By Sheima Salam Sumer

Sep/Oct 2024

Emergency Rooms and hospitals are filled with people. Doctors’ offices have long wait times. Pharmacies are brimming with medication in every color, size, and shape. Yet some people are still chronically ill. All the medical and pharmaceutical advancements are still not providing complete comfort and cure. That is making some turn to natural medicine that focuses more on a mix of a nutritious diet, exercise, herbs, massage, and acupuncture. Islamic Horizons asked some Muslim doctors and patients about their experiences with natural medicine. 

Mohammad Ayubi, a board-certified psychiatrist in Jacksonville, Fla., believes that Muslims should consider using natural medicine, if it’s based on sound knowledge.

“I believe we’re now in a time when conventional medicines are the standard and override alternative medicine. The Prophet (salla Allahu ‘alayhi wa sallam) said that for every illness there is a cure (“Sahih Muslim” 2204). At that time there were no pharmaceutical companies. That means there was a cure in the natural world. Honey — even water if you blow on it and say Surah al-Fatiha — could be a cure.” 

Salman Khan, an internal medicine doctor based in Richmond, Va., believes that alternative medicine should be considered only if its evidence based. “It needs scientific rigor,” he stated. 

“Muslims should consider alternative medicine because it is the way of the Prophet,” said Jawad Bhatti, a medical doctor and an alternative medicine practitioner from Midlothian, Va., who has studied natural medicine. “Ibn Qayyim al-Jawziyya’s “al-Tibb al-Nabawi” [Prophetic Medicine] recommends natural medicines from different plants and foods.”

Some Success Stories

One of Dr. Ayubi’s patients is a 40-year-old army veteran. He had major pain issues — chronic pain which started in the military after extensive abdominal surgery. He had complications, so the doctors gave him a lot of opioids and conventional medication. He got dependent on them and then was discharged from the military while addicted to these pain killers. He also had bipolar disorder from childhood.

 “When he came to me, he was always depressed, even suicidal,” Dr. Ayubi said. “He’d overdose accidentally or intentionally on his opioid medications and then would end up in the hospital. I looked at his chart and realized that he had never been given a good trial of lithium. Lithium is a metal and it’s natural. It’s the lightest metal in the periodic table. It comes as a salt — usually lithium carbonate, lithium chloride — and so in my book it’s an alternative medicine because it’s totally natural. Lithium is one of the most abundant substances on earth. So, we gave him a trial of lithium and he had unbelievable results.” After 10 years of being suicidal and depressed and going in and out of hospitals, within a month he was in a stable mood — no more suicidal thoughts. He was able to avoid opioid medication and move on with his wife and his children.

Yasmine Ilham* from Columbia, S.C., found relief in natural remedies for her painful hemorrhoids caused by childbirth. “The doctors prescribed me multiple expensive medications for my issue, but they did not solve the problem. When I saw an infomercial about natural cures on TV, I decided to do more research. I found an all-natural ointment that worked much better than the expensive prescription ones.” 

Dr. Bhatti also shares a success story. “Depression is a main cause of many diseases. Depression is caused by a malfunction of the gut microbiome/bacteria. Bacteria are important synthesizers of hormones for the brain and body. Hormones are the power plants for the body. They fight against diseases. So, if the bacteria are not making hormones for the brain, you get depression and anxiety. The conventional solution is to increase selective serotonin reuptake inhibitors (SSRI), but I believe that more hormones need to be made in the first place. We need to give proper nutrition to those bacteria.”

He relates a story about a Muslim woman who was depressed for years. She couldn’t work because of depression and was always quarreling with her husband. They were on the verge of divorce. 

“Doc, I tried everything in conventional medicine,” she said. She was desperate, unemployed, and about to divorce. I suggested that she take one tablespoon of Metamucil 2-3 times daily. After one week she was able to get back to work. After two weeks, she was no longer getting a divorce. After 3 to 4 weeks, she was on vacation with her husband. And after 6-7 weeks she was pregnant, even though she’d had endometriosis. She now has four kids.”

The psyllium in the Metamucil fed the good bacteria in her microbiome. Dr. Bhatti is not against conventional medicine either. “I’m saying take the full treatment. Take the medication you need, but you must also feed your microbiome. You must work on the source of disease.” 

Some Disappointments

Not everyone however, achieves such great results. Hamza Ahmed*, in Virginia is currently struggling with a disease about whose origin’s doctors are unsure. After trying various options, he shares, “Regrettably, alternative medicine has not helped. Acupuncture has a very narrow Medicare or insurance coverage. Also, diet-based medicine has not done anything for me.”

However, he’s not pleased with conventional medicine either. After a new set of chemotherapy sessions, he lost the ability to talk clearly and even to walk with stability. The doctor keeps insisting that they are not side effects. His toddler grandchild thinks that he is not talking because he is sleeping, and goes around telling everyone, “Don’t talk to Grandpa, he is asleep.”

Dr. Bhatti believes that major diseases stem from the stomach, so fixing the microbiome in the gut can solve many health problems, such as cancer. For cancer specifically, he recommends pulsed electromagnetic field therapy (PEMF), drinking hydrogen water and stopping all sweets — including fruits — for 12-14 weeks. 

He remarked that a lot of stomach issues are related to acid. “Heartburn meds are not helping. They stop the production of acid, but people with heartburn already have low acid, so if you stop the production of acid, it impedes digestion. You have to look at the mechanism of the whole thing. Supplement your food with raw apple cider vinegar. It helps digest food, improves overall health, and helps brain health. In my opinion, you need to change your dietary habits a lot. Medicines are chemicals. They have side effects on the liver and kidneys. The body is not designed to take all those chemicals. You can’t patent natural remedies, but you can patent chemicals and medicines, so there’s a financial agenda here.”

Cure is From the Almighty

Dr. Ayubi encourages patience because most natural medicines take time to work. “The bottom line with natural medicines is that they take time. You have to be patient — they do work. They’re slow, but with fewer side effects.” 

He reminds us that it all starts with God. “Only Allah can cure. He’s your Creator and He can take care of it. Also, you should give charity regularly– it’s very important. The charity confirms your belief in the Creator and that only He can cure. The Prophet said charity will protect you from afflictions and illnesses. Also, we believe that you shouldn’t be drinking alcohol or smoking. Both are very dangerous. These are the four important principles that I encourage Muslims to know when they take alternative medicine: belief in Allah the One Creator, giving charity specifically for that medicine and for that illness, and no alcohol or smoking.”

He shared a story about Prophet Musa (alayhi salam) where he had a headache. His ummah brought him medicine and he wouldn’t take it. Then Allah sent Jibreel (alayhi salam) to him who said, ‘You have to take something — if you don’t, you’re not going to get cured of this headache.’ So then he was inspired to take the medicine. They brought him a plant and he took it and was cured. “Allah wants you to take something from what He has created in the natural world, but the bottom line is that only Allah can cure, and so you should never fall into the belief that medicines cure. It can be considered a sin.”

“One of the most important things I’ve learned as a Muslim doctor is that it’s a sin to believe that medicines cure, or even alternative medicines cure,” Dr. Ayubi said. “We believe only Allah (subhanahu wa ta’ala) can cure, but through the medicines that He created on Earth.” This echoes a hadith, “If a cure is applied to the disease, it is relieved by the permission of God Almighty” (“Sahih Muslim,” 2204).

Sheima Salam Sumer is the author of “How to be a Happy Muslim Insha’Allah” and “The Basic Values of Islam,” as well as a tutor and life coach.

*Some names have been changed for privacy

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By Marwa Mahmod

Sep/Oct 2024

Canada is often referred to as a “Cultural Mosaic” for its ethnocultural and religious diversity. While Muslims are a relatively small minority, they are one of the country’s largest minority groups and have more than doubled their numbers within 20 years. According to Statistics Canada, from 2001 to 2021 this population increased from 2.0% to 4.9%. In fact, after Christianity, Islam is Canada’s second most reported religion — nearly 1.8 million (1 in 20) people self-identify as Muslim. 

Canada’s Muslims, 63.1% of whom are immigrants, represent a variety of racialized groups. While Ontario and Quebec have reported the highest number of Muslims, this minority is expected to continue to grow nationwide. Like all minorities, especially religious ones, Muslims have unique needs and challenges that influence their collective mental health and well-being.

Understanding Mental Health

To better understand Canada’s Muslim mental health landscape, we should ponder the WHO’s definition: “[A] state of mental well-being that enables people to cope with the stresses of life, realize their abilities, learn well and work well, and contribute to their community.” While it can include anxiety, depression, mental and psychosocial disorders, mental health is so much more than just the absence of mental disorders. We should think of it as being on a spectrum or continuum — one that affects how we think, feel and act toward ourselves and others. 

A variety of individual, social and structural determinants of health interact to protect or challenge our mental health. Individual psychological and biological factors, such as emotional skills and genetics, can make people more vulnerable. Exposure to unfavorable social, economic, geopolitical and environmental circumstances, such as inequality and violence, can also increase one’s risk. Risk factors that occur during developmentally sensitive periods, such as in early childhood, are especially detrimental. 

In contrast, protective factors are elements in our lives that help strengthen our resilience and ability to cope, thereby minimizing the risk of mental health challenges. These can include individual, social and emotional skills and traits; quality education, gainful employment, positive social interactions; along with faith, families and communities that support resilience, safety and cohesion. 

Current Efforts to Help

Muslim have progressed as a community, whereas discussing mental health remains a taboo topic. Misconceptions, such as the belief that poor mental health indicates a lack of faith or is a divine punishment, can contribute to internalized stigma and wondering if there is something inherently wrong or inadequate with oneself. The emotional impact of self-stigma can often be greater than the symptoms initially experienced, as it destroys self-esteem, self-efficacy and one’s outlook on life. This shame-based vicious cycle further isolates us from seeking support. 

Over the past 20 years, several Canadian organizations and institutions have sought to increase awareness and destigmatize seeking treatment for mental health conditions. The Mississauga-based Naseeha Mental Health (www.naseeha.org) is a registered nonprofit, Islam-inspired organization with a newly added branch in the U.S. In addition to a 24/7 confidential, anonymous and free helpline across North America, its team develops and facilitates various psychoeducational programs in addition to a web therapy program that offers sliding scale fees and free therapy for qualifying low-income clients.

Naseeha also provides crisis support to families and communities struck by tragedies, such as the June 2023 terrorist attack in London, ON, that claimed the lives of four Muslim family members and left a nine-year-old boy seriously injured and orphaned. This tragedy was the worst crime against Muslims in Canada since the terrorist attack during January 2017, in which a gunman murdered six worshippers at the Islamic Cultural Centre of Quebec City and injured nineteen others. 

600% Surge in Helpline Calls

Experiences of Islamophobia, xenophobia, racism and discrimination can significantly impact mental health, for they can create a pervasive sense of fear and lead to chronic stress, anxiety, depression, social isolation and PTSD. During November 2023, Naseeha Mental Health reported an alarming 600% surge in helpline calls from predominately Muslim Canadians experiencing marginalization in their schools and workplaces, as well as symptoms of anxiety and depression due to the ongoing genocide in Palestine. 

One of this community’s biggest challenges remains the need for more culturally sensitive mental health services nationwide. This became particularly heightened during the Covid-19 pandemic, especially for those Muslims living in more remote areas who had to struggle to access these already limited supports. 

Cedarway Therapy (https://cedarwaytherapy.com/), a private practice in Ontario, provides a range of in-person and virtual individual, couples and family therapy; diagnostic and psychoeducational assessments services; and group sessions and workshops. Their team of clinicians treat clients across the lifespan, including young children and the elderly, by using different evidence-based modalities in diverse languages while integrating Islam and faith-based counselling — which has been a growing demand. 

Research has consistently demonstrated that religion and spiritualty are protective factors of mental and physical health, both of which are intrinsically tied together. Higher levels of spirituality have been found to increases hope, purpose, coping strategies, resilience and gratitude, with clients seeing a reduction in symptoms of anxiety and depression. Muslim clinicians who understand their community are better equipped to provide appropriate, individualized, culturally sensitive and therapeutically effective care, because they offer a deeper awareness of Islamic teachings and cultural nuances. 

Emerging Themes 

In my own clinical practice, I’ve observed a few common topics among Muslim clients: coping with symptoms of stress, anxiety and depression; navigating family and romantic relationships; managing faith-based dilemmas; and addressing childhood and intergenerational trauma. Other themes include loneliness, caregiver stress, acculturation, academic and workplace stressors, divorce and single parenthood, domestic violence, parent-youth conflict and marital issues.

Currently, the most prevalent theme among my adult clients is navigating relationships with emotionally immature family members who lack self-awareness, especially in a manner that aligns with their cultural and religious values. On the other end of the spectrum, addiction is one of the fewest presenting issues I have come across. At face value, rates of substance abuse and addiction may seem low compared to other groups. However, research suggests that Muslims living in Western societies are more likely to have addiction issues than those living in Muslim-majority spaces. In addition, Muslims in Canada are less likely to access mental health services than the general population. 

Addiction stigma is particularly prevalent. According to Ahmed Hassan (addiction psychiatrist, Toronto’s Centre for Addiction and Mental Health [CAMH], www.camh.ca), among the reasons for this are misconceptions about available services; fears that treatment will be disclosed to employers; and beliefs that addiction is shameful, sinful and shouldn’t be discussed outside the family. Naturally, all of these deter individuals from seeking support and treatment, thereby increasing isolation. 

Likewise, Muslim clients are generally reluctant to seek therapy for other addictions, such as pornography, sex, sexual shame, infidelity and other such issues. Professionally speaking, I don’t believe that our community necessarily faces fewer challenges with these issues when compared to the general population. Instead, we tend to conceal them and hesitate to seek support and treatment due to cultural and religious shame, fear of judgment and perceived cultural notions of hayaa (modesty).  

As a clinician, I work collaboratively with clients to identify their therapeutic goals to address presenting issues. Treatment planning can include providing psychoeducation, learning various coping strategies, developing effective communication skills, identifying values, discussing boundary setting, processing emotions, expressing needs, challenging negative thoughts, safety-planning, developing self-awareness, fostering gratitude, nurturing kindness and compassion for self and others, highlighting strengths, exploring collective healing and reclaiming intergenerational wisdom and gifts. 

Looking Forward 

Despite the growing Muslim population, there is a lack of academic research focused on their mental health needs. Over the past few decades, Muslims working in the social and health sectors have raised concerns over the need for a collaborative national strategy that addresses the realities impacting their mental health and well-being, among them various forms of stigma, limited culturally competent care and services, systemic barriers, and socioeconomic and political factors. Addressing these issues requires a multifaceted approach and cohesive strategy that involves collaboration among healthcare providers, researchers, community and spiritual leaders, and policymakers. 

Several organizations and institutions are doing incredible work to support and address these concerns. However, most of them are based in Ontario, a reality that needs to be changed in order to expand access to evidence-based culturally and spiritually appropriate mental health resources and services nationwide. Immigration experiences, including acculturation challenges and encounters with racism and discrimination, significantly impact mental health outcomes. 

Developing and integrating an anti-oppressive lens and decolonized approach to therapy is crucial for creating a more equitable mental health care system that addresses systemic inequities, enhances cultural competence, fosters social justice and advocacy, improves overall therapeutic outcomes and empowers Muslims. By developing a more comprehensive understanding and addressing our unique needs and barriers, we can make mental health services more accessible and effective while cultivating thriving and resilient families and communities.

Marwa Mahmod is a registered psychotherapist in Ontario. She has acquired significant experience in supporting the community due to her roles at Nisa Homes, Naseeha Mental Health and Cedarway Therapy. 

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By Shakil Mirza

Sep/Oct 2024

In 2020, the Winnipeg-based Islamic Social Services Association (ISSA) conducted a year of consultations, focus groups and interviews with mental health professionals, community leaders, imams and social workers nationwide. The following consensus was reached: It is critical to respond collectively and professionally to Canadian Muslims’ multifaceted mental health issues due to increasing Islamophobia and the intersectionality of race, religion, gender and the traumatized refugees fleeing war and persecution.  

Given these realities, we have encountered profound challenges. The pervasive experiences of betrayal, discrimination and dehumanization have left deep scars, plunging many into a cycle of vicarious trauma, grief and fear. This burden weighs particularly heavily on vulnerable groups such as youth, newcomers and women, all of whom often feel unsafe in public spaces and workplaces. 

Although this ongoing demonization has intensified feelings of frustration, stress and insecurity, these are often overlooked as social determinants of health. A March 2023 public opinion poll from the Vancouver-based Angus Reid Institute found that 39% of Canadians held “unfavorable” views about Islam and that 52% of Quebecers held those same negative views. Recent research has linked discrimination and hate with poor mental and physical health (“Islamophobia, Health, and Public Health,” https://pubmed.ncbi.nlm.nih.gov/29672152/).

Consequently, Muslims experiencing discrimination are less likely to seek health and social services. This is worsened by the prevalence of Islamophobia in these settings, both for patients and care providers (“Scoping Review: Research on Islamophobia in Healthcare Settings). 

There is an urgent need for mental health professionals to work together. Collaboration, advocacy and research can help address these issues.  

However, amid these adversities, a resolve emerges to confront and overcome them. In November 2022, ISSA launched the Institute for Muslim Mental Health Canada (IMMH) at its inaugural conference in Winnipeg. This event brought together North American professionals, imams, researchers and organizations to share, discuss and highlight Muslim Canadians’ core mental and social and/or family health needs. A wave of proactive measures is driving attempts to address the mental health fallout stemming from prolonged exposure to discrimination and marginalization. 

Efforts are underway to gauge the impact of these experiences through rigorous research and to develop tailored services that offer psychological and spiritual support. These services aim to cultivate emotional resilience, provide avenues for grief relief, as well as foster a sense of empowerment. 

Moreover, initiatives are being launched to enhance cultural literacy, facilitate healing circles and equip individuals with the tools to engage effectively with media and policymakers. Public education campaigns and sector-specific workshops are being rolled out to dispel misconceptions about Islam and Muslims and foster understanding across communities.

Collaboration with Indigenous and other marginalized groups facing similar challenges is being actively pursued, recognizing the strength in solidarity and shared experiences. 

The call to action reverberates loudly: Professionals, community leaders, imams and service providers must unite to pursue this noble endeavor. By collectively confronting oppression and fostering a culture of inclusivity and support, we are paving the way for a healthier, safer future for our youth and generations to come. 

This conference marked a significant milestone in establishing and sustaining the IMMH which offers a crucial platform for Muslim healthcare experts to come together, foster collaboration and exchange knowledge. The goal is to collectively address community members’ mental health challenges. Through this national-based undertaking, concerted efforts are being coordinated and communities are being mobilized toward healing and resiliency. IMMH is envisioned as a means to unify social service organizations, community organizers, advocates and Muslim mental health professionals and practitioners. 

To collaborate, contribute and coordinate to IMMH, three departments were identified at the inaugural conference as priorities.

Center of Excellence: Develop and enhance culturally and spiritually compatible programs and services that address and promote Muslim mental health supports and treatments • Develop and promote social and family services and resources for wrap-around trauma-informed care that will enhance resiliency and recovery • Promote and enhance counseling services that are professional and compatible with the client’s cultural and spiritual needs. 

Knowledge Hub: Act as a clearing house for research and knowledge that will inform practice and program development • Initiate learnings from Indigenous Elders, such as adapting the model of restorative justice and healing circles with Winnipeg’s Ma Mawi Wi Chi Itata Centre • Offer support services and therapeutic counseling to victims of hate-based violence, domestic and gendered violence, discrimination and racism • Enhance capacity building of  community resiliency drawing from spiritual and cultural strengths • Train volunteers in mental health first aid and grief support from across Canada • Develop peer support groups. 

Anti-Islamophobia/Anti-Racism Education: Conduct and support research on Islamophobia’s impact on Muslims’ psychological, economic, social and mental health • Organize sector-specific training on building resistance to Islamophobia • Develop spiritual and psychological counseling models for specific populations to address internalized Islamophobia, self-isolation, self-othering and vicarious trauma • Bring together diverse perspectives from practitioners, imams, service providers, community leaders, researchers, trainees and people with lived or living experience. Doing so is pivotal to breaking silos and developing strategies to foster psychological and spiritual resistance, emotional resilience and grief relief • Forge alliances with Indigenous and other marginalized communities and recognize the importance of collective action and solidarity in combating hate.  

Given that educators spend a lot of time with youth, schools can have a tremendous impact on Muslim youth and be instrumental in providing support. Schools can, and often do, create welcoming and inclusive environments for Muslim and other minority students through specially designated occasions like Black History Month, Islamic History Month Canada, Asian Heritage Month and the National Day for Action against Islamophobia. These commemorations legitimize the presence of religious and ethnic minority pupils and help educate, celebrate and encourage relationships among a diverse student body, which, in turn, helps foster a strong sense of unity among Muslim youth and their peers. 

Shakil Mirza (MPH ’20, Queen’s University) is project manager for ISSA Institute for Muslim Mental Health.

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By Mohammad Abdullah

July/Aug 2024

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

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

Real Meat, Plant-based Meat Alternatives and Climate Change

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

Scientists, well-aware of the importance of sustainability, want to see some meat alternatives, because animal-based agriculture is a big part of the advanced stages of the world’s largest-ever environmental catastrophe. According to the Intergovernmental Panel on Climate Change and FAO, a fully developed cow can emit up to 500 liters of methane each day. In addition, raising livestock for human consumption generates nearly 15% of total global greenhouse gas emissions — greater than all transport emissions combined. And cows produce more methane gas than all other ruminants combined. (“Global Warming and Dairy Cattle,” www.ncbi.nlm.nih.gov>pmc).

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

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

Michigan State University’s Department of Biosystems and Agricultural Engineering explains the plant-based meat lifecycle: Extract proteins from raw materials, (https://seas.umich.edu/) and use heat through an extrusion-process to structure/texturize the proteins. To give consumers that taste and color of blood, Impossible Burgers use a protein called heme, drawn from the root nodules of soybeans. The soybean DNA is extracted and inserted into a genetically engineered yeast, which is fermented to produce heme, and then mixed in with the other ingredients. When it is cooked, an Impossible Burger releases its heme. Beyond Meat, on the other hand, uses beet juice for that characteristic red color associated with meat. The two burgers are almost identical when it comes to nutrition. 

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

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

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

Unresolved Issues

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

But the existing meat substitutes aren’t as affordable as real meat, not similar enough in taste and haven’t been proven to be healthier. So, many consumers cannot justify spending money on these products to help the planet (“The Big Bet on Meat Alternatives Fails,” Newsweek, June 11, 2023).

Interestingly, while the Stockholm Environment Institute has reported producing animal-based food accounts for as much as 20% of total greenhouse gas emissions, a key driver of biodiversity loss, the world’s appetite for real meat has more than doubled since 1990. Reaching 339+ million metric tons in 2021, the U.N. Food and Agriculture Organization (FAO) predicts that it will rise to 374 million metric tons by 2030. (“Alt-meat fever has cooled,” Washington Post, Nov. 12, 2022). 

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

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

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

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

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

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

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

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

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

How You Can Help

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

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

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

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The post Will Plant-based Meat Replace Real Meat?  appeared first on Islamic Horizons.

By Syed Imtiaz Ahmad

May/Jun 2024

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

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

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

Behaving in a way that you may often regret without any intention to correct it can lead to mental disorders. Sometimes you may develop a dual personality. Personality development professional Linda Ferguson, author of “Your Authentic Self- Inner and Outer,” says, “An outer self represents the personas you display. The inner self contains your values, beliefs, personality. It often results from a feeling that you must stuff down or hold back those aspects for fear of offending someone” (https://management.org/). It causes stressful situations and ultimately may lead to mental disorders.

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

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

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

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

Polymath Abu Zayd Ahmed ibn Sahl al-Balkhi (d.934), in his Masalih al-Abdanwa Anfus (“Sustenance of the Soul,” trans. Malik Badri (IIIT, 2013), wrote, “The psychological symptoms that afflict a person are those such as anger, sorrow, fear, panic and other similar manifestations.” He talks about the soul or spirit stemming from the human mind and how to keep its components in a state of wellbeing and harmony to avoid the psychological disorder that it may face. He further adds, “The human soul can be healthy or unhealthy in the same way that its body can be healthy or unhealthy. When the soul is healthy, all its faculties will be tranquil without any psychological symptoms manifesting such as anger, panic, depression and others. You need to protect the soul from outside elements such as you hear or see that may worry or disturb you causing arousal of negative emotions.”

Mental Health Through the Lens of the Quran

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

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

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

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

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

Cleansing Our Mind

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

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

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

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

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

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By Yvonne Maffei

Mar/Apr 2024

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

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

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

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

Quality Over Quantity

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

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

Simplicity is Key

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

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

Put Family Favorites on Repeat

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

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

Sample Meal and Ingredient Suggestions for a Spring Ramadan

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

Another vegetable variety that packs a power punch and is widely available in spring is the vast array of mushrooms. When cooked well, mushrooms can almost make you think you’re eating meat. They’re hearty and earthy, and you can find inexpensive varieties like the Cremini mushroom, which is such a perfect and delicious option. Sauté them in a mixture of olive oil and butter and add only salt, pepper and fresh or dried parsley. This can be a meal in and of itself, as well as a side dish or addition to rice or pasta. 

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

Even meat has a season and, during the spring it’s spring lamb that will be freshly available, especially if you can source it from a local farm. For large gatherings, roast a leg of lamb. For smaller gatherings, make a lovely rack of lamb with date sauce or oven-roasted lamb chops with just a few added seasonings and fresh or dried herbs like thyme and oregano. 

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

Desserts don’t have to be complicated, either. Add some melted chocolate, chopped pistachio and coconut to some of those dates you’ll surely have on hand, pop them in the freezer and in just an hour or so you’ll have a chewy, creamy dessert that took less than five minutes to prepare. 

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

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

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By Dr. Mohammad Abdullah

Mar/Apr 2024

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

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

What is Non-Alcoholic Beer?

Non-alcoholic beers have either had the alcohol removed or been brewed to contain less alcohol than the legal limit of 0.5% alcohol by volume (ABV). The processes used to produce them vary depending on the brand and their production method. However, generally speaking, non-alcoholic beer starts with the same ingredients and is brewed like regular beer. Then brewers use one of various processes to remove the alcohol. Yet some alcohol may be left in the beer.

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

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

Nevertheless, some beer manufacturers view the social acceptance and rise of non-alcohol beer options as a positive shift that provides alternatives for many people. Some Muslims are concerned about the trend and don’t understand the need for it. They feel like the drinking culture is something they wouldn’t really want to participate in even if it were alcohol-free. However, halal-certified non-alcoholic beers’ rising demand in Muslim-majority regions is making inroads. 

Why Alcohol is Forbidden in Islam

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

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

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

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

Scientific Perspective

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

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

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

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

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

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

Is Non-Alcoholic Beer Halal?

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

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

Countries allow beers with up to 0.5% ABV be labeled “alcohol-free” because 0.5% ABV is well below the threshold for being considered alcoholic. Also, the country’s law allows it. As far as how some alcohol manufacturing companies are getting their beers certified as halal is concerned, there is no standardized halal standard and no regulatory entity with the power to actually enforce its authority to oversee the decades old halal certification system. Thus, it is a real challenge to maintain uniformity and consistency in the current system. 

Moreover, improvements made at the individual level will become long-lasting only when adopted concurrently at the national and international level and enjoy the backing of a regulatory entity with enforcement authority. The current system is fragmented, unregulated and has no entity with enforcement authority.

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

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

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

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By Yvonne Maffei

Jan/Feb 2024

For a halal foodie, there’s nothing more disappointing than scanning through a beautifully photographed cookbook or recipe site only to realize that some of the ingredients listed are not halal. Bacon or pancetta listed in the initial “flavoring” process? Not gonna work. Too bad, because you really wanted to make something new for your family but are afraid the recipe won’t turn out if you skip those ingredients. 

How about those scrumptious-looking beef tacos at the Mexican food truck outside your office? You’re leery about whether there’s pork cooked on the same grill or lard in the beans. You could inquire, but maybe you’re shy or just too hungry to ask. So, you opt for the same old thing, which is fine but not as exciting as you’d like. You want to taste the world! 

What can one do in such cases? The good news is that any dish can be made halal. Let me show you how. 

Substitutes for Pork

Recipes that call for pancetta or bacon are typically used to add a rich flavor to the dish. The pork meat gives off a lot of fat and transcends the entire dish with its distinct flavoring. Lean meats just can’t do that, which is why pork is so commonly used in some cuisines. But we can achieve the same result in a very halal way.

There are so many delicious healthy halal substitutes that can be used instead of pork. And, by the way — don’t be afraid of the fat. If the animal has been fed and raised well, this fat is considered a “good fat” and an essential ingredient in making some of the most delicious dishes you’ll ever eat. It’s also great for your skin (all that collagen and such). Here are some options:

• Beef tallow. This is very hard to find, especially in halal markets, but it’s also quite easy to make yourself. Buy meat cut into large cubes on which you can clearly see the fat and render or melt it yourself. Simply sauté the meat in a pan (without any oil) on low-medium heat and let the fat melt. Remove the muscle meat and pour the melted fat into a stainless steel or oven-safe glass dish. You want to pour it into a container that can also be put in the freezer. Let it cool and harden, then refrigerate (up to 1-2 weeks) or freeze (1 month) it. When you’re ready to use it, simply add it to your sauté pan and use it like you would any other oil. This is especially good when you have a dish that you want to impart a beef flavor to but don’t have the actual muscle meat on hand. 

• Lamb or Beef “Bacon.” This is not the easiest to find, but some halal stores carry it in the frozen meat section. It’s especially nice to add to poultry dishes to “fatten” a lean bird when making a roasted chicken or a beef pot roast, as they simply don’t have a lot of fat. Layer the slices of “bacon” on top when roasting, and it will drip down onto the meat, giving it a lovely flavor. This is a classic French way of adding flavor to lean meats. Alternatively, dice the “bacon” into small pieces and use in lieu of “pancetta” in a recipe for making the sofrito, or the base flavoring. This is a classically northern Italian way of cooking, which adds flavor to many soups and stews. 

• Duck Fat. This is one of my favorite types of fats to cook with. But a halal version is also incredibly hard to find. If you are fortunate enough to find halal duck, roast the whole bird in the oven. It won’t require any oil as long as it has skin, but you’ll end up with that rendered fat similar to beef tallow because its fat melts when cooking. Save it, allow it to cool and refrigerate or freeze it just like the beef tallow. I love to use duck fat when making roasted or sauteed potatoes — the flavor is incredible and rich. Use it just as you would any other oil when cooking. 

• Chicken Fat. This may be the easiest one to get your hands on in a halal market. I suggest that you buy it if you find it, because it’s much harder to collect quite a bit of chicken fat unless you make your own stock from the carcass and/or the feet — and even then you usually can’t get very much from just one chicken. Once you’ve made the broth, allow it to cool and scoop out the hardened fat on top. Save and refrigerate or freeze. 

All of these suggestions, combined with making your own broth from bones, will give your dishes high-end restaurant-quality flavor at home without having to worry about all of the issues of non-halal meat in your food. 

Substitutes for Alcohol

Another pain point for those who follow a halal diet or who simply want to avoid alcohol altogether is that there are ways around all of the alcohol found in both savory and sweet dishes, whether in restaurants or packaged foods. 

Let me start by saying that no, alcohol does not burn off in cooking, at least not completely –– a fact proven by scientists. “Depending on the cooking method and how much alcohol is used, anywhere from 4 to 85 percent of the alcohol may remain,” writes Tara Parker-Pope (“Is it true that alcohol burns off during cooking?” The Washington Post, Nov. 10, 2023). You can see a chart in the “My Halal Kitchen” cookbook with the percentage of alcohol cooked off per amount used — and it never goes to zero. With this knowledge, I don’t feel comfortable consuming a dish that was cooked with alcohol even if a chef tells me it has burned off completely. 

My rule of thumb is to find a substitute with the same flavor base as the original dish. For example, a dish that calls for red wine gets a high-quality grape juice (not from concentrate) as a substitute, using close to or just a little less than the amount of wine used in the original recipe. If a recipe includes white wine, get a white grape juice substitute. I’ve seen many recipes suggest substituting vinegar, or chicken or beef broth, for the wine or simply using water instead, but I don’t think doing so will make the dish as fabulous as if you use the halal juices. 

For things like almond, orange, citrus and other flavor extracts, I use bakery emulsion as a substitute. For vanilla extract, I use the real bean, no-alcohol vanilla extract or vanilla powder. 

Things You May Think Are Halal, But Might Not Be

• Tiramisu. This classic Sicilian dessert is fantastic and literally “picks you up” as the name suggests, due to the inclusion of espresso coffee. The thing is that sometimes rum or brandy is added to the dish. Use alcohol-free vanilla extract, vanilla powder or fresh vanilla beans instead. Additionally, some store-bought tiramisu products contain gelatin in order to create a gel-like uniform shape, and that gelatin may be derived from pork or non-zabiha animals. Make it at home and you don’t even need the gelatin at all. Get my version of the super quick tiramisu recipe here: https://myhalalkitchen.com/classic-tiramisu/.

• Bread. I’m a huge advocate of cooking from scratch because I’m a huge believer in self-reliance and survival skills — and bread-making is one of them. I do understand, however, that for most people it’s not practical to make bread every couple of days. The problem with store-bought bread is that it contains so many unnecessary ingredients. Bread only really needs flour, water, salt, yeast and, in my case, olive oil. The average store-bought bread is also made with some sketchy ingredients like GMO wheat, and more often than not, something called a “dough conditioner.” 

When made commercially, dough conditioners can be made up of chemicals and other agents, one of which can be derived from duck feathers or human hair (L-cysteine). Not very savory, and not very halal. This is why I’m incredibly careful and protective of the source of my bread and have altogether started making more and more of my own, just to be safe. You can find my super easy country bread recipe in the “My Halal Kitchen” cookbook. 

Recommendations 

I recommend that everyone stock up on the things that help you keep a halal kitchen and make cooking so much easier for you to do regularly. A few of my favorite items are the following:

• Agar Agar. Used for making homemade-flavored gelatins and thickening soups. 

• Vanilla Powder. Most Middle Eastern and Mediterranean markets carry this in their baking sections. 

• No-Alcohol Vanilla Extract. The one I use the most is found at Trader Joe’s, but you can also go online and search for several brands. 

• Not-from Concentrate Grape or White Grape Juices. You’ll need these if you’re making traditional French or Italian cuisine. I prefer to get the small juice boxes, so you don’t end up wasting a whole gallon of juice or drop the leftover juice into ice cube trays and freeze. This makes it easier to pop them into dishes as needed, too. 

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

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By Sundus Abrar

Nov/Dec 2023

Trigger warning

Access to mental health treatment is not something new to Islam. Dating back to the 8th century, maristans (Farsi: a place of healing) were dedicated specialized wards for psychological illnesses within the larger Islamic hospital complex. They later became stand-alone institutions dedicated solely to treating the mentally ill. 

In the U.S., Maristan is a registered nonprofit based in California. Along with ISNA, it co-hosted a day-long suicide response training for community leaders at this year’s convention. It was led by Dr. Rania Awaad (co-founder of Maristan; clinical associate professor of psychiatry, Stanford University) and Dr. Sadiya Dhanani (fellow physician, Stanford University).

The U.S. Department of Health and Human Services recognizes Maristan’s training as a model to emulate and create best-practice guidelines in faith-based and interfaith communities that will be disseminated nationally. 

Stigma around mental health care is deep rooted within the Muslim community, and suicide is a prevailing concern. Assessing the risk of suicide is challenging, for Muslim families seldom report suicide deaths and attempts they believe it’s a sin. However, it’s still very much present. 

“As a North American Muslim community, we have fallen short. Our community has held mental health as a taboo, and suicide as a taboo within a taboo,” said Dr. Awaad. “It has taken far too long for us to acknowledge it.” 

Out-of-State Trainees

“It really is strange that we are not ready to talk about it,” said Farhiya Ahmed, one of the training’s attendees. She was referring to the devastating occurrence of a young engaged couple’s murder-suicide in her hometown of Columbus, Ohio — the third such death by suicide in the state’s Muslim community in three years. The couple was well known in the young women’s halaqa group that she mentored. 

Ahmed has an associate’s degree in Islamic studies and is currently pursuing a master’s in psychology. She felt compelled by her community’s uncertainty to make a one-day trip to Chicago solely to attend the training. “I didn’t even know how to verbalize around what happened and what words to use to calm the family and community.”

Attendee Umbreen Akram from Dallas recounts her uncertainty prior to attending the training around how to compassionately respond to a family’s recent loss due to a murder-suicide in the neighboring suburb of Allen. “I didn’t know if I should even attend the janaza. I questioned my intent. Would I be able to truly help beyond just being a spectator?” 

A software engineer by profession, Akram also serves as chaplain for a women’s prison and volunteers for Calls for Comfort, a call and text service for Muslimas who need support. She found deep reassurance in Dr. Awaad’s credentials in Islamic law and medicine. “It is important to have both included to understand the religious aspect and medical side of the issue to know how we can genuinely show up and hold space for families affected,” she said.

The training, which occurred on the convention’s final day, enabled community leaders from across North America to participate. It was the sixth event of its kind — but the first at ISNA — and included imams, mosque board members, chaplains, teachers, doctors and therapists from 11 American states and Canada. 

“I appreciate ISNA’s support in making this happen. It would have been really difficult to reach smaller remote communities without it,” said Dr. Awaad. 

Dr. Dhanani commended ISNA on its approach to addressing mental health and the convention’s relevant sessions. “ISNA’s forward thinking has helped bring this to the community,” she said.

If you or someone you know are in need of mental health support, please refer to resources on https://maristan.org/resources. In the event of a mental health crisis, please call/text the crisis hotline 988.

The Three Stages of Response 

Prevention: Having access to mental health and being aware of resources, such as calling 988. The community needs to address mental health issues seriously. Maristan has prepared khutbas on the topic. For more information on Maristan’s Community Suicide Response work specifically please visit: https://maristan.org/muslimsuicideresponse. 

Intervention: Addressing individuals with suicide ideation and responding appropriately. Trained professionals have specific guidelines that can ensure that the situation is handled in a helpful way and not escalated. 
Postvention: Addressing a suicide loss and guiding the community’s leaders on how to address it in order to avoid a contagion effect and reassure family and community. There are guidelines on how to report/discuss suicide. For example, people should not disclose specific details to prevent other attempts. Instead of saying “committed suicide,” we should say, “death by suicide.” Maristan also has a response team ready in the community to respond to events.

Sundus Abrar is a parent of two, residing in Chicago

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By Hamza Mohammed

Sept/Oct 2023

Many Muslims grow up hearing and seeing sunnah foods around them. From grandpa breaking his fast with dates, to grandma sprinkling black seeds (nigella sativa) in her famous potato curry, and mom giving a spoonful of honey to relieve a cough. 

However, it is interesting to study whether these sunnah foods continue to be in one’s pantry after parents and grandparents are no longer around. Do college students and then young parents rush to the nearest pharmacy when they have a bad cough, or do they reach for the jar of honey? 

Quick and Easy Snack Bars

If there’s one thing that everyone is nowadays, it is busy. From professionals to parents, students to service professionals, everyone is stretched for time. That could be one of the main reasons why some companies have introduced sunnah foods in more accessible forms. 

Cure your World is a Muslim owned and operated company that produces a unique snack, the Cure Bar, as well as black seed products and supplements. Founder, Zobaida Falah fell victim to junk food as a student. When she became a teacher, she witnessed this trend continuing with her students who were also consuming junk food throughout the school day. Zobaida created Cure Bars in an effort to provide an alternative to unhealthy, readily available snacks. She was inspired by her  grandmother, whom she watched prepare a mix of nuts, seeds, and honey each morning as a child. Zobaida’s grandmother called it her “secret cure for everything”, and believed it to have medicinal values and that it protected her from illness.

Manufactured in Washington and Ohio, Cure Bars, which increased in popularity after being featured in an AJ+ viral video, come in three flavors: Peanut Butter, Roasted Almonds and Honey, and Coconut Cashew. In addition to black seed and honey, the bars also contain healthy ingredients, such as oats, sesame seeds, and chia seeds and are a great source of magnesium and zinc. CURE also sells black seed products and Supplements, including black seed oil, black seed oil capsules, and turmeric and black seed powder capsules. 

“The benefits of black seed are extraordinary,” said Noor Salem, author of Sunnah Superfoods: Miraculous Remedies & Recipes that will change your life forever. “They’ve been found to contain benefits for preventing cognitive decline, obesity, bloating, arthritis, inflammation, and blood sugar dysregulation to name a few. Honey has incredible healing benefits that researchers continue to uncover. Some include suppressing cough, balancing blood sugar (which many find surprising), and healing the intestinal lining. Both this book and her “Sunnah Superfoods for Kids” are available on Amazon. 

“There is healing in black seed for all diseases except death.” [Sahih al-Bukhari 5688, Book 76, Hadith 11].

Yummy Gummies

In 2021, Aresh Saqib launched Sukoon Nutrition, Muslim owned and operated company that makes Halal gummies using foods such as black seed, honey, and elderberry. He got the idea after seeing his father, a medical doctor, eat black seed and honey together every day for 20 years. It always blew his mind how his father almost never got sick, even while working 12-hour shifts at the hospital. 

Their biggest surprise has been how customers have reacted to the gummies. “We never thought it would get as big as it has,” Saqib said. “Alhumdulilah the gummies have helped hundreds of people with ailments such as joint pain, hair loss, blood sugar levels, immunity and more. Some have even told us they were in pain for years until they tried our gummies.”

“I love Sukoon gummies,” said 9-year old Soha Rasul. “My mom said many of the gummy vitamins at the store are not halal, so I was so excited to try these. They taste just like candy, but are good for you. I wish I could have more every day.”

Sakoon Nutrition contributes a portion of each of their sales to charity. Located in Laguna Beach, Calif. their five different types of gummies are sold across the world, including the United Kingdom, Australia, Canada, and in the U.S. 

However, like many companies, they have had their share of challenges. “One of the biggest challenges, he said, has been growth,” said Saqib. “After the Tik Tok honey moon phase died out, which was when everyone was getting 10,000 views a video, they had to pivot to paid social media advertising. Growth has been slow but steady,” he added. 

Pure Honey

Founded in 1995, two brothers in Kuwait shared their pure honey to friends and neighbors. Today, Mujeza Honey, based in Tampa, Florida, is one of the world’s leading companies in honey production. They produce a variety of different types and flavors of honey including turmeric, cinnamon, ginger, and black seed. 

“One of the biggest struggles was making sure people know that we sell natural, authentic honey,” said Omar, one of the founders. “Many companies use sugars and syrups rather than real honey. We were also surprised how online sales through our website and Amazon have helped the business grow. We got far more customers than we could have at a retail store.”

Mujeza Honey has received many international certifications.They sell more than 15 different types and flavors of honey, and their products can be purchased at more than 500 retailers in 20 countries as well as on their website.

Worth a Shot

Dua Aldasouqi, a registered dietitian nutritionist in Champaign, Ill. agreed  that black seed is used in many types of disease management. One of the most common ways of it being consumed today is through black seed oil. Research has shown good results of black seed treating diabetes  and types of heart diseases. She said that honey has been used medicinally in many civilizations in the past. It has antibacterial properties, and can also be used to treat some colds and skin conditions.

With thousands of reviews on Amazon, many people are also trying out paraben-free black seed toothpastes and hair growth oil. 

“While it is hard to accurately judge the intentions of companies making these products,” said Aldasouqi. “I believe if it brings youth closer to sunnah foods, it is a great initiative.”

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

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