By Anmol Irfan

Mar/Apr 25

Each passing day brings new trends that revolve around the latest must-haves and the newest versions of everything we need to own right now. It’s not just limited to one category either. There are countless articles and social media posts dedicated to kitchen, bathroom, travel, and car essentials, and more. Such items are hardly ever “essentials” but merely things that would be nice to have. The need to just have more of anything is slowly becoming ingrained in our lives. 

As with any other festive season, experts say that even advocates for sustainability seem to get caught up in the constant cycle of consumption that exorbitantly increases this time of the year. When many of us think of overconsumption, the first thing that comes to mind is fast fashion. A 2023 UN Environment Program (UNEP) study revealed that textile production has skyrocketed from 18.3 lbs per person in 1975 to 34.2 lbs in 2023, with projections at 41.5 lbs by 2030.

The world is producing, consuming, and throwing away more clothes than ever before. Clothing production doubled from 2000 to 2014, with more than 150 billion garments produced annually. Every second, the equivalent of one garbage truck of textiles is landfilled or burned.

Many of us donate unwanted clothes to charity shops and clothing collection banks, but do we really know what happens to them? Globally, only 30% of collected clothing are resold on domestic markets, due to poor quality and low resale value. The rest are sold to textile merchants who ship them overseas to Sub-Saharan Africa to sell in countries like Kenya, Ghana and Senegal.

But consumption isn’t just limited to clothes – it is a mindset, and one that has become equally as pervasive in Muslim communities. 

In the age of social media and influencers, like others, many Muslims too easily fall into the overconsumption trap, often forgetting or ignoring what Islam says about it. The Quran stresses mindfulness when it comes to consuming anything, stating, “O children of Adam! Wear your beautiful apparel at every time and place of prayer; eat and drink; but waste not by excess, for God loves not the wasters” (7:31). It also pointedly reminds Muslims, “And do not waste, for God does not love the wasteful” (6:141).

Tammara Soma, an associate professor at Simon Fraser University and research director and co-founder of the Food Systems Lab, said what is important to note here is the feeling of wanting to consume excessively. “There’s a verse in the Quran that talks about how everything we chase after is a mirage (29:64),” she said “Real peace can be found in remembrance of God and we try to fill that void with consumption.” 

Muslims are taught that the life that we live on planet Earth and the privileges we enjoy here are temporary. We are free to enjoy what God has blessed us with, but in moderation, and we must keep our attachment at an arm’s length. The Quran states, “God made the Earth a temporary place of trial, not a permanent settlement” (40:39). Yet today’s trends around consumption are encouraging Muslims to do the exact opposite. 

Within this culture are embedded what Soma describes as “nudges” which can be as simple as a “Buy 1 Get 1 Free” sign, which makes buyers think you need to buy two things to “save” when really you only need one. This is perhaps the smallest example of how overconsumption is encouraged. 

Another big driver of overconsumption is the influencer culture which many popular Muslim social media creators participate in. In an effort to make Eid and Ramadan comparable to non-Muslim holidays, which are often lavish and maximalist, many Muslim influencers have fallen victim to overconsumption, especially when it comes to promoting excessive decor, clothes, and food. 

“Haul videos also play a huge part. And I have to admit, they’re fun to watch!” said Annie Mirza, chief editor at Faithfully Sustainable, a U.K.-based organization promoting Muslim-led initiatives at the front of the climate crisis. “Unboxing content [and] lifestyle/beauty/fashion upgrades present overconsumption as ordinary. And the influencers who create this content need and want to keep creating it. So they, of course, buy more things or are sent PR boxes frequently.”

Of course, influencers cannot take the full blame. While they do portray an extravagant and hard-to-achieve lifestyle, they are not forcing consumers to buy everything they promote. Consumers have free will and can decide for themselves if they want to imitate them. Social media might influence them, but they do need to take personal responsibility for also contributing to the culture of overconsumption.

Teacher Afsan Redwan (PhD, ‘24, Cardiff University) discussed how online mechanism and socializing has changed mindsets around why we do what we do. Overconsumption, he says, has become a social norm. “The whole idea of social circles, and social gathering and groups is one we are seeing completely change,” he said. “Within this new social hierarchy there’s also a mechanism of shaming that’s used as well. A lot of these mechanisms come around without an Allah-centric mindset.” 

Muslim sustainability activists are using Islamic principles to challenge these trends that lead to overconsumption by framing Islamic principles in the same accessible and easy-to-understand way.  

Nouhad Awaad, campaigner and global outreach coordinator for Ummah for Earth, shared that the organization bases its work on three Islamic principles: Haqimah, for wisdom, Mazin for balance, and Khalifa for stewardship. By promoting these three guiding principles, Awaad believes the organization can encourage Muslims to connect with mindful consumption and shape their own lifestyle choices rather than simply doing what others tell them. 

“Unfortunately we are seeing many people and consumers removed and disconnected from the consumption process,” said Awaad. “They don’t know the reality of people working to produce these things, or don’t know the environmental effects. So there is a lack of awareness on a humanitarian and environmental level.”

Mirza also explained how Muslims can take a step back and make sure that they are not part of those who are disconnected from these realities. “Faith inspires us,” she said. “It gives us meaning and purpose in many ways. It encourages us to live life in a positive way. Many of the things we must do, for example salah [prayer], reciting the Quran, reinforce and remind us about why we need to lead a healthy life.”

She added, “There’s also the ethical rationale that many of us get from faith to avoid what’s deemed harmful, like overconsumption and environmental neglect. And the accountability we feel knowing there is a God who will question us – who has entrusted us with not just the earth, but our own minds and bodies – can push us to take responsibility to live life in a healthier way. [It pushes us] to acknowledge what’s wrong – whether that’s overspending/excessive, living/unhealthy, eating/mental health problems/sickness, etc. – and aim to better it.” 

Of course there is still the question of how to bring oneself to the point where distinction can be made between what is wrong and make sure Islamic teachings are at the forefront of our decision making. 

“I want to ask people to link consumption to spirituality and be grateful for blessings before consuming them,” Awwad shared as a final piece of advice for anyone trying to make the switch. “Say Al hamdu lillah for whatever you consume, and say Bismillah whenever you do something, and give charity.”  

Anmol Irfan is a freelance writer and journalist, who has contributed to The Guardian, VICE, Gal-dem, and others.

The post Muslims vs. Overconsumption appeared first on Islamic Horizons.

By Malak Kassem

Mar/Apr 25

According to a 2022 report by the New York City Mayor’s Office of Food Policy, about 1.2 million out of 8.4 million New York residents are food insecure in America’s largest city. The New York City Council confirms that the Supplemental Nutrition Assistance Program (SNAP) provides assistance to more than 1 million New York City households every year. While SNAP supports many food insecure households, nonprofit organizations are likewise essential in providing support to vulnerable communities across the city. They are safe havens for people to seek resources, advice and direction. According to NGO Base, a source for information about NGOs throughout the world, there are 245 registered Islamic nonprofits in the State of New York. However, many registered on this site are mosques, a fact which fails to account for nonprofits that are established by the Muslim community but are not necessarily Islamic institutions.  

According to a study by the Arab-American Family Support Center (AAFSC) , only 38% of surveyed food pantries in New York City offered halal options. According to a PBS report, more than 185,000 asylum seekers have entered the country since 2022, with many arriving from African Muslim-majority nations such as Senegal and Mauritania. As halal food remains inaccessible in most food pantries, traditional community support systems, such as mosques, are utilized year-round, but become especially exhausted during Ramadan when Muslims need regular access to halal food in order to break their fast and sustain their nutrients every day throughout the holy month. 

“The prices in New York City have skyrocketed so much that it’s very hard to afford the bare minimum,” said Zahra Omairat, the communications coordinator at Brooklyn’s Asiyah Women’s Center, an organization that supports Muslim women and children who have survived domestic violence. “But we try our best to alleviate some of that off their shoulders. New York City’s shelter system is not very accommodating for Muslim women, especially when it comes to halal food.” Asiyah helps alleviate food insecurity by helping clients navigate food and cash assistance programs such as SNAP and Electronic Benefits Transfer (EBT) cards. 

Omairat explained that oftentimes, government assistance isn’t enough. “Some women get $100 a month, which is a low amount of money for someone with multiple kids, or even just for herself,” she said. 

Asiyah also collaborates with local grocery stores to donate items such as chicken, produce, bread and rice for distribution. Her team reached hundreds of clients last Ramadan. They also plan to host weekly iftars for Ramadans in the future. 

Shahana Hanif, representative of Brooklyn’s District 39 and the first Muslim and Bangladeshi woman elected to the New York City Council, campaigned during the Covid-19 lockdown when her neighborhood of Kenington was hit especially hard. “Every supermarket shut down. It was very overwhelming,” Hanif said. “Immediately, my sister and I put together a fund relief for undocumented Muslims in particular because a lot of the food pantries were not giving additional funding to people who literally didn’t have anything.”

Many community members in Hanif’s district struggle to pay rent, land a decent-paying job, or afford basic amenities like childcare and even food. “It is imperative for me as an elected leader to ensure that the needs of our communities are met. And the needs of our communities are not unique,” she said.

In partnership with local organizations such as the Arab-American Support Center and Muslims Giving Back, Hanif and her sister created a food survival fund so that families won’t have to worry about putting food on the table and can instead allocate their money to other necessities such as rent. 

“This is our community,” Hanif said. “There is no shame asking for food or being on a line for food. We will work together to make sure that everyone is fed.” 

During Ramadan, Hanif’s office expands food distribution, surveying local residents about what they need for holiday preparations. They also hold an annual iftar dinner at Avenue C Plaza in partnership with the group Arts & Democracy. This is Hanif’s favorite Ramadan event. Her office purchases food from local halal restaurants and holds performances by local artists before taraweeh prayer.  

Amal Rady, the community manager at Malikah in Astoria’s Little Egypt, runs a halal food fridge at a local mosque year round alongside Wellness on Wheels. Malikah is dedicated to advocating against gender and hate-based violence through self-defense training, healing justice workshops, economic empowerment programs and community organizing. Like Asiyah and Councilmember Hanif, Malikah is involved in combating food insecurity. “We are rooted in the belief that everyone deserves to live with dignity and safety and have access to the resources they need to thrive,” Rady said. 

Most of Malikah’s clients are Arabs, Muslims, asylum seekers, and/or refugees. “There are a lot of things that are swept under the rug,” Rady said. “[Arabs and Muslims] don’t have access to resources or benefits that other communities may be able to access.” These benefits include government assistance. 

This Ramadan, Malikah is partnering with Islamic Relief USA to host a food truck outside their office twice a week to provide hot meals for iftar. The organization will also hold an iftar dinner at the Museum of Moving Image (MoMI) where the team expects to break their fast with about 200 asylum seekers. 

Malak Kassem, a journalism student at St. John’s University, has interned with Press Pass NYC and United Planet. She has written for The Torch, Prism Reports, and Gargoyle Magazine.

The post New York Community Leaders Help Muslims Combat Food Insecurity appeared first on Islamic Horizons.

By Mommina Tarar

Mar/Apr 25

In Islam, social justice is not a political ideology, but a way of life that is infused throughout the community. As God says, “O you who believe, be upright for God, and be bearers of witness with justice!” (Quran, 5:8).

Rooted in the traditions of knowledge and learning, Muslim organizations in the United States have developed educational initiatives that promote social justice while also tackling these issues within an Islamic context. Many mosques and Islamic centers have followed suit and begun to modify their educational courses and services to promote civic engagement and to support Muslims in the local community. These initiatives are set up to tackle issues such as financial stability, racism, affordable housing, and more. These programs unite Muslims of all backgrounds by fostering a sense of spiritual resilience while also educating younger generations about the essential nature of social justice within the Islamic tradition.

Originating during the time of Prophet Muhammad (salla Allahu ‘alayhi wa sallam), the theological concept of ummah is a collective of people who live together according to their shared Islamic faith. The value of the ummah is in its power to influence how one thinks and acts in accordance with their faith, a process that transcends the artificial boundaries of culture, race, and class. For example, the genocide of the Palestinian people impacts all Muslims across the globe. None of us are free until all of us are free. In harnessing the power of our ummah, we take a meaningful step toward justice and liberation for Palestine and for all Muslims around the world.

The Al-Kisa Foundation and the Ṣirāṭ Project

The San Jose, Calif.-based Al-Kisa Foundation is one of many organizations that offers a variety of educational initiatives to promote spiritual, intellectual, and personal growth for individuals of all backgrounds. One of these initiatives is the Ṣirāṭ Project which began in partnership with the 1990s SABA prison program. The project, officially launched in 2024, connects incarcerated Muslims with local Muslims around the country. It includes sending inmates the quarterly Ṣirāṭ Link magazine and providing books, calendars, postcards, and prayer items to Muslim inmates. The organization provides incarcerated Muslims with access to tools for rehabilitation, resources for education, and emotional and spiritual support during their incarceration. 

“Initiatives like the Ṣirāṭ Project empower the ummah by addressing critical gaps in access to Islamic education, spiritual support, and community inclusion,” said Fatima Al Sharifi, operations director for the Ṣirāṭ Project. “We provide incarcerated individuals with the resources needed to reconnect with their faith. These efforts not only support the individual but also contribute to the collective strength of the ummah by uplifting members who might otherwise be marginalized.”

From donating books to libraries across the world to sending Islamic materials to incarcerated Muslims through the Ṣirāṭ Project, the Al-Kisa Foundation provides a basis for holistic education. The foundation aims to uplift and support people from all walks of life, not just Muslims, who are seeking rehabilitation and community by providing essential educational resources.

“Though human beings are born with an innate knowledge of the Creator, their full potential cannot be reached without deep insight and an understanding of the magnificence and exalted status of Allah,” said Naadira Muhibullah, mission coordinator for the Ṣirāṭ Project. “A person must also know what brings about the pleasure of Allah and our responsibilities toward Him. This can only be achieved through education, therefore gaining knowledge is an active aspect of faith.”

Social Justice in Practice

Social justice is a key tenet of our faith. Fair distribution of wealth, the provision of basic necessities for the poor, and care for the elderly and orphans are just a few of the ways social justice is manifested in Islam. No matter how diligently we practice our faith, we have not truly exalted ourselves in our highest form unless we fulfill our obligation to society and to the ummah. Even the pleasures of this life should serve as a poignant reminder that we have work to do, as there are others among us in need of strength and support.

The Council on American-Islamic Relations in Texas (CAIR-TX) is helping Muslim Americans feel both recognized and safe. Recently, members of the organization assisted a Muslim speech pathologist who was fired for supporting BDS, the national movement aimed at ending the Israeli occupation of Palestine through boycott, divestment, and sanction of Israel. “The State of Texas made it mandatory for anyone working in a state agency to sign that they would not boycott, divest, or sanction the State of Israel,” said Mustafaa Carroll, Executive Director of CAIR-TX. “CAIR came to her aid and sued the state as the statute was unconstitutional. The sister was reinstated and received back pay.”

In addition to their work with civil rights, CAIR-TX hosts the Muslim Youth Leadership program to provide young Muslims with skills such as public speaking, debate, and civic engagement. They also share knowledge about Islamic history and Muslim identity. Graduates of the youth leadership program are then eligible to join the Young Muslims Leadership Council where they apply their skills to tackle social injustice. 

“It is not only important but absolutely necessary to teach young Muslims the importance of values such as justice and community because their survival physically, socially, economically, mentally, and spiritually depend upon it,” said Carroll. “Our Islamic values are underpinned by the concept of justice. Many of the array of issues that permeate our society today are due to injustices in the world.”

The Role of Mosques

Mosques are a safe haven for Muslims around the world. As sanctuaries for the oppressed, mosques provide a space for Muslims to distance themselves from their worldly hardships and take time to be one with God. Mosques also offer opportunities to give back. 

Some mosques address a wide range of issues, such as fulfilling the religious obligation of Zakat by assisting local Muslim families, providing food to the needy, and more. The Muslim Children Education and Civic Center (MCECC) and the Al Madinah Masjid in San Antonio host the El Bari community health center, a service that provides patients with medical consultations and preventive screen recommendations. It is open five days a week.

“Social justice is so deeply embedded in the teachings of Islam,” said Shaffa Chaudhry, a San Antonio resident. “Financial inequality, racism, women’s rights all align with Islamic principles. The lack of these core principles in a Muslim society does not imply that Islam itself lacks them. Instead, it emphasizes a disconnect in effectively teaching these values to the community and encouraging a genuine commitment to learning and self-improvement.” 

Shaffa, who attends Masjid Al-Ikhlas, emphasizes the importance of instilling social justice values in the mosques’ educational curricula. “I would love to see more open discussions on racial injustices, women’s rights in Islam, et cetera. Providing services like financial literacy programs, tenants’ rights workshops, or career development to empower community members would be amazing. And those headed by women for women, even better!”

In addressing social justice and instilling values of community and justice within the ummah, Muslims are nurturing the fervor of spiritual resilience. It is through this sense of community that we can persevere and face challenges with patience. Spiritual resilience is at the forefront of our core beliefs when dealing with stress, hardship, or tragedy. By implementing social justice in our school curricula, we are using education to draw closer to our faith. As we grow closer, our eyes are opened to the many injustices our community faces daily. 

It is our responsibility to provide fellow Muslims with the resources and services that can unequivocally change their lives, and to cultivate the capability to dream of a different future for the ummah.

Mommina Tarar is a freelance reporter who covers culture, faith, travel, and intersectional social/racial justice.

The post Muslim Organizations Make an Impact Through Community-Driven Education appeared first on Islamic Horizons.

By Hamza Khan

Mar/Apr 25

Zaynab Mohamed, 27, and Yasmin Trudeau, 40, have never met, but their lives tell the same powerful American story. Mohamed was nine years old when her family immigrated to Minnesota after fleeing war in Northern Somalia. Trudeau, a Bengali American, faced her own share of adversity having spent her childhood navigating the foster-care system in Washington State. Both women pushed through seemingly insurmountable odds to ascend to the state legislature, Mohamed as a Senator in Minnesota representing District 63, and Trudeau in Washington State Senate District 27.

The Democratic duo is part of a small yet growing trend. In 2023, a record 235 Muslims were elected to public office, according to a joint analysis by the Council on American-Islamic Relations (CAIR) and the Jetpac Resource Center. While data for 2024 has yet to be released, the number has risen steadily since 2020, with new names emerging each year.

From the Classroom to the Legislature

The journey often takes shape in the classroom. Despite living in 11 homes between 7th and 12th grade, Trudeau would go on to win her high school’s Gates Achievement Award, setting her on a path toward college and ultimately, law school. “Regardless of how many places I lived or how things were like, that was the thing in the back of my mind – just finish your education,” said Trudeau, who in 2021 became the first Muslim member of Washington State’s legislature.

A 2017 study by the Institute for Policy and Understanding found that Muslims are 8% more likely to graduate college than the average American. Mohamed was no different. She found purpose through the Minneapolis “Step Up Program,” through which she worked at a bank during high school and college. At the same time, she taught her mother how to read English. 

Mohamed credited her work supervisor with setting her on a path of success. “Now that I look back as a young person, that was one of the most meaningful things that has ever happened to me,” said Mohamed, who was one of eight children. “Because none of my siblings have gone to school here, and all my family members have had no one, and nothing.”

Neither Trudeau nor Mohamed actually planned to pursue politics. Like many in immigrant families, they initially prioritized stability over risk. It is perhaps for this reason that while Muslims are underrepresented in local government, they make up around four times their share of the population in medicine.

“Muslim Misfits” Make History 

But growing up in a changing America often means adopting changing roles. Trudeau was in law school when she found herself in a heated debate with a classmate over the “intent behind law.” Passionate about immigration advocacy, she found herself wanting to do more than just learn – she wanted to shape policy.

Mohamed, who is 13 years younger than Trudeau, was swept up in the activist fervor of 2020 when George Floyd was murdered a few blocks from her parents’ house. Neither were alone in their passion. Two years before George Floyd’s murder at the hands of the Minneapolis Police Department, fellow Muslims Rashida Tlaib and Ilhan Omar were making history as the first Muslims elected to the U.S. House of Representatives in 2018. Both women got their start in the state legislature.

Still, the road ahead wasn’t steady for these groundbreaking women. Trudeau’s background as the daughter of a young single mother often left her feeling ostracized in a conservative Muslim community. But her mother’s words still echo in her ears: “No matter what, you’re a Muslim.”

“I was like, ‘Mom, the Muslim community barely accepts you,’” Trudeau said. “And she was like, ‘They don’t need to.’ And that really stood out to me.” Trudeau spent her years after law school working for Washington State Senator Pramila Jayapal (D), who now serves in the U.S. Congress. Later, Trudeau joined the state Attorney General’s office, which at the time was challenging then-President Donald Trump’s Muslim ban.

In 2021, the seven-member Pierce County Council unanimously appointed Trudeau to the Washington State Senate. She has since won an election in 2022 and reelection in 2024. And despite the hardships that accompany Trudeau’s unique background, she often found herself at an advantage. “We have a lot of different things that impact our folks, and so I think that actually the ‘Muslim misfits’ are probably the most primed to have these nuanced conversations on behalf of our communities,” Trudeau said. “Because we’ve experienced that we’re not a monolith, and we understand that that’s not the goal.”

The same year Trudeau was appointed, Mohamed took her passion for social justice to CAIR-Minnesota, where she worked as the director of advocacy. She then began managing campaigns for Minneapolis city council candidates, eventually becoming a policy aide for a sitting councilmember. “I guess when you’re really angry at the world, it’s easy to learn things that you want to be good at to better the world,” Mohamed said with a chuckle. “So that’s sort of what got me into organizing.”

Not a year into her job as an aide, the sitting state senator of 16 years, Patricia Torres Ray, retired. Before Mohamed even thought of running, the hashtag “RunZaynabRun” spread across social media. In a decision that still surprises her to this day, Mohamed threw her hat in the ring. The result was a landslide primary and general election win in 2022. In January 2023, Mohamed made history as the youngest woman to ever serve in Minnesota’s State Senate.

“There will always be somebody who tells you to wait your turn,” said Mohamed, who recalled being told she was too young to mount a successful campaign. “If you know what you’re doing, and you believe in the value you can bring to an institution, just run.”

Trudeau, too, was surprised by the positive response from her community. New Jersey, Michigan, and California take the helm as states with the most elected Muslim officials. As a Muslim politician in Washington State, Trudeau was a trailblazer.

She recalled interviewing a prospective staff member, a Palestinian Christian, who tearfully expressed concern about being a political liability. “I was like, oh, no, this office – don’t worry about that for a second,” Trudeau said.

Groundbreaking Muslim Women Paying it Forward 

Both Trudeau and Mohamed have since worked on a slew of legislation, including investments in affordable housing, wage reform, and homelessness prevention programs. They have also received warm reviews from their constituents. In her 2024 race, Trudeau won by a nearly 44% margin.

And if more Muslims are looking to get their names on the ballot, Trudeau hopes they know they are not alone. “It’s gonna feel uncomfortable and awkward, and you’re never gonna feel like you fully fit anywhere,” Trudeau said. “But that’s how a lot of people feel in this country all the time. So if anything, I think we translate an experience that really goes beyond just the Muslim community.”

Neither could forget the mentors and educators who helped them find their footing in the world. For Mohamed, this was her old boss, who taught her how to apply to college. “I still talk to him,” Mohamed said. “Every few months he still checks up on me.”

Trudeau remembered fondly the late Professor José Goméz at Evergreen State College. When she had told him she was always interested in law, he simply responded with: “Well then — we’re gonna help you become a lawyer.”

Hamza Khan, a New York-based freelance journalist, previously worked for WICZ FOX 40.

The post Two Powerful Muslim Women Find Purpose in Education, Public Service, and Advocacy appeared first on Islamic Horizons.

By Imam Saffet Catovic

Jan/Feb 25

On September 24, 2024, the State of Missouri committed an irreversible and grievous act: it executed Marcellus Williams, a black man who maintained his innocence until his last breath. 

Imam Marcellus “Khalifah” Williams’ unjust execution starkly highlights the systemic racism and deep-seated biases that plague the American judicial system – issues rooted in a painful history of discrimination against African Americans. While the United States has made strides toward justice, this tragedy serves as a poignant reminder of the distance we still must cover in dismantling the legacy of racial inequality that persists in our society.

Despite compelling evidence suggesting his innocence, Williams – wrongfully convicted of a 1989 rape and murder – was denied clemency, even as the prosecuting attorney and the victim’s family appealed for the execution to be halted. This heartbreaking outcome underscores a system that often prioritizes punishment over justice, silencing the voices that seek truth, healing and accountability.

Disproportionate Incarceration Rates

Williams’ plight is not an isolated incident; it reflects a broader pattern of racial injustice in the United States. According to the National Association for the Advancement of Colored People (NAACP), African Americans are incarcerated at more than five times the rate of white Americans. In 2021, black men made up approximately 33% of the male prison population, despite comprising only 6% of the U.S. population. This stark disparity reveals a system that disproportionately targets black individuals.

A study by the Prison Policy Initiative found that black Americans are more likely to be sentenced to prison than white Americans for similar offenses. For instance, black individuals receive sentences that are, on average, 19.1% longer than those given to their white counterparts for the same crimes. This disparity is further exacerbated by racial profiling, which leads to higher arrest rates and, consequently, higher incarceration rates among black communities.

Judicial Miscarriages and the Innocence Project

The Innocence Project highlights another layer of injustice: wrongful convictions. According to their data, over 70% of the 375 DNA exonerations in the U.S. involved people of color. Racial bias in jury selection and prosecutorial decisions significantly contributes to these miscarriages of justice. For example, a study by the Equal Justice Initiative found that Black defendants are more likely to be wrongfully convicted than white defendants, with the risk of wrongful conviction being 2.5 times higher for Black individuals.

In many cases, these wrongful convictions arise from faulty witness identifications, coerced confessions, and/or prosecutorial misconduct. The Innocence Project reports that mistaken eyewitness identification contributes to nearly 75% of wrongful convictions. Furthermore, the prevalence of implicit bias among jurors can result in unfair judgments against black defendants, leading to longer sentences and, in extreme cases, the death penalty as in the case of Imam Marcellus Williams.

In Williams’ case, the St. Louis County prosecutor’s office filed a 63-page motion to vacate his 2001 conviction for the killing of a journalist in her home. The prosecutor noted new DNA evidence that exonerated Williams along with  growing doubts about the credibility of key witnesses heaped upon violations of Williams’  constitutional rights during his trial.  Among these were ineffective counsel provided to Williams and racially discriminatory jury selection all of which prompted the reviewing attorney to request the circuit court to “correct this manifest injustice”.

The Death Penalty and Racial Disparities

Williams’s execution  exemplifies the racial inequities present in the judicial system. According to the Death Penalty Information Center, black defendants are more likely to receive the death penalty than white defendants. In fact, a 2019 study found that Black individuals made up 41% of those on death row, despite representing only 13% of the U.S. population. Moreover, cases involving white victims are more likely to result in a death sentence for black defendants, highlighting a racial bias that permeates capital punishment.

Imam Williams’ execution is a tragic example of how this bias can manifest. His trial, along with mountains of statistical evidence cataloguing judicial discrimination in the U.S., indicates a deeply flawed process that often prioritizes racial bias over justice. His unjust death at the hands of the State of Missouri raises important questions about the integrity of a system that allows such stark disparities to continue. 

The Role of Systemic Racism

The injustices faced by individuals like Williams stem from a complex web of systemic racism, which manifests through structural and institutional biases. Racism is not merely an individual prejudice but a pervasive system that impacts policies, practices, and social norms. As Ruth King explains in Mindful of Race: Transforming Racism from the Inside Out, racism is a societal “heart disease” that can only be addressed through awareness and education.

Culturally enforced norms rooted in the past of wrongful enslavement of Africans continue to fuel structural and institutional racism today. For instance, racial profiling and discriminatory policing practices contribute to the over-policing of black communities. A 2020 American Civil Liberties Union report states that black individuals are three times more likely to be stopped by police than white individuals despite similar rates of drug use and other criminal activity across racial groups.

Another example of these systemic and systematic racial injustices is that of Imam Jamil Al-Amin (formerly H. Rap Brown), a prominent Muslim American leader and civil rights activist. He gained recognition in the 1960s as a member of the Student Nonviolent Coordinating Committee (SNCC) and later as chairman of the Black Panther Party. In 2002, Imam Jamil was convicted of murdering a sheriff’s deputy in Atlanta, Georgia., a crime he has consistently denied committing.

His case further underscores systemic racism and failures within the criminal justice system. Many observers argue that his conviction was influenced by racial bias, including the context of his activism and the prejudiced perceptions of black leaders at the time. According to a report from the Center for Constitutional Rights, Imam Jamil’s trial was also marked by significant irregularities, including inadequate legal representation and questionable witness testimonies. 

Moreover, the prosecution’s reliance on racial stereotypes and the media’s portrayal of him as a violent radical contributed to a biased narrative that overshadowed the evidence. The racial dynamics at play in his case exemplify how the justice system can disproportionately affect African Americans, particularly those with a history of activism. This highlights a broader pattern of injustice, where race and social standing significantly influence legal outcomes.

Building Solidarity in the Fight for Justice

As an organization dedicated to supporting African American Muslims, Muslim Alliance in North America (MANA) recognizes that the Muslim community is intertwined with this struggle. They must come together to address these injustices and advocate for reform within the judicial system. The fight for justice is not solely the responsibility of marginalized communities; it requires solidarity from all who seek equity and fairness.

In the wake of tragedies like Williams’ execution, we are reminded of the ongoing work needed to combat systemic racism, judicial inequities, and social injustices. All people must continue to raise awareness, educate themselves and others, and stand in solidarity with those affected by these injustices.

Williams’ case serves as a painful reminder of the systemic injustices that persist in the American judicial system. As one reflects on his life and the injustices he faced, one must remain resolute in their vision for an America where justice, equality, and compassion reign. The statistics surrounding racial disparities in incarceration, wrongful convictions, and the death penalty underscore the urgent need for reform.

Believers are commanded in the Quran, “O you who believe, be upright for God, and be bearers of witness with justice!” (5:8), They are further commented, “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both” (4:135).

In the spirit of justice, let all people unite against these injustices, hold accountable those who perpetuate them, and work toward a judicial system that serves all individuals fairly. Together, all people can strive for an America that embodies the principles of fairness, compassion, and the unwavering protection of innocent lives.

Imam Saffet Catovic is director of UN Operations for Justice For All and board member of MANA.

The post The Tragic Case of Imam Marcellus “Khalifah” Williams appeared first on Islamic Horizons.

By: Wendy Díaz

Jan/Feb 25

In the September 10, 2024 U.S. presidential debate, both the Democratic and Republican nominees took turns taking shots at one another during primetime. One of the more outrageous claims made during the debate came from Republican nominee and current president, Donald Trump, who alleged that Haitian immigrants in towns like Springfield, Ohio, were eating cats and dogs. This outlandish claim went viral resulting in internet memes, reels, and even catchy musical parodies. But this false assertion was not the first-time that Latin America immigrants became the subject of contentious debate. In his first foray into presidential candidacy, Trump, speaking at Trump Tower in Manhattan on June 16, 2015, claimed, “When Mexico sends its people, they’re not sending their best. . . They’re sending people with a lot of problems. . . They’re bringing drugs, they’re bringing crime, they’re rapists.” Such inflammatory and hateful rhetoric fuels Hispanophobia, an irrational fear, hatred, or bias against people of Hispanic or Latino origins.

Among Muslim Americans, the ummah is diverse; various ethnic groups coexist under the banner of Islam. However, just because Islam emphasizes equality does not mean that prejudice is nonexistent amongst Muslims. In a society where leading politicians fan the flames of bigotry, it is common to see the same type of prejudice manifested in religious spaces. For Latino Muslims, these prejudices can take various forms, from microaggressions to the lack of inclusion of Latinos in leadership or decision-making roles within Islamic institutions. 

Prejudices often come from a lack of understanding or exposure and Muslims from immigrant backgrounds may be less familiar with Latin Americans compared with other American communities. Stereotypes about Latino Muslims often contribute to a limited perception of their role within the community, including assumptions about their level of religiosity, education, and/or their socioeconomic status. Likewise, the broader American Muslim community may experience separation from their Latino neighbors due to competition for communal resources, differences in historical struggles, and/or misunderstandings stemming from linguistic barriers.

The Institute for Social Policy and Understanding’s (ISPU) American Muslim Poll 2019 survey showed that Latino Muslims are the fastest growing group of Muslims, making up 8% of the Muslim American landscape. Yet despite the growing number of Latino Muslims, discrimination and lack of awareness about the Islamic influence on Latin America persists. Many Latino Muslims find themselves having to navigate a space where they are either assumed to be newcomers to the faith or perceived as less authoritative in Islamic matters because of their cultural background. This erasure of Latino Muslim identity reinforces the idea that Islamic knowledge and leadership are reserved for certain ethnic groups, a misconception that runs counter to the universal message of Islam. Additionally, language barriers can exacerbate these feelings of exclusion when resources are unavailable in Spanish, leaving Latino Muslims feeling discouraged and disconnected.

To combat Hispanophobia, Muslims everywhere should be reminder of Islam’s teachings on racial equality. In the Prophet Muhammad’ final sermon (salla Allahu ‘alayhi wa sallam) he declared that no Arab has any superiority over a non-Arab and vice versa demonstrating that racial and ethnic biases are alien to Islam. To continue to resist Hispanophobia, this message must be regularly reinforced, not only during the Friday sermon but through everyday interactions. 

Islam’s Historical Ties to Latin America

The historical presence of Muslims in places like the Iberian Peninsula (where Muslims ruled from 711 to 1492) profoundly influenced art, architecture, language, and culture throughout Latin America.  But connections between Islam and Latin America go beyond the Iberian Peninsula. North and West Africa also played significant roles in shaping Latin American history, particularly through the Transatlantic Slave Trade, which brought enslaved Africans, including many Muslims, to the Americas. This African Muslim influence, deliberately erased by colonial powers, left its mark on cultural and spiritual practices throughout the Americas. Additionally, waves of South Asian and Middle Eastern immigration to Latin America in the late 19th and early 20th centuries introduced additional Islamic influences, as migrants from countries like India, Lebanon, Syria, and Palestine became integral parts of Latin American society. These migrations continue to this day, contributing to the presence of millions of Muslims in Latin America. 

Currently, Latino Muslim organizations are serving their communities in Islamic centers, as Latino imams, and as Muslims activists, contributing positively to the American Muslim community. These contributions must be acknowledged and celebrated as they provide models of leadership, activism, and scholarship that enrich the broader Muslim American discourse while also combating Hispanophobia throughout the country. By educating Muslim Americans on these shared historical and cultural links, we can foster a greater sense of connection between Latino Muslims and the rest of the ummah.

Growing Visibility

Every year, there are Latino Muslim events in New York, Texas, Georgia, New Jersey, Pennsylvania, California, and beyond, reflecting the Latino Muslim community’s vibrant growth across the U.S. These events range from cultural celebrations to conferences and educational seminars, providing spaces for Latino Muslims to connect, learn, and contribute to the ummah. In parallel, new organizations continue to emerge and to serve their communities through social work, dawah, education, and publishing. Organizations such as the Latina Muslim Foundation in San Diego, Ojalá Foundation in Chicago, the Latin American Institute of Muslim Women (ILMM) in Atlanta, and IslaminSpanish in Houston are examples of Latino-led initiatives dedicated to outreach, community development, and educational programs.

Additionally, Islamic educational institutions in the U.S. such as Zaytuna College, Bayan Islamic Graduate School, Qalam Institute, and Mishkah University, have seen an increase in Latino representation among their student bodies. Students attending these institutions are actively engaging with Islamic scholarship gaining the knowledge and skills needed to contribute meaningfully to their communities. Upon completion of their studies, these students, will have mastered  Arabic and become familiar with sacred Islamic texts. They can then  return to their communities to teach and provide guidance grounded in both Islamic tradition and a Latino cultural understanding.

Allies and Friends

Latinos and Muslims often live side by side in cities like New York, Chicago, Los Angeles, Houston, Dallas, and San Diego. Naturally, this proximity leads to interactions and shared experiences through positive curiosity and productive dialogue. As a result, many Latinos in the United States can explore  Islam through their relationships with Muslim neighbors, friends, classmates, and co-workers. In these environments, exposure to Islamic practices and values becomes a catalyst for Latinos to explore the faith more deeply.

It is no surprise, therefore, that cities with the largest Muslim populations also have the highest numbers of Latino Muslim converts. Active community outreach, dawah efforts, and resources like Spanish language Quran translations have helped bridge the gap for those interested in learning about Islam. Organizations like IslaminSpanish in Houston provide vital support for Latino converts, making the transition smoother by offering culturally relevant guidance. This growing connection between Muslims and Latinos, particularly in cities with large Muslim communities, is driving a notable rise in Latino Muslim conversions.

The ISPU report, “Latino Attitudes Toward American Muslims and Islam,” revealed a nuanced view that can serve as a foundation for fostering understanding and collaboration between Latino and Muslim communities. It indicates that Latinos generally exhibit lower levels of Islamophobia compared to other racial and ethnic groups in the United States. Participants in the study frequently identified commonalities between their immigrant experiences and those of American Muslims, to include aspirations for liberty, a desire for financial stability, and a better life for future generations. Moreover, the report highlights the importance of personal interactions in shaping positive attitudes and identifies many Latinos reporting meaningful relationships with Muslim Americans. 

The report goes on to suggest that educational initiatives providing foundational knowledge about Islam can significantly alter perceptions. For example, when participants were exposed to information about the pillars of Islam and the experiences of Muslim women, they were more likely to view Islam as a faith with similarities to their own beliefs. By amplifying Latino voices and experiences in mosque activities and leadership, Islamic communities can cultivate a more inclusive atmosphere that honors diversity and promotes unity. 

Suggested Ways to Build Relationships

Building fruitful relationships with the Latin American community, starts with creating spaces for open dialogue and meaningful interactions. Mosques and Islamic organizations can play a pivotal role in this process by hosting cultural exchanges, offering Spanish language resources, and engaging in outreach specifically tailored to Latino communities. Inviting Latino Muslim speakers and subject-matter experts to Islamic conferences, educational events, and community gatherings also ensures that the voices and contributions of Latino Muslims are amplified and celebrated. Additionally, sponsoring Latino Muslim students and volunteers to pursue Islamic education, locally or abroad, helps empower the next generation of leaders, scholars, and community advocates. These efforts can combat the isolation that Latino Muslims may feel and build solidarity with non-Muslims who may harbor misconceptions about Islam. By focusing on shared values, Muslims can build bridges that dismantle prejudice and highlight the diversity that strengthens the ummah.

Addressing Hispanophobia within the Muslim community requires intentional efforts to reflect on our own biases and to take active steps to uplift Latino Muslims. When we create communities that honor the diversity of the ummah and actively work to erase prejudices, we can not only better represent Islam’s values but also build more inclusive, empowered, and united Muslim communities. The findings from the ISPU research emphasize this potential for collaboration and cooperation. By recognizing shared experiences and fostering open dialogue, we can combat not only Hispanophobia and build a more cohesive and resilient community where all individuals, regardless of their background, can thrive together in mutual respect and understanding.

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

The post Addressing Hispanophobia and Embracing Our Latino Neighbors appeared first on Islamic Horizons.

By Maariya Quadri

Jan/Feb 25

Artificial intelligence (AI) is the newest technology taking the world by storm, in classrooms, offices, and even our homes. As with any societal change, some people are apprehensive of it and while there are some cons to the rise of artificial intelligence usage, this technology can impact society beneficially as well. 

For instance, when you look something up on Google, you leave a carbon footprint because each search requires electricity. The same is true when inputting a question into a generative AI platform like ChatGPT. However, emissions from an AI search are much greater due to its more complex functions.

A search engine simply shows you all the websites that relate to your question, making you search for the answer yourself. A generative AI platform takes all the information that exists about your prompt and generates a new product entirely, giving you a more direct response. 

For example, when someone types the word “Kaaba” into a search engine, the results show websites that provide more information on what the holy site is, as well as photographs taken over the years. Generative AI, however, takes all the images that already exist of the Kaaba and creates a completely new one based on what it has seen. 

This requires much more energy. According to the International Energy Agency, generative AI sites such as ChatGPT use about 10 times the amount of electricity than a Google search.

Before this AI boom, fossil fuel plants were on the route to closing, cleaning our air and benefiting our environment. Now, big tech companies like Google and Microsoft are ensuring that these large coal plants keep running in order to accommodate their AI systems. However, they continue to make grand promises about the clean future their AI will bring while neglecting to mention the usage of heavily polluting fossil fuel plants required to operate this new technology. These limitations say nothing of the time it will take to get to that improbable future. 

In short, society is moving forward at last in part because of this new technology, but at a great ecological cost. Yet as Muslims, we should make an effort to take care of the planet Allah has provided as the Quran tells us: “It is He Who has produced you from the Earth and settled you therein” (Quran 71:17-18).

Muslims and AI

Some Muslims are cautious of this innovative technology when it comes to learning about their own religion. To raise awareness on the topic, the DarusSalam Seminary in Chicago held a weekend retreat in May that included experts in both Islamic sciences and technology to discuss the implications of artificial intelligence. 

One of the big takeaways from this retreat was that AI, while functional, does not work in every situation. For example, when one has a general question, a simple Google search is enough. When it comes to matters of Islam, though, it is hard to get a clear answer from Google as it has a multitude of results which may or may not be factual or helpful. 

AI, on the other hand, scans the internet for the user and generates a more direct and instantaneous response. As a result, some Muslim AI users have utilized this new technology to seek answers to questions of fiqh (Islamic law). And yet many  Islamic scholars have strongly advised against getting fatwas, or specified rulings, from such platforms.

Mufti Abrar Mirza, the Head Mufti of Darul Ifta in Chicago, encouraged Muslims to turn to human scholars, rather than AI platforms, even if getting the answer takes longer.

“A mufti is not just sharing his own opinion,” he said. “He has extensively studied both academic and spiritual sciences.” 

On the contrary, according to Mufti Wahaajuddin Mohammed of the Tawheed Center of Farmington Hills, AI is not something to be feared. “AI is a tool and can be used responsibly or irresponsibly. But it doesn’t behoove us to turn away from it,” he said.

Waleed Kadous, PhD, chief scientist of California-based AI developer Anyscale, said the benefits of AI outweigh the harm. He cited the hesitation when calculators and cars were introduced as examples of previous new technologies that are now cornerstones of our society. “There is always a fear of a loss of skill with the arrival of new technologies,” he said. 

Mawlana Tahseen Khan, who, while working full-time as a chemical engineer, is pursuing advanced studies in Islamic theology, said it is up to Muslims to be more proactive in learning matters of the deen. “The challenges of today are only going to increase,” he said. “We must ensure we’re equipped to face the fitnah (trials). If you’re connected to the masjid, the ulama, Quran and sunnah, you’ll get through the storm.” 

Khan reminded attendees of the verse of the Quran: “Or have they associated with Allah partners who ˹supposedly˺ produced a creation like His, leaving them confused between the two creations? Say, ‘Allah is the Creator of all things, and He is the One, the Supreme’” (13:16).

Khan explained God is the only being who can create without any prior material. “No matter how intelligent humans are, no matter how quick the processing of a computer may end up being, the fact of the matter is this creation is not similar to Al-Khaliq, The Creator,” he said.

AI Can Still be Advantageous to Muslims

While Muslims should be cautious about using AI to better understand the deen, they shouldn’t completely dismiss its usefulness. The Tarteel app, for example, uses AI to assist users in memorizing the Quran. It listens to users as they recite the Quran and uses artificial intelligence to alert them when they make a mistake in real time and offers corrections. 

This is a wonderful example of utilizing new technologies to continue to preserve the traditions of our past. This app uses artificial intelligence to preserve the sacred chain of knowledge and hifz all the way back to Prophet Muhammad (salla Allahu alaihi wa sallam) in a more accessible way.

Artificial intelligence can also be used for questions about Umrah and Hajj, like Saudi Arabia’s Guidance Robot. There are also virtual reality simulators that can be especially beneficial for people who are unable to visit these holy sites in person. In both these endeavors, AI is helping Muslims become closer to their Lord instead of taking them away. 

During a khutbah about AI and ChatGPT at the Yaqeen Institute in Texas, founder Shaikh Omar Suleiman encouraged the Muslim community to have hope in God and to find joy and reward in doing everything for His sake and the benefit of mankind, even if it is a little less convenient than becoming completely dependent on new technologies. With continued beneficial efforts and intentions, AI has the potential to assist the Muslim community. 

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

The post AI and Islam appeared first on Islamic Horizons.

By Nadia B. Ahmad

Nov/Dec 2024

In recent times, we have witnessed a troubling trend within some mosques and Islamic institutions: The prayer mats are turned toward Makkah, but the hearts and minds of certain leaders and imams seem to be oriented toward the political powers in Washington and Tel Aviv. This misalignment reveals a profound betrayal of the very principles upon which all mosques were/are founded.

Traditionally, these sanctuaries of truth, justice, and spiritual growth are meant to be bastions in which the oppressed find solace and the ummah’s voice resonates against injustice. However, when their leadership fails to fulfill such duties, they reduce the mosque to a hollow shell, transforming it into a place where the congregation is subtly coerced into complicity through silence.

In short, these leaders are betraying Islam’s core teachings. When a mosque’s leadership cannot oppose injustice, the institution becomes purposeless. In the eyes of many, it transforms the congregation into mere sheeples – sheep that follow the leader without question. This analogy, though harsh, underscores the gravity of the situation. Our mosques are meant to be places of enlightenment, where the faithful gather to pray and seek guidance, support, and inspiration to live righteous lives. When this mission is compromised, the mosque’s value is profoundly diminished.

Islamic teachings are clear about the sanctity of life and the imperative to uphold justice. Supporting the killing of the innocent, including one’s own kin in faith, is considered a grave sin and strongly condemned. Here’s how Islam categorizes those who support such acts:

• Disbelievers. Supporting the killing of innocent people, especially fellow Muslims. Such actions can strip a Muslim of his/her faith. Quran 17:33 states, “And do not kill the soul which Allah has forbidden, except for a just reason.” This directive underscores the sacredness of life and the severe consequences of unjust killing.

• Polytheists. Although this category specifically refers to associating partners with Allah, supporting unjust killings is also seen as a severe deviation from monotheistic principles, as it involves disregarding divine commandments on justice and compassion. In this form of spiritual and moral polytheism, allegiance to political power supersedes allegiance to divine justice.

• Hypocrites. These people may outwardly support the Muslim community while secretly endorsing or supporting acts that harm it. Supporting the killing of fellow Muslims fits this description. Quran 4:145 warns us about these people, “The hypocrites will be in the lowest depths of the Fire; no helper will you find for them.” Hypocrisy undermines the community’s integrity and erodes trust.

• Sinners. Those who support or commit murder are committing a major sin. Islam strictly prohibits taking innocent lives, and those who support such acts must repent sincerely. Prophet Muhammad (salla Allahu ‘alayhi wa sallam) said, “The most grievous sins are to associate something with Allah, to kill a human being, to be undutiful to one’s parents, and to bear false witness” (“Sahih Bukhari” 6675). Supporting the killing of people cannot be taken lightly.

• Oppressors and Tyrants. Supporting the killing of people is a form of oppression and tyranny. Those who endorse such violence are warned that “Indeed, Allah does not like the oppressors” (3:140). Islam teaches us to stand against all forms of physical, emotional, and spiritual oppression.

• Arrogant and Prideful Individuals. Arrogance can lead individuals to justify the killing of others because their cause or perspective is “superior.” However, Quran 17:37 states, “And do not walk upon Earth exultantly. Indeed, you will never tear Earth [apart], and you will never reach the mountains in height.” Arrogance blinds individuals to the value of life and the importance of humility.

• Deniers of the Day of Judgment. Supporting the killing of people indicates a lack of belief in accountability and the afterlife. Quran 83:1-6 warns, “Woe to those who give less [than due], who, when they take a measure from people, take in full. But if they give by measure or by weight to them, they cause loss. Do they not think that they will be resurrected for a tremendous Day – the Day when humanity will stand before the Lord of the worlds?” Belief in this Day is central to maintaining ethical behavior and accountability.

• Rejecters of Prophets and Their Messages. The prophets’ teachings emphasize mercy, justice, and protecting innocent lives. Supporting the killing of fellow Muslims is a rejection of these teachings and therefore condemned. Quran 57:25 says, “We sent aforetime our messengers with clear signs and sent down with them the Book and the Balance, that people may stand forth in justice.” Upholding justice is a fundamental aspect of prophetic teachings.

Quran 5:32 explicitly states, “Whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain humanity entirely.” This verse underscores the gravity of taking an innocent life and equates it to killing all of humanity. Therefore, supporting such killing, particularly of fellow Muslims, severely violates Islamic principles. Those involved are warned of severe punishment in the afterlife unless they sincerely repent and seek God’s forgiveness.

The mosques must reclaim their role as centers of moral and spiritual leadership, where justice is championed and the oppressed find their voice. When leaders fail to uphold these values, they render the mosque purposeless, reducing it to nothing more than a building where prayers are offered but the spirit of true submission to God is absent.

This crisis of leadership reflects a larger problem: The decision of certain Muslim leaders to betray the ummah by aligning with those political powers that perpetuate injustice and violence against Muslims worldwide has caused countless innocent people to be injured or killed in the ensuing conflicts. When Muslim leaders fail to condemn these injustices, they lose their credibility and their communities’ trust.

We must ask ourselves: Are we planning for the hereafter, or are we merely content to live forever in this world at the cost of our souls? Our answer will determine the future of our mosques and communities. We must hold our leaders accountable and ensure that our mosques are places in which Islam’s true spirit is upheld. This includes standing up against injustice, speaking out against oppression, and protecting the innocent.

A mosque that does not oppose injustice has no value. Its leaders may turn the Makkah in prayer, but if their hearts are aligned with Washington and Tel Aviv, they have lost their way. Muslims must demand better. We must insist that our mosques and their leaders adhere to Islam’s bedrock principles of justice, compassion, and truth. Only then can we reclaim our mosques’ true purpose and value.

We are done with the Zionists in our midst and those who cry for Palestine but stand by the deceptively labeled “Abraham” Accords. No Justice. No Peace.

Nadia B. Ahmad, a PhD candidate at Yale University and an original signatory to drop Emgage, is a law professor based in Orlando, Fla.

The post When a Mosque Has No Value appeared first on Islamic Horizons.

Many people think that Judaism, Christianity, and Islam are very different. In fact, however, they have many shared beliefs, customs, and traditions. For example, they consider Abraham (‘alayhi as salam) a prophet of God and believe in philanthropy, cleanliness, and each other’s religious dietary laws such as kosher and halal (Editor’s note: Christianity has no dietary laws).

Quran 5:5 refers to Jews and Christians as the People of the Book, for they have a special place in Islam because of their similar beliefs, “This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you, and yours is lawful unto them (5:5).

However, much has changed over time. Today, only about 24% of Conservative Jews say they keep kosher in their homes. According to another report, Kashrut (ritual suitability) regards their wines kosher and people consume kosher alcohol on special holidays and occasions such as Shabbat, Hanukkah, and Passover. Hence food items and drinks, despite displaying the kosher symbol, may contain alcohol and therefore are not halal.

Halal and kosher are based on the principles of each faith’s dietary laws, along with the specific slaughtering methods to identify allowed and prohibited animals, and how they should produce and handle certain foods. The requirements of halal are embodied in the Islamic concepts of halal (the permitted life practices), tayyib (pure, wholesome), and haram. Kosher (Hebrew: “fit and proper” or “properly prepared”) foods comprise into meat, dairy, and pareve (all other kosher foods, including fish, eggs, and plant-based foods). Trief corresponds to haram.

Kosher and halal describe a wide range of foods and beverages, but here we are focusing more on meat.

Background Information

In olden days, people knew how local animals were raised, blessed, and slaughtered. Today, our food comes from the global marketplace. The global demand for halal and kosher products continues to rise primarily due to population increase, urbanization, and increasing income, despite some countries banning the relevant slaughtering methods as “cruel.” As globalization continues, food producing companies compete via producing more products in less time and at cheaper costs. This has resulted in the use of vertical integrated farming, concentrated animal feeding operations becoming the predominant method of food animal production, and slaughtering and processing establishments using faster production lines.

Much has changed in the past half century, including the working of certification organizations. In the absence of large, dedicated halal slaughtering and processing establishments, Muslim countries continue to import meat and poultry products from non-Muslim countries that produce halal meat and poultry products on an as-needed basis. The complexities of modern food manufacturing and international trade have caused importing countries to require halal certification.

Individual halal and kosher certification organizations, not the USDA or some other national body, certify halal or kosher meat and poultry products. In the U.S., its logo is applied only after the animals have passed the USDA’s ante-mortem and post-mortem inspections and received the “USDA Inspected & Passed” stamp. This indicates that the product is wholesome, prepared under sanitary environments, properly packaged, labeled, and is fit for human consumption. The halal and kosher certification organizations’ logos go beyond those steps by certifying that all of the relevant religious requirements have been met as well. 

However, the certification industry is self-regulated and certification requirements vary from organization to organization. Thus, no overall entity has the authority to enforce uniformity, verify traceability, and hold a producer to account. 

For example, according to a 2023 ResearchGate.net study, halal certification and labeling are abused. And according to Ab Talib et al., “most of the companies implement halal certification for the competition with their rivals, not for the motivation of the assurance of halal food authenticity. Therefore, a clear understanding of halal certification system is needed.”

A nearly similar situation exists in the kosher certification sector. A 2005 article in the OU Kosher states, “Many food products that were never-before kosher certified are now appearing with kosher symbols. An unfortunate side effect of this proliferation has been an increase in the number of products that are misrepresented to the public as being kosher certified.” For example, as far back as 1925, the New York City Department of Markets estimated that 40% of the meat sold as kosher in the city was non-kosher.

A 2024 article in the “Cornell Chronicle” states, “in the United States Jews account for roughly 2% of the total U.S. population. Yet, some 40% of packaged food and beverages in a typical supermarket are certified kosher. While Muslims account for about 1% of the U.S. population and have relatively less impact on American markets.”

Similarities Between Halal and Kosher 

The most singled out similarity – animals must be alive, not stunned, prior to being slaughtered – is the reason for banning these slaughtering methods in certain European countries. The Humane Methods of Slaughter Act (1958) and similar laws elsewhere require that animals be stunned before slaughter. However, animals slaughtered in accord with religious dietary laws are provided “religious exemption.” Nevertheless, some groups and politicians target these methods as “cruel” in the belief that they cause pain to animals. 

Both methods consist of completely draining the slaughtered animal’s blood by a swift, deep incision with a very sharp knife on the throat, cutting the esophagus, trachea, jugular veins, and carotid arteries of both sides, but leaving the spinal cord intact. This results in a profuse instantaneous bleeding and loss of blood, which ensures a quick drop in blood pressure to the brain and an almost complete loss of sensibility. Curiously, so much emphasis is placed on using pre-stunning methods (captive bolt gun, electrical, and CO2 gas), while neither they nor halal and kosher methods are completely free of stress or pain (Religious Exemption is No Bar to Animal Welfare, Islamic Horizons, March/April 2018).

Other similarities are that animals with cloven (split) hooves and/or those that chew their cud are allowed, animals with fangs are prohibited, and consuming pork and blood is prohibited in both

Differences Between Halal and Kosher

And yet their many small differences cause them to diverge in profound ways. For example, kosher prohibits meat and dairy pairing – halal does not. Camels and rabbits are halal but not kosher as they chew the cud but do not have cloven hooves. Sea animals that have no fins and scales are prohibited (Deuteronomy 14:3-10), whereas in Islam they may be consumed. Kosher slaughtering (shechitah) is carried out by a Shochet, trained in the laws of kashrut, whereas any able-bodied Muslim man can be a butcher; the shochet is required to make one blessing when doing a day’s worth of work, whereas, a Muslim butcher must say the “tasmiah” before killing of each animal. The Jewish inspectors (bodeks) examine certain organs, including blowing up the lungs to see if they will hold air – if they can, the meat is kosher, and to be ‘glatt kosher’ the animal’s lungs must be smooth and adhesion-free – not so in Islam.

Furthermore, an animal’s hindquarters are not considered kosher because it contains forbidden fats and the sciatic nerve. Removing this nerve is time consuming; Islam does not require this. However, both slaughtering methods face the same set of challenges.

Challenges      

A 2009 headline from The Independent (U.K.) read, “End ‘cruel’ religious slaughter, say scientists – Beasts should be stunned before their throats are slit, Jews and Muslims are told.” In October 2017, Lancashire (U.K.) became the first council to ban un-stunned halal meat in state schools. On Feb. 27, 2019 the EU’s highest court ruled that halal and kosher meat cannot be labeled organic if the animal was not stunned before being slaughtered.

In 2017 and 2018, two of Belgium’s three regions banned slaughter without stunning, saying that it was cruel to animals. According to a 2021 report in Times of Israel, “Jewish leaders in Europe say the EU is not only banning some methods of kosher and halal slaughter, but also telling them how to practice their religions.” 

Kosher Isn’t the Same as Halal

Kosher and halal carry a different meaning and spirit. While some kosher products can be halal, halal products cannot be kosher unless they are certified kosher. 

In terms of Quran 5:5 one must understand that preceding the permission is a reiteration of “All good things have been made lawful to you.” This indicates that if the food and beverages of the People of the Book include things prohibited to Muslims, then the latter should avoid them.

Consumers should carefully read the ingredient statement on the halal – as well as kosher-certified products, acknowledge the differences to ensure respect for individual beliefs, and work together to preserve the “religious exemption” – a good example of non-interference in religious matters in a multi-religious society.  

Mohammad Abdullah, DVM, 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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By Rabiyah Syed

Nov/Dec 2024

It may come as a surprise that Rolling Meadows, a Chicago suburb and home of the Nagamia Institute of Islamic Medicine and Science (NIIMS), houses a museum of rare copies of the Quran. This initiative springs from founder Dr. Husain Fakhruddin Nagamia’s love of the Quran.

Nagamia, who served as chief emeritus cardiovascular thoracic and cardiac transplant surgery at Tampa General Hospital, wore many hats during his career: past president of the Islamic Medical Association of North America (IMANA); member of the ISNA Founder’s Committee; founder and chairman, the International Institute of Islamic Medicine; and a founding member of the American Federation of Muslims of Indian Origin (AMFI), which seeks to achieve 100% literacy and universal education for India’s minorities.

NIIMS was founded as the International Institute of Islamic Medicine in 1992, a branch of IMANA. In 2019 it became NIIMS and dedicated itself to researching the history of Islamic medicine. As an avid historian, he took many trips and held conferences both here and abroad to share and spread Islamic medicine’s legacy and history. 

The Nagamia Institute of Islamic Medicine and Science

Alia Hirzalla, NIIMS’ executive director, conducted an informative tour of the branch’s origins.

She states that Muslims have been instrumental in both scientific and medical discoveries and developments. NIIMS is displaying historical drawings from Muslim scientists depicting the human body (pictured below). A great deal of research has gone into documenting their contributions. Many of Nagamia’s lectures and workshops, all given to educate people about Islamic science, have been uploaded to its website. 

A large amount of research and information compiled under Nagamia’s supervision has been released in Mahmood A. Hai and Mubin Syed’s “The Contributions of Islamic Civilization to Medicine” (2023). Hirzalla remarks, “[With the book we hope to] show how Muslims contribute to history.” 

NIIMS also has other gems to offer: a library full of new and old books on many subjects, as well as calligraphy classes in which individuals and groups can participate. “With all this effort, this is our goal: to help people know more about us and learn about Islam,” Hirzalla said.

As part of that mission, a special place was created – the Quran Museum, a hidden gem nestled in this complex. 

The Quran Museum

The Quran Museum, an extended branch of NIIMS, is located in a building donated by Nagamia. Unfortunately, he passed away before its opening. 

The museum, beautifully designed by Illinois-based Turkish architect Suheyb Kayacan, displays many well-preserved Qurans, some dating as far back as the 1600s, from around the world. Many were acquired and donated by Naim Dam (founder and CEO, Hema-Q Inc.), whose medical startup has curated these artifacts from auctions worldwide for the past 30 years. 

All of these incredibly interesting artifacts help paint an image of Islam’s past, more specifically a historical chronology of how the Quran was inscribed over time.

The tour highlights the importance of how and why the Quran was put into written script. Hirzalla, explaining its history of preservation, states that this was initially done via memorization in the hearts and minds of the Prophet’s (salla Allahu ‘alayhi wa sallam) Companions. Some of its text was written on animal skins and other materials. Later on, specifically during Caliph Abu Bakr’s riddah wars (632-33) against rebellious Arabian tribes, some of which were led by rival prophet claimants and led to the martyrdom of many Companions. Abu Bakr entrusted Zayd ibn Thabit with compiling the complete Quran. 

This copy remained with the caliphs until Caliph Uthman ibn ‘Affan entrusted various Companions with transcribing and sending copies of it to all Muslim lands. After that, he standardized the text and ensured that there were no wrongful recitations by ordering all stray compilations to be burnt. 

Hirzalla points out that “400 languages have already died. For example, hieroglyphics, the Egyptian writing, can be read in our language… but no one knows how it used to be pronounced [or read before].” This, she explains, is why the Quran was written down in its original Arabic form: to prevent mistakes due to Arabic becoming a lost language and to make it easier for non-native Arabic speakers to read it.

One displayed piece is from when the Quran was first written without harakat (diacritical marks). “This piece was written in [Kufic script]. An Arabic speaker can read it very easily… but other people [that haven’t learned or grown up with the language] cannot. It’s gonna be hard for them. They may misread it,” she says.

The next piece was from the time of Caliph Ali ibn Abu Talib. She relates how Abu al-Aswad ad-Du’ali (d.688) – one of the earliest, if not the earliest, Arab grammarians – at first refused but finally agreed to revise and add the harakat. She explained that the Quran’s whole meaning changes when its verses are read incorrectly. Upon realizing this after seeing two people reading the same verse differently, he agreed to do so. 

“He took his students and told them to put [a red dot when he made different sounds. For example] when he made the ‘ah’ sound, the students were to put a dot on top of the letter,” Hirzalla explained. Other sounds, including the ‘e’ and the ‘o’ received a red dot underneath and next to the letter respectively. Al-Khalil ibn Ahmad al-Farahidi (718-86) replaced the red dots [with specific diacritics called harakat]. 

Interestingly, what makes these pieces more exquisite is the use of gold and saffron as writing embellishment material. “All these pieces are handwritten. If you see anything gold, it is pure gold. Anything you see in red [the red dots on the paintings] are in saffron, and that’s why they are still vibrant in color till now,” she said. As you move through the tour, you begin to see the evolution of the Quran’s script into the style that we have today.

When these items were purchased and donated, NIIMS brought experts to test them to help date and gather more information on each one. Experts examined the type of paper, the material used (such as different ink and gold), and the writing style to help identify when they were written and their geographical origin. 

Among the displayed manuscripts is one from 16th-17th century China. Interestingly, when this copy was inspected, it smelled of smoke, as if it had been in a fire, indicating that it was most likely saved from burning. Other exquisite artifacts include the first translated Quran from the late 1700s. 

With such rare and old objects, special precautions must be taken to help preserve them. The room has to be specially cleaned and kept at a certain temperature. In addition, regular room lights must be turned off and special lights used to illuminate the room.

The museum offers group tours and holds a calligraphy workshop. It offers much insight into a part of Islamic history that people don’t always hear about. Everyone should visit this hidden gem.

Rabiyah Syed, a senior at Naperville Central High School, loves photography and hopes to join the medical field in college.

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