increase exposure like being around people where you hear it consistently.”

“This exposure doesn’t need to come from parents. However, it is extremely helpful if the home environment is supportive of language acquisition and participates in the ‘back and forth’ dialogue,” Aftab said. “Dialogue with other children that are at the same learning level does wonders for learning. In many cases, I have seen both the child and parent hone their Urdu language skills together – which is phenomenal as it enhances bonding between generations.”

Hard Work Pays Off

It can feel daunting to introduce a new language. However, it is possible — and rewarding. You could play regular games like Go Fish or Charades, but in the other language. You could also stick flash cards around the house for kids to remember what a clock or table is called in their mother tongue.

A new language can be fun as long as it doesn’t feel like a chore or homework. “Kids learn best and fastest when they are having fun,” said Qutub. “We find that singing songs and implementing language into games and activities is most beneficial. Just be silly and have fun. “Parents do have to put in extra effort at first. Later, they can enjoy seeing their vocabulary increase and how the children gain more confidence in a beloved language. They don’t have to become poets or scholars in the second language. But if a language can bring them closer to grandparents and their heritage, it is worth the effort for future generations as well. It does not have to be perfect. However, with practice and love, it can be well worth it.

Kiran Ansari is the Assistant Editor of Islamic Horizons. Even though her three kids are at different levels of Urdu fluency, she is grateful that they keep trying. 

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By Sundus Abrar

Sept/Oct 2023

Dove’s viral commercial,“Cost of Beauty” portrays the swift and detrimental impact of social media use on a young girl. Based on a true story, Mary receives a smartphone on her 13th birthday and after intensive interaction with social media develops a debilitating eating disorder. The message of the commercial — advocating for kids’ online safety – resonated with many concerned adults. Guarding impressionable young minds from the compelling nature of social media is a clear concern. In one scene, Mary’s mother attempts to physically grab the smartphone to disengage her from constantly scrolling. Undeterred, Mary pulls away, and continues using her phone. 

Mary is unfortunately the norm today.

Tween and teens everywhere are resisting the attempts of parents and educators to limit social media use. Amal Naeem, a seventh grade teacher in Mississauga, Canada, regularly faces this issue with her students. The Islamic School school she teaches at doesn’t allow smartphones and has a firewall on the school network to prevent access to non-educational content. Despite this policy, limiting social media among students remains challenging. 

Kids Get Smart with Smartphones

“They find ways to log onto Instagram on their Chromebooks, and with one click they can quickly close the tab” said Naeem. “Some children bring smartphones to school because their parents want to ensure that they can maintain contact. These students use their phones during recess to get onto social media sites.”

Aside from being a distraction with school work, the concern around social media use in a school environment is the problematic content with which the children are engaging. In 2019, Naeem was teaching 5th grade when TikTok was gaining traction amongst young users. She recounts an instance where she saw a group of her students performing a TikTok trend with provocative undertones at school. 

“I told them this is inappropriate,” said Naeem. The 10-year olds were just surprised that their teacher was aware of the trend. A trend on social media can be a short dance, skit, lip syncing video that users re-enact and share. Discussions and interactions around these trends provide opportunities for tweens and teens to socialize with each other and form peer groups. These can be positive outcomes from the children’s perspective, but children are not mindful of long term consequences. The sub-culture perpetuated by social media use is multilayered. Naeem’s students were only mimicking the dance moves of a trend which without the context of the problematic trend may not be concerning. However, the overall inappropriate messaging has potential to influence these young users to mirror more aspects of the behaviors they are observing. “Parents assume that their children are innocent. They underestimate how much children can understand,” she added. 

Nikhat Raffiq, a Naperville, Ill. therapist, recognizes the draw of social media for her teen and young adult clients. “It can be a safe space, especially for introverted individuals, to find like minded people,” she said. The pseudo anonymity on social media is reassuring for those who may feel shy in social settings. Online they have space to form their responses and process their emotions. 

Raffiq does see clients struggling in limiting their social media consumption. “They feel guilty for spending so much time online,” she said. This lack of balance is aggravating, and she sees her clients struggling with feelings of guilt and anxiety. She encourages starting with imposing boundaries on social media use, and encourages families to communicate about what they see online. “Young people often attach too much meaning to what they see online,” she said. Communication among family members is important as it helps break down unattainable expectations and standards set by social media. 

Social Media and Islam

Social media is commonly being accessed on smartphones and tablets. The privacy afforded by these personal devices requires that communication around social media requires an intentional effort. Shahnila Ahmed, a Southern California-based Muslim parent coach, encourages this consistently on her Instagram account, @BraveMuslimParents. At the ages of 12 through 18 it is natural for children to seek autonomy and rebel against parental standards. “This makes sense as they are at the stage when they want to connect to their fitra, but they need space to do that, “says Ahmed. Social media can be hindering spiritual development in children if they turn to it to seek acceptance and validation. “Most things about social media do not align with our Islamic values. Majority of content perpetuates showing off what you are wearing, eating, or where you are vacationing. It waters down our values of modesty and humility,” says Naeem.  

Ahmad and Naeem both advise delaying and then limiting access to social media platforms for children. As a parent to a tween and teenager herself, Ahmad does recognize that social media is not entirely avoidable. She advises parents to not give children smartphones, and instead allow them to use parent devices with supervision. She also encourages parents to be educated about the platforms their children are accessing. 

“Just like you teach your child to look both ways before crossing the road during heavy traffic, we need to be teaching our kids how to behave online on social media,” says Ahmad. Some schools cover online safety guidelines, but in Naeem’s experience these exercises are not resonating with the students. “Children are not capable of understanding the long term impact of  decisions that they make,” says Naeem. One such instance is when her husband — vice principal at a different Islamic School — encountered students sharing passwords with each other. “It’s so easy to manipulate children at this age as they are still developing their personality, and they don’t realize how their actions now can come back to haunt them.”

Teaching Kids about Legal Health

Arshia Ali-Khan, CEO of Muslim Legal Fund of America (MLFA), is especially concerned about the vulnerable position of Muslim youth and their online activities. MLFA, a nonprofit organization that advocates against unjust legalized prosecution of Muslims in the U.S. Following the 9/11 attacks and the passing of the Patriot Act, Muslims communities have been subject to surveillance. “The government needs to find terrorists to justify the budget of billions of dollars that sit in the national security budget targeted to find terrorists,” says Ali-Khan. Muslim women, youth and converts have become targets of FBI’s predatory and grooming behaviors. Even social media interactions can be monitored. In various cases, vulnerable Muslims have been misguided and entrapped by FBI informants.

These interactions between targets and FBI informants can and do occur online on social media platforms. Georgina Giampetro, converted to Islam and posted alarming statements online in response to the war in Syria. Giampetro later went on to retract her misguided support for terror groups in Syria. Yet she continued to be observed by multiple FBI informants who interacted and entrapped her in a terrorism case through in-person and online interactions. Giampetro was initially facing a sentence of 10 years. She is now serving a significantly reduced sentence of five and half years. Ali-Khan is urging the Muslim community to recognize that its members are vulnerable and can be unjustly targeted for their interactions online. “The constitution protects us in our freedom of speech, but that is not the same liberty that Muslims have. Muslims are being targeted and entrapped into terrorism cases, “says Ali-Khan. Muslims also face enhanced sentencing. MLFA advocates for fairer trials and challenges the unfair prosecution of Muslims.  

“We need to be teaching children about their legal health,” Ali-Khan says. The unjust surveillance and prosecution of Muslims is a current and ongoing issue, but Muslim communities have stopped addressing it with the persistence it demands.

Sundus Abrar is a parent of two, residing in Chicago. 

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By Magda Elkadi Saleh and Abir Catovic

May/June 2023

As I write this article, my mind goes back to two Education Forums: The first one I attended (2000) and the first one at which I presented (2001). Both were memorable events, and the knowledge gained and shared at both remain relevant and useful. 

In 2000, I was a new principal trying to learn the ropes and lead my school to success. I vividly remember attending Safaa Zarzour’s session, “A Day in the Life of a Principal.” I took copious notes and referred to them and the handouts for many years. Two great takeaways kept my mind focused on the tasks at hand and helped me prioritize my days. 

First, the realm of knowledge vs the realm of influence, especially when working with the board. This concept helped me relieve my frustrations about things over which I had no control or authority and focus on the things that were my responsibility: What I needed to know but really wasn’t responsible for, what I was responsible for and needed to keep others informed about, and what I was jointly responsible for with the board and needed to communicate to others. 

Second, the priorities quadrants, namely, Important & Urgent, Important but NOT Urgent, NOT Important but Urgent, and NOT Important & NOT Urgent. 

I couldn’t have imagined then that years later I’d be a co-presenter during the annual Principals’ Pre-Conference. 

In 2001, I took a group of my teachers and my vice principal to the Education Forum. I remember looking out at them as I prepared to present for the first time: “Effective Communication.” 

I spent a lot of time on my first-ever presentation and have recycled and reused it many times during the past 22 years. Its lessons and takeaways come from Islam and our beloved Prophet’s (salla Allahu ‘alayhi wa sallam) example, and thus hold timeless and beneficial lessons for all of us. 

Since I began sitting on the Education Forum Planning Committee 12+ years ago, I’ve had the honor and pleasure of serving with a team of Islamic school educators and leaders who call for, review and select those proposals that we feel will best benefit our professional peers. Educating and helping our children develop into the leaders of tomorrow is no easy feat, and we take our responsibility in this regard seriously. As a collaborative effort, many decisions are based on the feedback ISNA receives from the attendees’ session surveys. 

This Year’s Theme: Raising Our Ranks — Enriching Students’ Lives 

All planning committee members were asked for their input. The original seven themes were narrowed down to three, and then to one. The selected theme resonated with all of us, and we hope it will resonate with this year’s attendees. 

We often get bogged down with the weight of our jobs. However, we need to remind ourselves of our crucial roles as educators and leaders — not a self-imposed importance, but one decided upon by God. All of us must remain cognizant of the fact that God elevates the ranks of those who seek knowledge and then pass it on to others. 

What You Can Expect at This Year’s Event 

We have a great lineup of speakers from Islamic schools, universities and educational organizations on a wide array of topics in addition to the regular sessions and the four pre-conferences. 

This year’s pre-conferences — Weekend Schools, Arabic, Quran, and Leadership — run from Friday morning to late afternoon with breaks for lunch and Jumuah. We hope that the speakers, all of whom are leaders in their fields, will delve deeply into these topics that are so important for our schools and communities. 

The Arabic, Quran, and Leadership pre-conferences have been constants for years; the highly successful Weekend Schools pre-conference was added last year. While the forum’s primary sessions are geared mainly toward full-time Islamic schools, we know that 90% of Muslim students attend public schools and receive most of their Islamic education at weekend schools. Therefore, as our weekend schools must receive the same attention and support as our full-time schools do, this pre-conference is designed for them. 

Starting after Friday’s dinner and keynote address, the forum’s four tracks will be led by the invited educators, leaders and field experts. The tracks are: 

• Arabic & Quran. Sessions will focus on best practices with practical applications for teaching and assessing students at different levels using various strategies and methods.

• Curriculum & Instruction. Topics will range from the more traditional to the latest developments in curriculum and instruction from Chat GPT to Brain-Based Learning, to Identifying & Teaching Students with Exceptionalities, and so much more.

• Islamic Education. Resources and strategies will be shared to guide and assist educators to develop Prophetic characters in their students. The film and media resources used to reinforce Islamic education and project-based projects are designed to make Islamic education more engaging and relevant for our students.

• Leadership. Leaders from our schools will share their tried-and-true strategies in effective leadership from leading with compassion to writing a great handbook, becoming a reflective practitioner and embedding culturally responsive leadership in our schools. 

The planning committee thoroughly reviews all submitted proposals to ensure that the presentations are relevant, practical and engaging. All attendees are expected to actively participate in the presentations and workshops and share their personal experiences while learning from those of others. 

The full program, as well as registration information, can be found at https://isna.net/education-forums/. We pray that all attendees leave feeling refreshed, recharged, inspired and ready to move their classrooms and schools to the next level. 

Benefitting from Previous Education Forums 

I was happily surprised when, one day in 2013, a mother of one of my school’s students asked me to present my 2001 “Effective Communication” to our parents. So many presentations from the early forums are online and can be found with a simple search. 

During the years of Covid-19, the Education Forums were virtual. All presentations are available on ISNA’s YouTube channel. In addition, there’s a wealth of knowledge online from the Education Forums held in Chicago and Los Angeles. 

Peer-To-Peer Learning at the Education Forum

Every professional, K-12 educators included, knows the importance of ongoing development in his/her expertise. Education is ever-evolving, and the students change from year to year. Therefore, educators and administrators are always looking for the latest educational theories and strategies. For 23 years, ISNA has provided just such an event: the Education Forum. The 24th Education Forum will be no different.

The Education Forum utilizes the Peer-to-Peer teaching model. Educators who work at Islamic schools, which have been operating in the U.S. for 30+ years, have been training their students for success and have a wealth of information to share with others. In addition, professionals involved in educational research and youth-related fields can provide valuable information to our schools’ teachers and leader. 

The Education Forum begins with a call for papers. Due to the multitude of Muslim educational professionals, many proposals were submitted. The forum’s planning committee reviews the submissions and selects those presentations that provide the most up-to-date information and practical strategies. This is a difficult process, for the submissions tend to be excellent — however, only a limited number of presentations can be made.

The Peer-to-Peer teaching model encourages connectivity and collaboration within classrooms and boosts morale and well-being. This also holds true for the Education Forum. Participants like myself have developed long-time friendships with colleagues who they can reach out to for help and support. Such contacts would never have been made if this forum didn’t exist. In addition, learning how peers overcome some of the obstacles that they face on a daily basis helps one develop the courage to experiment with the shared strategies. Finally, the forum allows us to see that the struggles within an Islamic school are common to schools in general and that good intentions and collaboration, along with divine help, can overcome all obstacles.

Magda Elkadi Saleh is head of school, Bayaan Academy Tampa and member, ISNA Education Forum Planning Committee. Abir Catovic is a board member of WISER (Weekend Islamic Schools Educational Resources). 

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By Sufia Azmat

March/April 2023

The Islamic school where I taught, and where my children studied, was the nation’s best Islamic school. Or so I thought when I was a young parent and a novice teacher. I continued to believe this for several years, based on my limited experience with Islamic schools — the ones my children attended in Pakistan and Illinois, and the one my niece and nephew attended in the same state. Only after I began attending the ISNA Education Forum in Chicago and interacting with educators from around the country did I realize that my school was only one of the best in the U.S. Even then, I didn’t fully grasp what “the best” meant.

Over the past decade, I’ve visited 50+ Islamic schools in the U.S. and several in Canada, Dubai and Turkiye. I’ve been to schools with as few as 25 students to schools with 800 students, where classes are held in a small house with the backyard serving as the playground and where classrooms are a set of temporary modular units, to schools whose buildings are renovated churches or old public-school buildings from the 1950s. I’ve also been to schools in beautiful new buildings that rival the country’s best secular private schools. But schools cannot be judged by their outer appearances. 

I’m often asked, “Which is the best Islamic school?” My response comes in the form of  questions. First, how do we define “best school”? Is it the school with the largest and/or newest building or the one with the greatest number of students? Surely if the school’s enrollment is high, it must be the best one. Or is it the one with the smallest teacher-to-student ratio, whose students have the highest average standardized test scores or whose graduates matriculate to the country’s best colleges? 

Maybe it’s the one whose students graduate having memorized the most Quran, or the one that’s been around the longest, whose teachers are all certified or have PhDs, or the one with the highest tuition?

Most parents can understand and relate to such questions, as those are the questions that seem, at first glance, to be the right ones to ask. But after having conducted a deep dive into school assessment and having served on accreditation review teams for both Muslim and non-Muslim schools, I began to ask other questions.

Is the best school the one that has transparent two-way communication with parents, where students are happiest based on anonymous survey responses, the school which has the lowest staff turnover rate or where teachers are respected and their feedback valued? Or is it the school that keeps its promises, holds itself to high standards and is always trying to improve its programs by continuous self-assessment, whose board members hold themselves accountable to themselves and their communities and safeguard the mission they have been entrusted with?

Or maybe it’s the school whose teachers treat their students with compassion, which has a discipline philosophy instead of a discipline policy, whose administrators are open to admitting that they don’t have all the answers and thus can make and learn from their mistakes? Are the best schools located in Muslim-majority countries?

Identifying the factors that make a school successful is a journey that I continue to map out. Gathering in beautiful Istanbul during October 2022 with educators from all over the world to formally establish the Global Association of Islamic Schools (https://gais.network) was a humbling experience, and one that filled me with hope – hope that sorely needed sustenance after the past few years of the world experiencing physical and social ills. 

I was humbled upon hearing the success stories of the attending educators who are doing so much with so little and in the most inhospitable places. I was taken aback upon hearing one participant talk about how his schools couldn’t even mention that their mission included teaching anything about Islam. They must fly under the radar, lest the ruling political party shut down his schools. And here I’d been waxing lyrical about the importance of having a clear mission statement and aligning programs to the school’s mission. 

I was also humbled upon hearing from Shazia Mirza about the Manzil Educational Organization which teaches students from Karachi’s marginalized areas. Without the Manzil Team, these children would be spending their time playing on cargo tracks in Raiti Lines and similar areas.

The encounter that filled me with the most hope was a session conducted by Salatu Sule. My friend — and I’m honored to call her that — shared pictures of her students at Nigeria’s New Horizons College. With a presentation titled “Helping Students Learn How to Think Like Muslims,” she proudly showed us slides of her students engaged in learning and creating. One of her slides contained the quote: 

We come from Allah and we will return to Him.

Between these two points is the space we call life.

Our whole life is a ‘journey from Allah to Allah’.

Within that space is our ‘residence for a while’

and ‘provisions’ for the journey from Allah to Allah.

Education should serve the purpose of helping us

maintain sound hearts on this journey,

preserve our fitrah.

Sule’s teaching framework forms the basis for the students’ pro-community work, guiding them to choose how to give value to their communities. Her team observed that drawing seemed to give space for deeper reflection on the content, ultimately leading to some students asking deep questions. She shared student sketches from the lesson on the fall of Iblis.

The love and care her voice displayed when she showed us the pictures of the girls huddled around one computer or sitting on the floor and writing and drawing in composition notebooks was everything a parent could ask for in their child’s teacher. She shared pictures of the boys creating ottomans with old truck tires brought in from the streets and of girls making floor cushions based on their own flourishing creativity. They were learning skills that would help them earn a living once they graduated. To have a teacher like Sule would mean that her school was the BEST one for my child!

The reality is that there’s no best school and that there IS one best school for every family! It’s incumbent upon us to make schools the best schools for our children. We, as parents, grandparents or just Muslims who care about our ummah’s future, must step up. Why are we satisfied with mediocre quality when it comes to educating our children? Why do we save up and buy the best tech gadgets and the nicest cars and spend on lavish social events — yes, I’m talking to you who just hosted a wedding — while we neglect our children’s upbringing and education, one of our most important God-given duties?

Find a school and make it the best one. Do your part and ask questions. Become involved in your child’s education. Ask school leaders to work toward accreditation, for going through this process improves a school in every area. We can’t spend our whole life chasing after the best. Rather, we must take what is given to us and make it the best!

Sufia Azmat is executive director of the Council of Islamic Schools in North America, and a steering committee member of the Global Association of Islamic Schools.

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