By Rasheed Rabbi

False ceasefires and peace treaties masked ulterior agendas. Gender discourse was distorted to sabotage the Diversity, Equity, and Inclusion (DEI) efforts. Education and research are defunded to stifle a nation’s future. Aggressive crackdowns on immigration stoked the age-old fear of racism. And the list goes on. 

These are not isolated acts but coordinated tactics of a sweeping agenda unfolding through a barrage of executive orders under the second Trump administration. As of May 14, 2025, 152 executive orders, 39 memoranda, and 54 proclamations have irrevocably reshaped policy, sharpened hidden agendas, and sent shockwaves nationwide. While political analysts frame these actions within the familiar slogans like “Make America Great Again,” “America First,” and “Peace Through Strength,” the deeper truth has been laid bare: these slogans are mere façades. 

These orders are not reforms, but instruments of erosion. Not solutions but strikes against the very spirit of America. Their intent is not to fix but to fracture, not to strengthen but to suppress. To call them merely deceptive would be an understatement. These are lies inked with deceptive intent long before the signatures on these contentious documents dried.

A Parody of U.S. Foreign Policy

The 2024 election’s defining issue was the Gaza ceasefire. Despite standing atop a mountain of corpses, bathing in Palestinian blood, and inhaling their dying breaths, the Biden Administration remained unmoved. Its refusal to act exposed a partisan allegiance to Israel which was steeped in political expediency.

That inertia became the perfect electoral bait that President Donald Trump seized. He offered what Joe Biden couldn’t: the promise of peace. Trump promised to deliver a ceasefire, which won him the Michigan Muslim vote, a key factor in his 2024 electoral victory. Yet, before even taking office, he reneged. What followed wasn’t peace, but rather a more calculated bloodletting in Gaza and across Palestine.  

His so-called three-phase ceasefire for Gaza hasn’t paused the bloodshed; instead, it has paved the way for a genocidal ethnic cleansing executed with unwavering U.S. backing. Even in his May trip to Saudi Arabia, Qatar, and UAE, Trump labeled Gaza a “Freedom Zone,” reinforcing “his proposal to displace Palestinians from the territory just as Israel plans.”

The betrayal extends beyond Gaza. It reflects a broader foreign policy that deepens global divisions. Consider Ukraine. On February 28, Republican leaders hailed President Volodymyr Zelensky as a heroic defender of democracy in the morning, but after an afternoon closed-door meeting with Trump and Vice President J.D. Vance, they rebranded him as an ungrateful warmonger. 

This isn’t foreign policy; it’s foreign improv. Allies are cherished until they’re inconvenient. Enemies are condemned until they’re useful. Commitments are made with solemnity only to be broken at the speed of a tweet. Can nations truly still rely on U.S. leadership when it moves not by principle, but by personal convenience?

DEI Redefined as Don’t Even Include

The war at home came swift. Within hours of taking office on Jan. 20th, Trump eradicated every DEI program across federal agencies and institutions. This singular act dismantled policies that provided marginalized groups equal access to opportunities at the federal level.

Without DEI, corporate hiring regresses, schools lose equitable funding, and workplaces abandon fair treatment for all. “His baseless attacks on DEI are attacks on the promise of America — the promise that everyone should be able to build the life of their dreams without barriers standing in their way,” Andrea Abrams, Executive director of the Defending American Values Coalition, told USA Today. 

From Merit to MAGA: Money Takes Over Academia

The education sector is also under attack. Federal funding cuts target universities where protests against Israel’s genocide in Gaza have taken place. The Trump Administration cut $2.2 billion in funding from Harvard, $400 million from Columbia, $210 million from Princeton, and millions more from dozens of other institutions of higher learning in the United States. 

This isn’t about antisemitism, as the administration claims; it’s about silencing academic dissent. Suspending federal funding revokes the intellectual freedom of American universities. Ideological conformity is dictating funding. Universities now face an impossible choice: comply with political mandates or risk financial collapse. 

The very principles that once made American universities the envy of the world – free speech and academic independence – are now under siege. This slow erosion of academic freedom is part of a broader effort to consolidate control over public discourse, an “unspoken promise of Trump’s return.”

Deporting Dreams, Importing Decline 

The administration’s immigration stance also exceeds prior political posturing, advancing the false narrative that America is under siege by illegal immigrants. Within his first 100 days in office, Trump invoked archaic immigration laws, questioned judges’ power to rule against his decisions, and attempted to end several legal immigration pathways. 

Drastic restrictions and abrupt policy shifts have generated uncertainty for millions, from asylum seekers to scholars to businesses reliant on immigrant labor. While national security and economic concerns are valid considerations in shaping immigration policy, unilateral and ideological executive actions fail to address the complexities of the issue in a sustainable or legally sound manner.

The Fine Art of Collapsing Markets

And even if you dodge these issues, the reeling economy won’t spare you. Stocks are tumbling, shedding over $5 trillion in market value in just three weeks in March of 2025. Markets are in a tailspin. Business leaders are panicking. Consumers are frightened and confused, and economists are desperately trying to make sense of a capricious tariff policy that punishes Americans more than foreign business interests. Within only 100 days in the Oval Office, Trump has driven an economy that the world envied to the brink of imminent recession.

Nor do the unilateral federal job cuts demonstrate reform; rather, they are purges. Democrats, labor unions, and watchdog groups condemn the moves as unconstitutional, violating the separation of powers that gives Congress, not the president, authority over federal spending. 

In March alone, layoffs surged by 205%, with over 275,000 jobs eliminated, one of the highest monthly spikes in U.S. history. A major driver? Mass firings led by then Elon Musk’s Department of Government Efficiency (DOGE), an entity with no Congressional mandate or legal basis. 

The Musk Doctrine: Power Without Accountability

Perhaps no one embodied the epitome of this administration’s collision of wealth, racist ideology, and unregulated authority more than Elon Musk, who quit the Trump White House on May 28. As the largest individual donor in the 2024 presidential election, funneling over $290 million to Republican causes, Musk, operating as a “special government employee,” was shaping federal policy while profiting directly from it. 

His companies, SpaceX, Tesla, and Starlink, have collectively received nearly $38 billion in federal contracts, subsidies, and tax breaks. 53% of registered voters disapprove of him, and he hasn’t received an official appointment from the Senate. His position is not for public service. It’s profiteering disguised as patriotism. When unelected billionaires dictate public policy, democracy is not merely weakened but is reconfigured into corporate oligarchy. And we may be closer to that reality than we think.

ISNA’s Call to Conscience

These glimpses of widespread depravity at the federal level are meant neither to discourage nor to fuel partisan attacks. Every administration has strengths and flaws, but the above concerns are recent and deeply interconnected. They are escalating too fast, even for an urgent call for leaders and citizens to act on behalf of the greater good of a nation pledged to freedom and unity. That’s exactly what ISNA’s annual convention upholds. 

What we are witnessing is not just policy shifts or misguided reforms; it is an orchestrated act of betrayal cloaked in patriotism designed to seize the American spirit and its founding promises of pluralism.

Despite a Republican House majority that could advance laws through standard procedures, governance now relies on executive actions at an unprecedented scale. This trend circumvents the checks and balances designed to ensure democracy, disregards institutional norms, and reflects a broad mistrust of the U.S. political system’s foundations.

Likewise, the speed and scale of these changes exemplify a restructuring of American institutions to fit a singular ideological vision. It shows power is no longer shared but wielded. It portrays an emerging political landscape defined by volatility, polarization, and departure from established norms. 

The truth is unsettling, but confronting it is essential. Preserving democratic principles, institutional integrity, and public trust – the core of the American political system – demands scrutiny and accountability. The future of America depends not just on who holds power, but on how that power is exercised.

A Call to Renew the American Spirit at the 62nd Annual ISNA Convention 

The ISNA annual convention is a call to action to recognize and renew Muslim Americans’ righteous spirit not rhetorically, but strategically. More than a conference that merely offers ideas, it’s a gathering of conscience, a platform of resistance, a place for communities to come together to uphold the true American spirit. 

ISNA invites all to speak the truth to demand justice, to embody freedom. The convention will not merely discuss these principles; it will model them. Through critical dialogue, faith-rooted actions, and collective resolve, the ISNA 2025 annual convention aims to empower individuals, families, communities, and leaders to restore our legacy. 

To be righteous is not to be passive. It is to stand firmly, act boldly, and love deeply this land, its people, and its promise.

We stand united to renew America’s spirit by defending the truth.

We protect its future by fighting for justice.

We keep it free by following prophetic ideals in this challenging time.

Rasheed Rabbi, community, prison, and hospital chaplain at NOVA, Doctor of Ministry from Boston University, and MA in Religious Studies from Hartford International University. He is the founder of e-Dawah and Secretary of the Association of Muslim Scientists, Engineers & Technology Professionals.

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By Raudah Yunus

Jul/Aug 25

In recent years, the term “climate justice” has moved from the fringes of activism into mainstream discussions about the environment. But what exactly does it mean? Is it the same as environmental justice? 

While the two are related, they are not identical. Environmental justice is a broader term, typically referring to the fair distribution of environmental benefits like access to clean air, water, and protection from pollution. It addresses the fact that marginalized communities often bear the brunt of environmental degradation. Climate justice, on the other hand, is more specific; it focuses on how the climate crisis impacts different communities in unequal ways. Climate justice recognizes that climate change is not just a scientific or environmental issue, but a political one tied to power and privilege. 

Understanding climate justice is critical because the communities least responsible for climate change – often in the Global South – are also the ones most vulnerable to its consequences. Rising sea levels, extreme weather, droughts, and displacement disproportionately affect countries and people who contribute the least to global emissions. This is not coincidental; it reflects a deep-seated pattern of global inequality, much of which is rooted in colonial history. The same systems that enabled colonial exploitation, racial inequality, and economic marginalization now shape who suffers most in a warming world. Whether we are talking about extractive industries on Indigenous land or the disproportionate carbon footprints of wealthy nations, the climate crisis reveals and reinforces long-standing global inequities. 

Green Colonialism Defined

One of the lesser-known but increasingly relevant notions within climate justice discourse is “green colonialism,” a term that may sound contradictory. After all, “green” often suggests something clean or sustainable. But green colonialism describes a troubling reality: the exploitation of Indigenous and colonized peoples using environmental and climate policies. It occurs when the pursuit of climate solutions replicates colonial power dynamics in resource extraction and land occupation in the name of sustainability. 

Green colonialism can take many forms. Sometimes it appears as large-scale renewable energy projects built on Indigenous lands without consent. Other times, conservation laws are used to evict local communities under the guise of protecting nature. At its core, green colonialism continues the logic of traditional colonialism: taking land, imposing control, and prioritizing the needs of states or corporations at the expense of marginalized communities. 

Historically, colonial powers justified their conquests by claiming they were bringing “civilization” or “development”. Today, green colonialism enacts a similar logic; only this time, the justification is ecological. For example, carbon offset projects may involve planting forests on land taken from Indigenous communities, supposedly to reduce emissions elsewhere. Or rich countries might invest in “clean” energy in the Global South, not for the benefit of local populations, but to meet their own climate goals. These endeavors often appear well-meaning, but they ignore local knowledge systems, land rights, and the actual needs of affected communities. In doing so, they replicate the same extractive dynamics that caused environmental destruction in the first place.

Green Colonialism in Palestine

Nowhere is the intersection of climate justice, colonialism, and politics more evident than in Palestine. For decades, Palestinians in the West Bank and Gaza have endured systemic land dispossession, environmental degradation, and extractivism under the broader context of Israeli occupation. But what is less often discussed is how Israel uses trees, forests, and nature as tools to advance its apartheid agenda. 

In the West Bank, one of the clearest examples is Israel’s use of environmental narratives to justify land grabs. Selected areas are designated as “nature reserves” or “green zones,” which might sound like an environmentally conscious designation. But the unstated goal is to make these areas inaccessible to Palestinians, preventing them from (re)building homes or cultivating their own land. Over time, the lands are used for expansion of illegal settlements, many of which consume disproportionately high levels of water and other resources. 

The recent wildfire in Israel, which has been described as the largest in Israel’s history, is but a manifestation of green colonialism. Experts have linked this environmental disaster to decades of ecologically misguided afforestation. Since the early 20th century, Israel has engaged in mass tree-planting campaigns across historic Palestine, to “green the desert.” The newly planted trees are non-native species such as European pines and eucalyptus. These are invasive and highly flammable species that are poorly suited to the Mediterranean ecosystem. Their dense planting on land previously home to Palestinian villages – hundreds of which were demolished or Judaized – was not only environmentally questionable but politically motivated. According to Visualizing Palestine, over 800,000 Palestinian olive trees have been uprooted since 1967 and replaced by non-native trees that pose threat to the local wildlife and biodiversity. 

In 2024, when a series of intense heat waves swept through the region, these flammable forests became tinderboxes. The resulting wildfires burned thousands of acres and forced mass evacuations. This highlights how the artificial imposition of “green” policies rooted in colonial logic can generate new forms of environmental vulnerability. What was marketed as reforestation (or afforestation, in some cases) turned out to be ecologically destructive providing a stark example of how green colonialism is both unjust and unsustainable.

Green Colonialism Around the World

Green colonialism affects communities outside of Palestine as well. In Australia, Aboriginal and Torres Strait Islander peoples have long maintained a deep, spiritual relationship with their land. Yet government conservation policies have historically excluded them from managing these lands. In some cases, traditional practices like controlled burning or hunting were banned in national parks under the assumption that Indigenous methods were harmful to the environment. In recent years, some large-scale renewable energy projects in Australia sparked controversy for being built without the informed consent of Indigenous communities. Framed as progress toward a green economy, these projects often result in displacement and loss of access to ancestral lands.

In South Africa, the legacy of apartheid still shapes land ownership and environmental policy. Green colonialism has manifested through ecotourism and conservation in areas that exclude Black South Africans from land that was once theirs. 

The promotion of a “pristine wilderness” often erases the fact that these areas were once inhabited, farmed, and maintained by local communities. Moreover, mining for so-called “green minerals” like lithium or cobalt often happens in poor, Black communities under exploitative conditions and with little benefit to them.

Similar patterns can be found in Kenya and Tanzania. There, Maasai communities have been evicted from their land in the name of conservation and safari tourism. In India, forest-dwelling Adivasi tribes have been displaced by carbon offset and tree-planting schemes. In Latin America, Indigenous resistance to hydroelectric dams and wind farms – projects backed by international climate funds – has been met with harsh repression.

A common thread ties these cases together: environmental goals are being pursued without respect for the rights, voices, and/or agency of local communities. In many cases, the climate crisis becomes an excuse to ignore historical injustices or even perpetuate new ones.

Why Climate Justice Concerns Us All

It is easy to think of green colonialism as something distant, something that happens in other countries or to other people. But the truth is climate justice directly or indirectly affects all of us. If climate solutions are built on inequality, they will never be sustainable. A just transition means not only switching to renewable energy or reducing carbon emissions; it also means dismantling the systems of oppression that caused the crisis to begin with.

So what can we do? First, we need to listen. The voices of Indigenous peoples, communities of color, and those most affected by climate change must be at the center of decision-making. Climate solutions imposed from above – whether by governments, corporations, or international institutions – often fail because they ignore extensive local knowledge and/or political realities. 

Second, we need to question the narratives around “green” development. Not everything labeled sustainable is just. For instance, if an electric vehicle relies on cobalt mined by child labor in Congo, is it ethical or just environmentally friendly? Cobalt mining has significant negative impacts on environmental health and individual well-being. Near mines, toxic dumping contaminates water while high concentrations of cobalt in the soil harms nutrients that crops need for soil fertility.

If a solar farm displaces a rural community, is it really green? If millions of trees are planted to erase the history and culture of a population, is that truly conservation? If wind farms negatively impact animal life through collisions with turbines, habitat disruption, and/or noise pollution, is it environmentally friendly? 

Third, we must support movements and policies that link climate action with social justice. That means pushing for land restoration initiatives, resisting exploitative development projects, and investing in community-led solutions. It means holding corporations and governments accountable not just for their emissions but for how their policies affect people on the ground, particularly communities with the least voice in policy debates. 

People must recognize their own role. Whether we are students, professionals, activists, or simply concerned citizens, we all have a part to play in shaping a more just future. Fighting climate change is not just about carbon footprints or recycling; it’s about fighting for dignity, equity, and a livable world for everyone.

This topic is especially relevant for the global ummah. As a community deeply affected by war, displacement, pollution, and occupation – from Palestine to Sudan, from Kashmir to Yemen – Muslims should not view climate justice as a Western or external issue. The climate justice framework offers a powerful language to speak about liberation, sovereignty, and dignity, values deeply rooted in the Islamic tradition. This tradition gives us the tools to speak the global language of justice while advancing the causes that bind us together.  

Rather than being passive recipients of “green aid” or targets of environmental criticism, Muslim communities must reclaim agency. It is time for Muslim scholars, thinkers, and youth to develop our own frameworks rooted in Islamic ethics, environmental stewardship (khilafah), and social justice that challenge both climate inaction and climate imperialism. We are not outsiders to this conversation. In many ways, we are at its heart.

Raudah M. Yunus is a researcher, writer and activist from Kuala Lumpur, Malaysia. She is currently pursuing a postdoctoral fellowship in the United States.

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By Zahra N. Ahmed

Jul/Aug 25

As anti-Muslim sentiment intensifies across the United States, Texas stands out as a state where growing diversity meets deepening suspicion and increased targeting of Muslim communities. But rather than simply enduring it, Muslims there are responding with civic power, grassroots resistance, and a renewed sense of purpose.

Shaimaa Zayan, 41, knows this struggle intimately. As the Operations Manager at the Council on American-Islamic Relations (CAIR) in Austin, she spends her days supporting victims of Islamophobic abuse by documenting stories, advocating for policy change, and connecting community members to resources. Yet nothing prepared her for the day her work became personal.

During a routine doctor’s visit, Zayan stood quietly in line wearing her neatly-done hijab. Behind her, an older man gestured at her headscarf and asked, “Don’t you feel hot in all that?” She responded politely and moved on, but he kept going. His tone shifted from curious to accusatory when he asked whether Muslim women were allowed to speak to men. He then said with disdain, “We should convert [Muslims] to Christianity so you stop killing us.”

“His hateful words made me feel unsafe,” Zayan said. “I was afraid he might physically hurt me.”

Fearing further escalation, Zayan pulled out her phone and began recording, repeating his words aloud so others in the clinic could hear. The man eventually fell silent, but the damage was done. When her doctor examined her, Zayan showed clear physiological signs of stress, including high blood pressure and heart rate. Her individual experience is just one of thousands.

Islamophobic Violence in Texas 

In 2023, CAIR received more than 8,000 complaints nationwide – the highest number in its 30-year history. In 2024, complaints increased by nearly 600, marking a 7.4% rise. CAIR linked the sharp rise to Israel’s Gaza Genocide, which reignited anti-Muslim rhetoric in U.S. politics and media. Law enforcement encounters surged as well, rising from 295 in 2023 to 506 in 2024 — a 71.5% jump that coincided with the wave of student-led anti-genocide encampments on college campuses. In Texas, Muslim visibility has grown, and so has the backlash. In some cases, that hostility has turned violent.

In Euless, Texas, a woman attempted to drown two Palestinian American children, a 3-year-old and a 6-year-old, in a swimming pool. Initially released on bail, she was later charged with a hate crime after community advocates linked the assault to rising anti-Muslim bigotry.

The attack quickly became a flashpoint in Texas, underscoring the urgent need to confront Islamophobia and protect vulnerable communities — especially Muslim children. The case drew widespread outrage and galvanized local leaders.

Among those leading the response was Muslim American State Representative Salman Bhojani. He worked closely with community groups and law enforcement to raise awareness, demand accountability, and ensure the incident wasn’t dismissed or overlooked.

“These kids were put in a life-or-death struggle,” Bhojani told Islamic Horizons, emphasizing the need for swift action.

For Bhojani, the issue is deeply personal; his faith and life experience shape his approach to public service. He emphasized that Islam teaches the importance of giving back to the community and has made it a priority to ensure hate crimes are properly recognized and addressed — not just for Muslims but for all Texans.

However, that commitment has been tested. During his campaigns, Bhojani often faced Islamophobic rhetoric. “When I ran for office, people would repeat what they heard in the news and project it onto me,” he said, pointing to unfounded fears about Sharia law in Texas.

Rather than retreat, Bhojani used those attacks as motivation to push for inclusive policies and protections for marginalized communities. He continues to advocate for civil rights and pluralism, holding up his own story as proof of what’s possible in public life. 

Civic Responses and Political Challenges

While Bhojani fought for political change, Zayan’s experience marked a turning point. For years, she had internalized a common Muslim instinct to brush off microaggressions in the name of peace. But this time, she chose to confront the moment head-on, capturing it on film instead of staying silent. Her experience changed how she saw her role not only as an advocate but also as an active participant in a larger movement of resistance.

“We shouldn’t tolerate this kind of behavior,” she said. “Whether it’s crime, harassment, or public humiliation, we all need to report these incidents and have the courage to speak up.”

That show of resistance was on full display in April at the Texas Capitol where hundreds gathered for Texas Muslim Capitol Day, an annual event focused on advocacy, networking, and civic engagement. 

During the event, a group of agitators who disguised themselves as participants stormed the stage and shouted anti-Muslim slurs. Despite the disruption, attendees remained focused, continuing their meetings with lawmakers and attending civil rights workshops. Their steady presence sent a clear message: Muslim Texans are not going anywhere.

Political allies also showed up. State Rep. Ron Reynolds (D), a longtime civil rights advocate, assured the crowd. “You’re all welcome here — and so is CAIR,” he said.

But even as some officials affirm their support, Muslim Texans continue to face hostility — not only from fringe agitators but also from the very institutions meant to protect them. Reynolds’ call for solidarity underscored that support from allies is critical, but silence from powerful leaders enables discrimination.

That climate of repression has real consequences. When the East Plano Islamic Center (EPIC) proposed a 400-acre development in Josephine, Texas — known as EPIC City — top state officials responded with suspicion and hostility. The plan includes homes, schools, commercial spaces, parks, and a mosque. Though still in the early planning stages, state leaders moved to halt the project before construction began. Sen. John Cornyn (R-Tex.) urged the U.S. Department of Justice to investigate the proposed development, echoing Texas Gov. Gregg Abbott and Texas Attorney General Ken Paxton in referencing conspiracy theories about “Sharia cities” and “no-go zones” — rhetoric long used to stoke fear of Muslims.

“Christian Nationalists are using this moment to further alienate the Muslim community and pro-Palestinian allies,” said CAIR Houston Director William White. He compared the rhetoric to the use of post-9/11 fearmongering to justify discriminatory policies.

An Inclusive Vision

As these conversations continue, local leaders are charting new paths of engagement and inclusion. In Irving, community leader Yasir Arafat is redefining resistance through service, leadership, and steady civic involvement. A longtime organizer and former vice president of the Islamic Center of Irving (ICI), the 42-year-old has extended his influence beyond the mosque into city governance. Today, Arafat serves on the Irving Convention and Visitors Bureau board and the Dallas County Historical Commission, becoming the first Muslim appointed to the city’s tourism board.

“Civic engagement is my life,” Arafat said. For him, it’s more than representation; it’s about building bridges, changing perceptions, and making sure Muslims are recognized as part of American society. His commitment began in 2014 when low voter turnout left the Muslim community politically vulnerable.

“We were being cornered,” he said.

Arafat helped launch voter registration drives, interfaith initiatives, and community partnerships to encourage Muslims to take an active role in civic life. His work shows that Muslims belong and contribute in many ways.

Through a partnership between the North Texas Food Bank and ICI, Arafat and other volunteers distribute more than 50,000 pounds of food each month to families across the community. The outreach program serves both Muslim and non-Muslim families — a reflection of a faith rooted in service and solidarity. He continues to encourage broader community involvement and participation in local decision-making processes.

“We’re not just here for ourselves,” he said. “We’re here for everyone.”

That inclusive vision led to a voter registration campaign that contributed to two historic political wins: Nuzhat Hye became the first Muslim woman elected to the Irving Independent School District Board in 2018, and Abdul Khabeer became the first Muslim elected to public office when he won a city council seat in 2023. Together, these victories show the growing impact the community can have when they engage in public life.

BEAM Academy: Preparing Tomorrow’s Muslim American Leaders Today 

Still, Arafat knows lasting change takes time. It requires years of cultivating leaders and connecting deeply with the community. That’s where programs like BEAM Academy — Building Enriching American Muslims — play a vital role. With programs in Plano, Allen, Frisco, and Richardson, this North Texas academy is carving out a niche that blends faith, academics, and physical development for students navigating their formative years. 

Founded by Farah Kuzbari, the academy offers weekend classes, after-school clubs, and enrichment programs focused on leadership, public speaking, entrepreneurship, and civic engagement. Sports and outdoor activities, including annual campouts, round out the experience — all within a framework grounded in Islamic values.

“Raising confident Muslims also means raising compassionate neighbors, bridge-builders, and community leaders working side by side with others to build a better future for all,” she said. 

That mission resonates with parents like Adeeba Alzaman, BEAM PTO president and mother of two children enrolled in its Sunday Islamic school. At home, she has open conversations with her kids about discrimination and the school’s commitment to nurturing a strong sense of identity and faith.

“BEAM reinforces pride in who my children are,” she said. “It’s a place where my kids feel grounded, valued, and connected to their faith.” 

The academy’s community stands in contrast to experiences like that of Sumbel Zeb, secretary of the Collin County Democratic Party. Reflecting on her middle school years, Zeb recalls enduring ignorance and prejudice. “I was asked if my dad beat me or my mom,” she said. “People hold distorted views from the start.” Her dedication to youth empowerment grew from that isolation. Through civic engagement workshops at BEAM, she helps young people understand the importance of using their voices effectively.

“It’s important [for] leadership roles — whether it’s serving on committees, volunteering, engaging elected officials, joining city councils or school boards, or even being a PTA mom or dad,” Zeb said. “It normalizes who Muslims are and builds bridges with the wider community.” 

Echoing that sentiment, Kuzbari said creating a sense of belonging is central to BEAM’s mission. “When Islam is lived as a shared, value-based way of life,” she said, “students stay grounded and grow into leaders who are capable of shaping their communities.” 

She believes the current generation of Muslim youth in Texas is becoming better equipped to confront challenges like Islamophobia by engaging with communities and instigating long-term, positive change.

The Future for Muslims Texans

Muslim communities across Texas have grown, but harmful stereotypes persist. U.S. Rep. Al Green (D-Tex.) who represents southeastern Texas, has taken action to challenge these views. His co-sponsored bill created a Texas state office to monitor and combat anti-Muslim hate. He also met with the Islamic Society of Greater Houston to oppose President Trump’s travel ban on Muslim-majority countries, condemning the policy’s portrayal of Muslims as “radicals.” But harmful Muslim narratives of being violent, foreign or extreme can’t be undone with visibility and allyship alone. Lasting change requires structural reforms in schools, policies, and public life.

Some states are moving ahead with such reforms. New York City schools have adopted plans addressing Islamophobia and antisemitism, including training for principals and more inclusive curriculums. California’s “Education to End Hate” initiative equips teachers to combat anti-Muslim bias in classrooms. 

While such programs remain limited in Texas, progress is emerging. Rep. Jasmine Crockett (D-Tex.) has introduced a bill to address Islamophobia in schools. Although the Republican-led Texas legislature has pushed back, the bill shows a growing awareness of the issue.

 Today, Muslim-led organizations and their allies continue to mobilize at the grassroots level. Coalitions formed with churches, synagogues, labor unions, and civil rights groups are framing Islamophobia as a broader human rights concern. The Texas Civil Rights Project works across faith and racial lines to challenge systemic discrimination. National groups like Interfaith Worker Justice unite religious communities to support marginalized Muslim workers.

Coalition-building, while not new, is gaining strength. “We’re not in the same place as 25 years ago,” said White. “We have many more allies who understand the Constitution applies to everyone and are willing to stand with us.”

Texas is part of a larger national movement against Islamophobia which has been shaped by history, politics, and the state’s shifting demographics. Muslim Americans are turning to civic engagement, community organizing, and policy advocacy to challenge stereotypes and influence decisions at the local level. Their efforts embody the push for equal rights in a country where religious bias is entangled with policy decisions. While challenges remain, Muslim communities nationwide are building networks of support and making their voices heard.

Zahra N. Ahmed, based in Houston, Texas, is a storyteller with more than a decade of journalism experience. Her work focuses on the Muslim experience, using human-centered reporting to explore identity, faith, and belonging.

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By Nahid Widaatalla

Jul/Aug 25

El-Hajj Malik El-Shabazz’s (Malcolm X) Letter from Mecca, written in April 1964, documents his first Umrah (pilgrimage similar to Hajj). Malcolm X, a prominent African American leader during the Civil Rights Movement, wrote of the interracial dynamics he witnessed between Muslims in the holy city. 61 years later, my own trip to Mecca during Ramadan inspired me to assess his observations and their applicability to the state of the global Ummah today. 

Malcolm X and Racial Unity

Malcolm X began his letter by emphasizing the spirit of brotherhood he felt during his trip. Worshipping with Muslims of all colors, particularly white Muslims, convinced him that “America needs to understand Islam, because this is the one religion that erases from its society the race problem.” 

His experience in Mecca was in stark contrast to 20th century racial segregation in the United States. As a result, he painted Islamic unity as an antidote to anti-Black racism, but his observations don’t mean that Muslim communities are free of anti-Blackness. Unity was not an inherent trait, but rather a conscious choice made by Muslims then and now.

Like Malcom X, I observed the beautiful kindness and generosity of Muslims during my pilgrimage to Mecca. Countless women insisted I break my fast with them, sharing food and drinks without hesitation. Many created space for me to join them on their prayer mats. The sense of peace in the air makes you feel like you are exactly where you need to be. 

In an earlier letter written in 1946 before his conversion, Malcolm X vented to his brother from jail about the phoniness of religious preaching he heard from Muslim inmates, calling it “just talk.” In a subsequent letter written in September 1964, Malcolm X described his newfound membership in the World Muslim League as working towards “a greater degree of cooperation and working unity in the Muslim world.” This change of heart aptly illustrates the powerful difference between hearing about something, in this case the teachings of Islam, and experiencing it for yourself.

The Specter of Racism in the Muslim World

While Mecca is a place that brings out the best in people, it also has the potential to bring out the worst. 92 million people visited the holy mosque during Ramadan this year, striving to worship as close to the Kaaba as possible. People shoving the elderly and scolding the young were common sights. These negatives, however, can sometimes be exacerbated by race.

The kafala system used in many Middle Eastern countries brings migrant workers from impoverished countries to wealthy Gulf states for cheap labor in exchange for visa sponsorship. These transitory laborers commonly face low wages, poor working conditions, and racial abuse in and outside of the workplace.

South Asian and African migrant workers in Saudi Arabia specifically face substantial racism. At a fast-food restaurant in Mecca, I witnessed an Arab man cut in front of a line of people waiting to pick up their orders. He callously waved his receipt at a South Asian worker, making no eye contact. The worker, visibly intimidated, rushed to put the man’s food items into a bag and handed it to him without question. 

But this exchange between the Arab patron and South Asian worker was not an isolated incident. In fact, some argue that anti-Blackness among Muslims is becoming rampant and affects all Muslims who have darker skin. It’s why people choose a mosque based on the racial background of the attendees, and why interracial marriages are considered taboo by some Muslims. It’s why atrocities like the ongoing war in Sudan, shadow-funded by the United Arab Emirates, do not get much attention in the Muslim world.

The “white attitude” that Malcolm X describes is not only reserved for white people; it is a fundamental belief that a person is inherently superior to another based on the merit of their race, and because of this, their needs are more worthy of being met. 

In his farewell sermon, Prophet Muhammad (salla Allahu ‘alayhi wa sallam) warned, “An Arab has no superiority over a non-Arab, nor a non-Arab has any superiority over an Arab; also a White has no superiority over a Black nor a Black has any superiority over a White except by piety and good action.” 

Wealth and Community in Mecca

In addition to race, social status can shield against negative experiences in Mecca. There is an inherent privilege in having the time, money, and physical health to travel to the holy city. When you are not hustling among sweaty crowds, relaxing and enjoying a hotel meal is a luxury. Malcolm X described his experience as a state guest, highlighting the Saudi government’s provision of “a car, a driver, and a guide,” and “air-conditioned quarters and servants in each city that I visit.” This treatment is by no means normal. Travelers who aren’t protected by status often cook for themselves, pray on the streets, and walk long distances, often in the sun, to get to their accommodations. 

The people living furthest away from the holy mosque are largely African and South Asian, while those living closer by are mostly Arab or Westerners. But inside the mosque, these differences become almost invisible. There is no way to know who is poor, rich, or famous, with everyone wearing the same white ihram and weeping the same tears as they worship. In Surah Al-Hujurat Ayat 13 (49:13 Quran), Allah says, “Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may (get to) know one another.” Umrah gathers people from all corners of the earth, displaying the vastness of Islam and the diversity of Muslims. 

Islam’s answer to the “race problem,” as Malcolm X called it, is an emphasis on community. This was most apparent to me during taraweeh and tahajjud prayers, with thousands of Muslims praying fervently for the people of Palestine. During my time in Medina, the second holiest city in Islam, I met a young local woman named Afnan. We sat together on the outskirts of the mosque courtyard, listening to the imam’s Quran recitation. Afnan told me she regularly visits the mosque when she can’t pray, just to listen, observe, and experience the feeling of being around so many Muslims.

In Islam, congregational prayer is an intimate communal experience. Physical touch is exercised between strangers standing shoulder-to-shoulder, while the solid, structured rows of people create a visual of unity. In a Sahih hadith narrated by Abdullah ibn Umar, the Prophet Muhammad said, “Whoever joins up a row, Allah will join him up (with His mercy), and whoever breaks a row, Allah will cut him off (from His mercy)” (Sunan Abī Dāwūd Book 8, Hadith 101).

When gaps in prayer rows occur, they stick out. People shy away from filling these gaps because it can be tough – moving everything to a different line, standing next to someone with a crying child, or praying beside someone who doesn’t smell great. But being part of a community means accepting inconvenience. This includes forgiving the faults of others and sacrificing personal comfort for the sake of something bigger. There may come a time when we are the ones with a crying child or become the elderly person who whispers their prayers a little too loudly. 

Sacrificing comfort can also mean using your abilities to uplift another person while disadvantaging yourself. I witnessed countless strong, tall people refrain from pushing ahead in a crowd during Umrah to stay back and shield a weaker person from being shoved.

Malcolm X, Islam, and Spiritual Truth 

In his April 1964 letter, Malcolm X discussed the “spiritual path of truth” as a means of healing the disease of racism in America. Much of what he predicts about younger generations leading this search for truth can be seen today in the resistance of university students against institutions that enable the genocide of Palestinians. There is a present-day search for spiritual endurance in a burning world. This endurance, offered by faith, keeps hope alive while comforting the part of us that yearns for an answer to everything.

Malcolm X’s letter from Mecca is therefore a basis for reflection on the condition of Muslims today. While the issue of racism persists within Muslim communities, Islam’s unwavering messages of unity, generosity, and brotherhood stand the test of time.

Nahid Widaatalla is a public health professional and freelance writer/journalist, covering social justice, Islam, digital health, and more.

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By Cynthia Griffith

May/Jun 25

The teeming metropolis of Philadelphia is a mecca of art and architecture, and due to its massive Muslim population, it is also known as the “Mecca of the West”. Here, you will encounter hundreds of thousands of Muslims shuffling across the cobblestone streets as they stroll past prestigiously preserved ruins of colonialism – sites like the Liberty Bell, Independence Hall, and the Betsy Ross House – to find the nearest house of Islamic worship. Muslims in Philadelphia can find camaraderie and purpose through prayer gatherings at local masjids.

And every Muslim here has a story. Tales take root as far as Central Asia and as close as the 69th Street Terminal. These stories are told through the writing on the walls of the more than 60 known mosques in the city. 

Before the indisputable growth of Islam in the region, these structures served as theaters, churches, warehouses, and nightclubs. Today, they are beacons of the Muslim faith. And through these beacons, Islam has transformed the spirit of Philadelphia, a truth made evident in the city’s buildings as much as it is etched in the hearts of the people who worship inside them.

“The history of Islamic-influenced architecture in the United States hasn’t been given its due for many years. It dates back at least to the late 19th century – longer if Moorish architecture (a blend of Islamic and Spanish) is considered,” wrote Jonathan Curiel in an expose about the influence of Islamic design on American cities. 

Arches, domes, minarets, and geometrical patterns that adorn buildings all over the U.S. are reminiscent of distinctive Islamic designs. In Philadelphia, there is overt influence through transformative construction where the embrace of Islamic architecture makes its way into the city’s infrastructure. 

A Converted Furniture Warehouse Becomes the “Doorway to Peace”

When one walks down the bustling streets of Kensington, a Philadelphia neighborhood, it is difficult to miss the mosaic-laden masjid piercing the royal blue sky with an array of vibrant colors. Each meticulously painted tile is strategically placed along the building’s exterior, creating a visually striking landmark that is every bit as iconic as it is spiritual. Painted in the corners are the 99 Names of Allah, along with geometric shapes juxtaposed with skillfully rendered Arabic calligraphy. 

It is difficult to uncover the tale of interconnectedness that is the human experience as we cross continents and cultures like the strokes of a pointed paint brush. But if you want to know the truth about the people in the City of Brotherly Love, you will find it not in the spoken word but rather written on the walls of the city’s buildings, particularly the buildings where Muslims go to nourish their souls. At Masjid Al-Aqsa Islamic Society, the former Dubin Company furniture warehouse on Germantown Avenue takes on a new role as a mosque, muse, and urban refuge. 

The story began in 1989 when Palestinians fleeing Israeli violence and oppression in the West Bank village of Mukhmas found their haven in Philadelphia. Settling in around North 2nd Street, a thriving Palestinian community grew. Over the years, that community expanded traversing race, culture, ethnicity, and religion. A close-knit circle of like-minded thinkers, business owners, and spiritual leaders was born embodying traditions from across the Arab world, including Iraq, Syria, and Lebanon. In the same year, a defunct furniture warehouse was transformed into a cultural phenomenon, but the labor of love that we see today was decades in the making. 

In 2003, the Al-Aqsa community (as the North 2^nd Street neighborhood came to be known) enlisted the Mural Arts Program, the Arts and Spirituality Center, and Hancock St. John’s United Methodist Church, along with artists Joe Brenman, Cathleen Hughes, and Fadwa Kashkash to take on a rather ambitious project. This collection of artisans and activists were tasked with painting the new mosque in a way that reflected the diversity of the people inside it. The project, entitled “Doorways to Peace” was part of a broader initiative to foster interfaith dialogue and encourage community cooperation. It was an overwhelming success. Today, the former furniture building is not only a masjid but also a school, a grocery store, and a communal space complete with a playground, outdoor cafeteria, and youth club. 

A Former Theater Was Turned into the Largest Mosque in West Philadelphia

In 1984, the University of Pennsylvania’s Muslim Student Association raised $100,000 to build a mosque and Islamic studies center in the heart of West Philadelphia. 

The result of that effort was Masjid Al-Jamia, an Arabic phrase which loosely translates to “The Congregational Mosque.” Situated at 4228 Walnut Street, this eclectic mosque may appear rather unremarkable at first glance. However, its interior is vast and meticulously decorated from the ceiling to the floor. It is a modern marvel in a most unsuspecting locale. If you stand on the mosque’s burgundy and gold carpet and close your eyes, the architecture might harken back to a completely different time when the theater was center stage.

In 1928, the site of The Congregational Mosque of West Philadelphia was owned by the Stanley-Warner Theaters chain and operating under the title “The Commodore Theatre.” The building’s Spanish Revival and Moorish architecture takes cues from the swank stages of a pre-cinema America unfolding during the Golden Age of Hollywood (Ken Roe, “Commodore Theatre, 4228 Walnut Street, Philadelphia, PA”, Cinema Treasures). Once a space for the likes of Marlon Brando and Lon Chaney, it is now a beacon of religiosity guiding people away from on-screen idols and the nickelodeons of yore, and back to the straight path of God.

World-renowned Imam Converted a Violent Night Club into a Place of Prayer and Peace

Imam Okasha Kameny is one of the most well-known reciters of the Quran. When he is not busy beautifying the speech of God and teaching the next generation, he is rebuilding neighborhoods one mosque at a time. But perhaps his most lasting impact is the story of Philadelphia’s Masjid Al-Wasatiyah (MAWI). 

This tiny, unassuming mosque situated behind a tall metal fence was once a string of abandoned buildings across the street from a nightclub where, according to the Philadelphia Tribune, “drug dealing, prostitution, casual sexual activities, and a murder” transpired (Samaria Bailey, “Masjid Al-Wasatiyah Wal-Itidaal: Reclaiming and rebuilding in SW Philly,” September 26, 2020, The Philadelphia Tribune). In those days, the streets in this section of Southwest Philly were strewn with waist-high trash. Today they gleam with cleanliness and are surrounded by peace and calm. And Masjid Al-Wasatiyah is at the center of that radical transformation. 

In 2020, neighbors in this community raved about this positive transformation. Imam Kameny, along with several other Muslim leaders, kept the promise to “feed the soul of the people.” Today, the overall atmosphere on the streets near to this mosque is hopeful and serene as MAWI continues to foster faith, justice, and positive Islamic values. 

Expansion Plans Continue After Leaders Purchased a Church in Germantown

Situated along bustling Germantown Avenue, Masjid as-Sunnah an-Nabawiyyah, more widely known as Germantown Masjid, is heralded for its dawah center which guides countless new converts to Islam. Located in a predominantly African American section of the city, this house of worship is emblematic of the resilience of Philadelphia’s Black Muslim population.

Within the walls of this thriving community center, you will find programs ranging from marital counseling to Islamic estate planning. What you won’t find is the mosque’s latest effort at expansion via the purchase of a centuries-old church. That church, originally erected in 1858, became the property of local Islamic leaders last Ramadan. 

The Houses of Allah in Philadelphia are more than just gathering spaces where religious edicts are followed, exchanged, or observed. The mosques of this city are also small pieces of history contributing to an inspiring picture of what faith looks like in modern Philadelphia.  

Cynthia C. Griffith Is a social justice journalist focusing on environmental and civil rights issues. She’s a regular contributor at Invisible People where her musings about the earth, space, faith, science, politics, and literature have appeared on several popular websites.

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By Naazish YarKhan

May/Jun 25

How often in our careers do we get a chance to live intentionally, stay true to our values, and trust God’s plan? Islamic Horizons spoke to three professional women whose journeys are a powerful reminder that the path to success can include these critical factors.

Prayers + Action = Success

CEO Aneesa Muthana is a powerhouse in the manufacturing world. She began her career within her family business, M&M Quality Grinding, 30 years ago and progressed to establishing Pioneer Service Inc. In a space where women are rare in the C-Suite, Muthana leads through business acumen and hard work as well as faith, resilience, and purpose. 

A recipient of the 2021 Muslim Achievers Award given by the Council of Islamic Organizations of Greater Chicago, Muthana confesses to being a workaholic. She said it all starts with tawakkul (trust in God) while taking bold, intentional action. “I remind myself that I’m only responsible for my efforts, and the outcomes are in His hands,” she said. “When I faced the decision to expand Pioneer Service into new markets, like aerospace, I felt unsure of the risks and challenges. But instead of letting fear paralyze me, I turned to dua [supplication] and sought guidance, trusting that Allah (subhanahu wa ta‘ala) would guide me if my intentions were pure. By breaking the goal into small steps and moving forward with faith, I saw doors open that I couldn’t have imagined on my own.” 

As a result, opportunities blossomed, and her leadership reshaped what was possible in precision machining.

Muthana’s other secret to success is prioritizing her “highest-payoff activities” – the tasks that are most impactful – and delegating the rest. She recognizes her limits. “When managing both Pioneer Service and my family responsibilities, I prioritize tasks that only I can handle and delegate the rest to capable team members,” Muthana said. “It allows me to maximize my time so that I’m fulfilling my roles effectively.” 

She added that when life feels overwhelming, the tahajjud prayer is “a game changer.” 

As with any business, failure is inevitable. “When faced with failure, I remind myself of the Quranic verse: ‘Indeed, with hardship comes ease’, and view failure as part of the process that Allah has written for me to learn and grow,” Muthana said. 

When an economic downturn threatened her business, she stopped focusing on growth. Instead, she prioritized her company’s survival and her employees’ livelihoods. Proactively, she sold real estate to cover expenses, leaning on Islamic financial principles like avoiding debt. This strategy proved to be a lifeline. “Imagine the weight of additional loans in such a crisis,” she said. This perspective helped her persevere while also strengthening her business. 

In her article “Work-Life Balance isn’t Working for Women. Why?”, Claire Savage wrote, “Working women who are parents or guardians are more likely than (fathers) to say they have declined or delayed a promotion at work because of personal or family obligations, and mothers are more likely than fathers to ‘strongly agree’ that they are the default responders for unexpected child care issues” (AP News, Dec. 5, 2024). 

Muthana, too, stepped back from certain professional opportunities to be present for her children. “When my children were young, my focus was on raising them while keeping my business running. During that time, I delegated more at work and stepped away from some opportunities so I could be present for my family.” 

Muthana’s Yemeni heritage plays a vital role in her story. A speaker at conferences, workshops, and industry events, she frequently shares her cultural values and experiences as a woman who defied expectations and carved out a space for herself in manufacturing. Her words inspire others to push past doubt, embrace challenges, and pursue their dreams.

Shape Mindsets, Galvanize Change

Toronto resident Farah Ghafoor, 24, is an award-winning Canadian poet with roots in Pakistan. In 2023, she was awarded the E.J. Pratt Medal and Prize in Poetry by the University of Toronto. In 2022, she was longlisted for the CBC Poetry Prize. Raised in New Brunswick and southern Ontario, Ghafoor is a financial analyst by day. 

“In middle school, I found both poetry and tech startups fascinating,” she said. “When I had to select a career, I chose accounting because I wanted to learn about business without the risks, while pursuing poetry.”

One of her secrets to success are  clear work-life boundaries. They’ve enabled her to write consistently. “I find myself to be most productive when I am not thinking about work after 5 p.m.,” she said. “Whereas, while I take courses to obtain my CPA designation, I don’t write at all.” 

She also pointed out that it’s helpful to surround yourself with a strong support network of people who want to see you succeed and achieve your goals. “When people around you support your goals and dreams, it’s much easier to prioritize yourself without feeling guilty,” she said. 

Ghafoor writes to understand herself and the world. Her writing also encourages readers to unpack her words and reflect on their weight. Her latest collection of poems, Shadow Price (House of Anansi Press Inc., 2025), available this Spring, questions “personal complicity, generational implications, and the shock of our collective disregard for a world that sustains every living thing.”

“The climate crisis is an emergency that no one is completely safe from, so even if we’re only inching along toward a sustainable world, progress is still progress,” Ghafoor said. “I recently stumbled upon an article by CBC that explores the ‘lost’ creeks of Canada, which are natural waterways that have been buried and built over. I wanted to share and consider how we value our natural landscapes, so I wrote about the concept of daylighting, which is the process of extricating and restoring rivers in this context.”

Still, her writing offers hope. “I’ve spoken to so many young people who feel this sense of utter hopelessness about the world,” she said. “However, for ourselves and future generations, we need to reject the status quo – the comforts that we’ve been accustomed to – similar to what happened during lockdown. This is what I aim to convey.” 

Review Facts, Channel Advice, Leverage Instinct

Arizona-based vice president of finance at American Vision Partners, Farzana Moinuddin, who confesses to “living and dying” by her calendar, is a stickler for timeliness. She has never  missed a deadline even while balancing a full-time job and graduate school. “We, as Muslims, have that important responsibility of salah [prayer]. And if we have salah as our foundation, we have the blueprint of how to manage our time,” she said.  

She said both her professional and personal life involve “constantly looking at data and basing decisions on factual events.” Whether it’s a home or car purchase, or going on vacation, Moinuddin and her husband invariably compile a list of  pros and cons, create an Excel spreadsheet, and use other research to guide decisions. She also draws on instinct and istikharah (a prayer asking God for guidance when making decisions). “Sometimes we can just instinctively feel what’s a right decision and what’s not. Listen to your instinct. . . That’s what carries me through,” she said.  

She warns that not all outcomes based on the istikharah will be successful. “The outcome is one that is in your best interest,” she said. “It may not be what we want, but it’s one that Allah has ordained. So if you succeed, that’s great. If you fail, there is khair [benefit] in it, too.”

Despite the istikharah, despite reviewing all the data, and despite considering pros and cons, one can still fail. At such times, Moinuddin said, you need to reassess. “Go back and look at the facts. Sometimes, your decision may have been based on wrong data points, or you’ve misunderstood the data or you didn’t understand a certain aspect,” she said. “I will spend just enough time analyzing the situation but will immediately take action by bringing the issue to light to a wider audience.”

Like Ghafoor, central to Moinuddin’s success is her support system. It includes family and friends just as much as experts in a field. “In our faith, a major tenet is consultation (mashwara). You seek mashwara from those with different takes on things, people with more experience on that particular subject, whether a peer, a colleague or friend, Muslim or otherwise,” she said. “I can be looking at something through one lens and someone else will have another perspective. This has been extremely helpful to me in making the right decisions.” It has also meant being intentional about fostering these relationships and nurturing a circle of trust to lean into.   

Life is about seasons, priorities, and knowing what truly matters. At one stage, it might mean focusing on family; at another, it might mean growing a business or mentoring others. Wisdom lies in embracing each phase, knowing that it too shall pass. 

Naazish YarKhan, a writing and college essay coach, is owner of WritersStudio.us. Her writing has been translated into several languages and is featured in more than 50 media platforms including NPR, the Chicago Tribune, and in various anthologies.

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By Rasheed Rabbi and Jaye Starr

May/Jun 25

Amid the political and social upheaval unleashed by the new administration, nearly 115 Muslim chaplains convened to “remember, reflect, and reimagine” their pastoral commitment and the future of Muslim Americans. Armed with the tools of faith and professional chaplaincy, they convened for the Annual Association of Muslim Chaplains (AMC) conference from February 14 to 16 and transformed their Zoom platform into a virtual sanctuary of resilience and renewal. Despite the physical distance, their dedication remained steadfast in welcoming almost two hundred attendees, averaging nearly nine hours of engagement, a testament to AMC’s enduring commitment to spiritual leadership in turbulent times.

Chaired by Ch. Jaye Starr from University of Michigan Health, the conference commenced on Friday evening with an intimate gathering that echoed the candid, unscripted exchanges of a hotel lobby. Small breakout sessions became unique reflection cells as participants explored fundamental questions that cut to the heart of their callings: What moments defined and tested them this past year? What first led them to chaplaincy, and what keeps them anchored in it? How do the Prophetic tradition and the demands of the present age shape their distinct paths? 

These reflections wove together the wisdom of seasoned chaplains, the fresh perspectives of newcomers, and the aspirations of students preparing to enter the field. Though the gathering lasted only two hours, its impact set the tone for the days ahead. Over the next two days, participants reconvened in immersive half-day sessions, strengthening the bonds forged during those initial exchanges.

The conference centered on two key phases: training and reflection. The Saturday session equipped chaplains with essential tools to navigate their evolving roles, while the Sunday session offered a space for deep contemplation about learning from pioneering Muslim chaplains and engaging with those shaping the field’s future. Through remembrance and dialogue, the gathering fostered inclusivity and reimagined the possibilities for Islamic chaplaincy in North America.

Saturday Sessions

Participants immersed themselves in three hours of rigorous discussions in four parallel deep-dive workshops: i) Campus Islamophobia, ii) Navigating Prison Salafism iii) Responding Trauma within Islamic Psychotherapy, and iii) Fiqh for Healthcare. Each session, divided into focused segments with brief interludes, offered insight into challenging assumptions, sharpening skills, and strengthening the resolve of those who stand at the crossroads of faith and service.

Anti-Islamophobia for Muslim Campus Chaplains – Margari Hill, Executive Director of MuslimARC, dismantled the illusion that Islamophobia is mere ignorance or irrational fear. Through a historical analysis and case studies, she traced its roots as a calculated, systemic force woven into media, politics, and policy. She outlined strategies for campus chaplains to counter Islamophobia through institutional advocacy, coalition-building, and faith-based resilience.

Navigating Salafism in Prison – Ch. Dr. Faizudeen Shuaib from the Federal Bureau of Prisons examined the layered reality of Salafism behind bars. Prison is not just confinement; it is an ideological battleground where faith can be both sanctuary and schism. Mapping its jihadist, activist, and quietist expressions, he tackled the limits of dialogue, the boundaries of religious accommodation, and the fine line chaplains walk in fostering spiritual growth amid theological tensions.

Responding to Trauma Through Islamic Psychotherapy: Maryam Fakhruddin from Restorative Counseling and Wellness Center explored trauma as an inherited wound that does not bleed but linger in the soul’s unseen depths. She showed trauma is not just a memory. It acts as an imprint passed through generations to shape faith and distort one’s perception of God. Drawing from the Quran, Prophetic traditions, and modern psychology, she laid out a framework for Islamic psychotherapy that centers divine remembrance and embodied healing. Ch. Azleena Sellah Azhar from Sofia Health, North Carolina, led a session on engaging with narcissism during the last segment that provided practical support tips for chaplains accompanying family members of those with narcissism. 

Fiqh for Healthcare Chaplains – This four-part series provided a critical breakdown of fiqh in medical care:

• Sunni Perspectives on General Health – Ch. ‘Asma Binti Hasanuddin, who trained at Penn Medicine’s Princeton Hospital, provided a structured overview of Islamic jurisprudential rulings relevant to health care chaplaincy, covering key ethical and legal considerations on pregnancy termination, contraception, milk banks, vaccinations, and animal-derived body parts (e.g., heart valves). 
• Sunni Perspective on End of Care – Ch. Yunus Dadhwala from Barts Health NHS Trust in the U.K. explored end of life decision making dilemmas. 
• Shia Perspectives – Ch. Narjess Kardan from Houston Methodist Hospital discussed the convergences and divergences of Shia rulings.
• Practical Application – Ch. Ayman Soliman from Cincinnati Children’s Hospital guided chaplains to help families grapple with difficult end-of-life decisions to uphold the Islamic ethico-legal principles.

Each session reinforced the chaplain’s role as both a spiritual guide and a frontline responder in spaces where faith intersects with institutional power, suffering, and transformation.

Keynote – Former ISNA President Dr. Ingrid Mattson delivered a keynote that traced the lineage of chaplaincy back to its earliest, unrecognized practitioners: Black chaplains who stepped into the role out of sheer necessity without institutional endorsement. Their presence in prisons was not invited; it was demanded by the machinery of anti-Black racism and mass incarceration. Drawing from her work with the Hurma Project, she exposed the insidious nature of spiritual abuse and the urgent need to safeguard chaplaincy from exploitation and harm.

Sunday Sessions 

The Sunday session started with AMC’s business meeting followed by three sessions: i) remembering our roots, ii) envisioning our future, and iii) cohort working sessions.

Remembering Our Roots – This segment revisited the foundations of Islamic chaplaincy across five key sectors to trace their evolution through necessity, sacrifice, and resilience.

• Military Chaplaincy: Veterans of the field, including Ch. Dr. LTC Abdul-Rasheed Muhammad (U.S. Army), Ch. Col. Dr. Khallid Shabazz (U.S. Army), Ch. Maj. Barbara Helms (Canadian Armed Forces), and Ch. Capt. Ryan Carter (Canadian Armed Forces) shared firsthand challenges from deployments and operations to highlight how faith is tested in the crucible of war, separation, and moral injury.
• Community Chaplaincy: Ch. Dr. Nurah Amat’ullah, CEO of the Muslim Women’s Institute for Research and Development, Dr. Muhammad Hatim from the Graduate Theological Foundation, and Ch. Rabia Terri Harris, founder of the Muslim Peace Fellowship, examined the evolving role of community chaplains and emphasized the need for sustainable chaplaincy models for the decentralized spiritual leadership of current times.
• Healthcare Chaplaincy: Ch. Dr. Abdus-Salaam Musa from the Graduate Theological Foundation, Ch. Zilfa Baksh from the NY State Chaplains Taskforce, and Ch. Yusuf Hasan from the New York-Presbyterian Hospital reflected on the shift from emergency spiritual care to structured, interdisciplinary pastoral roles within hospital systems.
• Correctional Chaplaincy: Ch. Abu Ishaq Abdul Hafiz from the Federal Bureau of Prisons and Ch. Dr. Salahuddin Muhammad from the Fishkill Correctional Facility recounted how Black Muslim chaplains began informally, driven by the urgent spiritual needs of incarcerated Muslims. They highlighted the ongoing challenges of advocacy within the prison system.
• Campus Chaplaincy: Ch. Omer Bajwa from Yale University addressed the evolving role of Muslim chaplains on college campuses and emphasized the intersection of chaplaincy, student activism, and the increasing pressures of institutional scrutiny.

Envisioning Our Future – Following reflections on the past, the conference pivoted towards the future and tackled two fundamental questions: Where should Muslim chaplains be in 25 years? What steps are necessary to get there?

• Correctional Chaplaincy: Ch. Muhammad Ali and Ch. Mustafa Boz from the Federal Bureau of Prisons, Ch. Hajjah Sabah Muhammad-Tahir from the California Department of Corrections and Rehabilitation, and Ch. Zubair Yousif from the Muslim Endorsement Council underscored the need for chaplains to be rooted in both Islamic sciences and the lived experiences of past chaplains to integrate trauma-informed care with theological depth.

• Community Chaplaincy: Ch. Ibrahim Long from the Islamic Family and Social Services Association, Edmonton, Ch. Lauren Schreiber from Center DC, and Ch. Hanaa Unus from Qaswa Consulting called for greater infrastructure and accountability in community-based chaplaincy.
• Campus Chaplaincy: Ch. Tahera Ahmed, Ch. Patricia Anton from 171 Foundation, Ch. Kaiser Aslan from the Center for Islamic Life at Rutgers University, and Ch. Joshua Salaam from Duke University mapped out strategies to navigate the post-October 7^th landscape for addressing Islamophobic scrutiny and institutional challenges. 
• Military Chaplaincy: Ch. Maj. Rafael Lantigua from the U.S. National Guard, and Ch. Maj. Ryan Carter and Col. Ibraheem Raheem from the U.S. Army focused on the logistical and bureaucratic hurdles of sustaining chaplaincy networks within the armed forces.
• Healthcare Chaplaincy: Ch. Sondos Kholaki, Ch. Ayman Soliman and Ch. Taqwa Surapati from Sanford Hospital highlighted the need for stronger academic foundations in Islamic spiritual care and interdisciplinary collaboration.

Closing the Conference: Cybersecurity and the Future of Chaplaincy – Finally, the conference concluded with a cybersecurity session by Praveen Sinha from Equality Labs. He equipped chaplains with tools to protect themselves against doxing, data breaches, and government surveillance in an era of digital scrutiny and Islamophobic targeting.

Beyond these discussions, the conference was accompanied by a meticulously curated program book, crafted by Ch. Seher Siddiqee from the USF Children’s Hospital and Ch. Usama Malik from Muslim Space. More than a logistical guide, it was an archival piece documenting 15 years of Muslim chaplains in action through photos, biographies, and historical reflections. AMC continues to maintain these records online, ensuring that Islamic chaplaincy is not only practiced but remembered and studied.

Looking Ahead

The depth of engagement in each session made it clear that the future of Islamic chaplaincy cannot be shaped in isolation. As discussions unfolded, so did the realization that the side conversations – the mentorship, cross-sector collaborations, and informal exchanges – were just as vital as the formal sessions. If chaplains show up only for their own domains, the field fragments. To truly envision the future, they must be present for each other.

Jaye Starr is the ICU Chaplain at Michigan Medicine, co-author, of Mantle of Mercy: Islamic Chaplaincy in North America (Volume 1), and board member with the Association of Muslim Chaplains.

Rasheed Rabbi, community, prison, and hospital chaplain at NOVA, Doctor of Ministry from Boston University, and MA in Religious Studies from Hartford International University. He is the founder of e-Dawah and Secretary of the Association of Muslim Scientists, Engineers & Technology Professionals.

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By Haroon Siddiqui

May/Jun 25

If God grants you a long life and the gift of seeing much of the world as a journalist – in my case, at the Toronto Star, Canada’s biggest newspaper – you don’t panic easily. You’ve seen worse. That’s what I pass on to Muslims in my memoir, My Name is Not Harry, which was recently released in the United States. Therefore, I say this to Muslim Americans despairing at the unfolding of a second Trump administration: 

During tough times through the ages, Muslims have been sustained by a resiliency born of sabr, patience/perseverance, enjoined by the Quran and Prophet Muhammad (salla Allahu ‘alayhi wa sallam). Indeed, there’s an argument that victimhood is un-Islamic. As bad as Muslims may have had it here, they are blessed compared with the plight of many Muslims and non-Muslims around the world. 

Despite the rampant Islamophobia, or because of it, Muslims have emerged with their identity intact and, at times, strengthened. This is one of the most significant yet least appreciated developments in the Muslim diaspora.

Immediately after Sept. 11, 2001, some Muslims became defensive saying things such as, “I am a Muslim but not a fundamentalist Muslim,” or, “Not a bin Laden Muslim, not a Wahhabi Muslim. . . I’m a moderate or Sufi Muslim,” even if they did not know who or what a Sufi was, or what, exactly, was meant by “moderate.”

But the more Islam and Muslims were reviled, the more they turned to their religion. This followed a historic pattern. Whenever European colonizers tried to make Muslims less Muslim, they ended up making them more so: In India, in Algeria, in Sudan, and across West Africa.

Muslims in the West are defying history in another respect. In the past, demonized minorities – such as people of Japanese, Germanic, and Italian origin – hid or downplayed their identities during tough times. For example, Mennonites in Canada disappeared from the Canadian census during and immediately after the Second World War. But today’s Muslims have remained defiantly Muslim. Muhammad is still the most popular name for male babies in North America and Europe. In Canada, unlike in the U.S. and much of Europe, the religion question is asked by the national census every 10 years, and there was no evidence of Muslims ducking the question in either 2011 or 2021. 

Mosques and mosque-based institutions have become stronger with increasing membership. Politicians were the first to sniff that out and troll there for votes. 

On Jumah, most mosques are overflowing, holding two or three salahs. During Ramadan, taraweeh congregations are spilling over into corridors, classrooms, gyms. Mosques no longer need to import huffaz from overseas. There are plenty of graduates of American, Canadian, British, and other European academies. So many that the 20 rakats are divided up among three or four huffaz at some mosques.   

Such a rise in faith-based activity spooks some non-Muslims, especially those who consider religion as incompatible with a secular society. On the contrary, secularism guarantees freedom of religion. Any violation of that fundamental principle, especially against non-Christians, is discrimination, as has been the case in France.

So long as a religious activity is within the law, there’s no reason to panic. Indeed, it should be welcome if it leads to ethical behavior and a more humane society. Masajid are serving as food banks for Muslims and non-Muslims alike. Sikh gurdwaras, for example, serve Sikhs and non-Sikhs alike at their langar, free mass feeding, including from mobile kitchens, as they did during Covid.

Muslims have also been engaging in outreach to peoples of other faiths. They raise funds for their neighborhood schools and hospitals. Their food banks serve people of all faiths and no faith. 

The Rise of the Hijab

An unprecedented number of women the U.S., Canada, Britain, and parts of Europe have taken to the hijab as a marker of identity. Most of them have been born or raised in the West, and have been the first in their families to do so, often defying their parents. By proudly and fearlessly wearing their religion on their heads, they put themselves in the front lines of confronting both religious and gender discrimination. In my books, they are the real heroes of the post-9/11 world.

As Islamophobia intensified, Muslims closed ranks. Their varied theological, ethnic, linguistic, racial, cultural, and nationalist affiliations took a back seat to their pan-Islamic identity. 

In Canada, where the national census-taking agency, Statistics Canada, asks citizens how they identify themselves, only 48% of Canadian Muslims cited their ethnic or cultural identity as very important, but 84% cited being Muslim and 81% cited being Canadian as their primary identity, according to the 2021 census. More Muslim, more Canadian.

Muslims have strengthened institutions that amplify their voices within the democratic framework. That has also disabused them of the notion that influential Muslim states abroad, or the Organization of Islamic Cooperation, the 57-member umbrella organization of the world’s Muslims, would come to their rescue.

Greater independence has led to a greater awareness of the differing interpretations of Islam. What is permissible in India, or Pakistan, or Malaysia, isn’t in Saudi Arabia. Everything is permissible in the U.S. and especially in multicultural Canada, as long as it’s not against the law. That speaks, first, to the range of Islamic thought within the broad framework of the faith. But it also points to a greater truth, one that was enunciated in 1930’s British colonial India, not by some secular liberal but rather the rector of the orthodox madrasah Darul Uloom in Deoband, north of Delhi. 

Maulana Husain Ahmed Madani opposed the 1947 division of India into a majority-Muslim Pakistan and Hindu-majority India. He argued that given the racial, ethnic, linguistic, cultural, and crucially, doctrinal diversity of Muslims, there was unlikely to be consensus on the nature of a new Islamic polity. Which Islam would Pakistan have? Only an authoritarian state could define and enforce the Islamic conformity it opted for. Therefore, the best protection for peoples of faith was a democratic state that stayed neutral between faiths and advanced mutual respect. His prescience is proving itself in the West. This is good news for both Muslims and the democracies that treat all faiths equally.

Muslims have traditionally divided the world in Dar al-Islam and Dar al-Harb, the dominion of Islam and the dominion that didn’t permit the free practice of Islam. Muslims in the West speak, broadly, of living in Dar al-Amn, an abode of peace, compared to zones of conflict and persecution in several Muslim lands.

Muslim Americans despairing at the unfolding of a second Trump administration need to take a long-term perspective. They are doing well in the West. 

“There is an astonishing disconnect between the reality of Muslims making successful inroads in the media as writers and as elected representatives and businesspeople all over Europe and North America, and the continuation of a media narrative of Muslim unwillingness to ‘integrate,’” said Jytte Klausen, a Brandeis University professor and the author of “The Cartoons That Shook the World” (Yale University Press, 2009), about the Danish cartoons of the Prophet Muhammad.

Muslim advocacy groups have gotten stronger, learned the lingo of effective intervention in the democratic process, and have helped increase Muslim participation in elections as both voters and candidates. 

Muslim American voters who sat out the presidential election in November to protest “Genocide Joe” Biden’s support of Israel over Gaza, or even voted for Donald Trump, made their voices heard. Some may now regret having voted for Trump, but that does not take away from the impact of the democratic power of their assertiveness in letting the Democratic Party know of their displeasure. The party now knows not to take the Muslim/Arab vote for granted.

It was also important that Reps. Rashida Tlaib, Ilhan Omar, and Andre Carson held onto their seats despite the anti-Democratic trend.

In the 2021 Canadian federal election, 28 Muslim candidates ran and 12 won. Two have held senior cabinet portfolios: Omar Alghabra and Ahmed Hussen. 

In Britain, 25 Muslims were elected in last year’s election. Five pro-Palestinian  independents were elected in protest against Britain’s support of Israel’s massacre in Gaza.  

The mayor of London since 2016 has been Sadiq Khan. Earlier, he headed the legal-affairs committee of the Muslim Council of Britain. As a Labor Member of Parliament, he voted against Tony Blair’s draconian anti-terrorism legislation in 2005. In 2009, he was sworn in as a member of the Privy Council at Buckingham Palace on the Quran. Upon discovering that the palace had none, he left his copy there. And now, he has been knighted too.

In Scotland, Humza Yousaf became first minister in 2023, the first Muslim to lead a major U.K. party, and at 37, the youngest. In fact, he was the first Muslim to lead a democratic Western European nation. His wife, Nadia El Nakla, is a councilor in the City of Dundee, the first member of any minority elected there. 

When Yousaf first entered the Scottish Parliament in 2011, he, too, took his oath on the Quran. When he was sworn in as first minister, he wore the traditional Pakistani outfit of long shirt and pantaloons. Watching him were his proud parents, including his hijab-wearing mother, Shaaista Bhutta.

In the U.S., the hotbed of Islamophobia, we are familiar with Keith Ellison, the first Muslim elected to the House of Representatives. He took his oath of office in 2007 on a copy of the Quran owned by President Thomas Jefferson who, unlike contemporary American politicians, had bought an English translation of the Quran out of a “desire to understand Islam on its own terms, looking directly to its most sacred source.” 

Less known is that Muslim Americans are a highly educated and successful minority. They are disproportionately represented in professions such as medicine, pharmacy, and engineering. 

Contrast all the above with Europe where governments have tried to curb religious expression through discriminatory laws and practices while doing little to tackle entrenched discrimination. 

Unfortunately, this is the path the French-speaking province of Quebec in Canada is following. It has banned the hijab, the Sikh turban, and the Jewish kippah, from the government and publicly funded institutions. But the law is now being challenged before the Supreme Court of Canada, and on January 25, the court signaled that it would grant leave to appeal against the 2019 law.

As Martin Luther King, Jr., used to say, the battle for quality never ends. You have to be at it all the time. 

Democracy belongs to those who participate in it. 

Haroon Siddiqui is the Editorial Page Editor Emeritus and former columnist of Toronto Star, Canada’s largest newspaper. His memoir, My Name is Not Harry, is available on Amazon and Barnes &Noble. Siddiqui.canada@gmail.com.

The post Muslims are Doing Well as Muslims  appeared first on Islamic Horizons.

By Sabah Ahmed

May/Jun 25

Grade 11 high school student Laila Soliman, 16, stumbled upon a TikTok video of Ramadan Lights in London, England last year and was saddened by the absence of such an initiative in her hometown of Toronto, Canada. She thought the creation of something similar in her hometown would serve as a reflection of Toronto’s diversity. 

Soliman imagined a brightly lit “Ramadan Mubarak” sign installed in Toronto’s heart showcasing the city’s unique cultural tapestry. She knew if she could be successful in realizing her idea, it would be the first initiative of its kind in the city. One year later, on March 1, 2025, her vision came to fruition.

The installation, the first of its kind in Canada, serves as a symbol of inclusion and hope and reflects the power of youth-led efforts. It shows that the beauty of Toronto lies in its various ethnic and faith-based communities. 

“This installation is for everyone in this city,” she said. “For Muslims, it is meant to add comfort and warmth during Ramadan, reminding them of their unique identity. For non-Muslims, it is an effort to showcase the values of Ramadan and welcome them to learn more about Islam. We want to spread a message of unity and peace.”

Toronto is home to nearly 10% of Canada’s Muslims and is known for its inclusivity and multiculturalism. Yet despite a significant Muslim population, the city lacked such a visible representation of its Islamic community. 

“[Toronto] is a beautiful city,” said Soliman. “Out of all the cities in the world, Toronto is the perfect place to install such a sign.” 

Along with highlighting the city’s rich heritage, she wanted the sign to bring comfort and happiness to Torontonians during Ramadan. She knew it would be no easy task, but she was determined.

Soliman started by partnering with young Muslims from the Toronto Muslim Youth Council (TMYC) and high school students across the Greater Toronto Area. Soon, she had a dedicated group who played a key role in transforming the idea into reality. Together, they helped bring her idea to life. “This was a chance for youth to work together and create something positive for the entire community,” she said. “I knew that the team had the grit to achieve this goal despite several challenges.”

The second step was to work closely with Toronto city officials, many of whom wholeheartedly supported her vision. “The officials were very cooperative,” she shares. “We connected with the mayor’s team. They immediately saw the positive impact [this installation would bring] and were willing to turn my vision into reality,” she said.

While the city was supportive of the project, Soliman and her team had to overcome some bureaucratic hurdles like securing an insurance plan valued at $5 million. “It was one of the most complicated aspects of the process, and we were lucky to get it approved through a local company,” she said. Little by little, Soliman and her dedicated team were able to fulfill the initial requirements and raise an additional $27,000 through a crowdfunding campaign. 

“It was delightful to see support from all these different communities within Toronto,” she said. “People understood our vision. They knew this wasn’t just lighting up a sign for Muslims. It was about representation, about visibility, and about celebrating the values of Ramadan in a way that is inclusive and welcoming to all.” She credited all Torontonians, Muslim and non-Muslim, for their support in reaching the goal. 

Once the budget was secure, there were other logistical concerns to focus on such as the safety of the installation and a persistent problem with the light-up aspect of the sign. “We had planned for it to be illuminated, but due to some technical reasons, it did not happen this time,” Soliman said. “We are working on this, and are quite hopeful that next year the installation will be brightly lit.”

Beyond finances and logistics, there was another major challenge: ensuring that the initiative was received in the right way. “We wanted to make sure our message was clear. This was about unity and our community, not politics,” Soliman said. “We wanted everyone, Muslim or not, to see this as a positive contribution to our city, the most diverse in the world. We want all Torontonians to know that Ramadan is about tolerance and opening our hearts for others.”

Soliman said that the entire journey from initial idea to installation took about a year. “I started planning during Ramadan last year soon after I saw the TikTok,” she said, “and we’ve been working non-stop ever since. It has not been an easy journey, but seeing the sign up in downtown Toronto is very rewarding.”

While the sign makes Soliman and her team proud of their accomplishment, they know their job isn’t done yet. “We definitely want to light up the sign next year,” Soliman said with a smile. “We are also considering placing signs in other prominent locations [around Toronto], possibly around Yonge Street. We want to make this an annual tradition, something Torontonians would look forward to every year.”

Soliman hopes the project will serve as a reminder for young people that hard work leads to success. She believes it can motivate them to mobilize their communities for the greater good. “I want young people to know that their voices matter and that they have the ability to change narratives,” she said. “This project started as a simple idea, but through teamwork and determination, we made it happen. Imagine what else we can do if we continue working together.”

Sabah Ahmed is a journalist, producer, and writer specializing in global policies, social justice, and in-depth investigations with a focus on human rights and power dynamics.

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By Sheima Salam Sumer

May/Jun 25

Her husband put a knife to her throat and pressed another against her back in front of their child. He stabbed her friend. She tried going to her mother’s home, but her mother refused to open the door. She drove around at night with her daughter not knowing where to go.

This is a true story of one woman who sought refuge at the Asiyah Women’s Center in New York City (NYC). 

Asiyah Women’s Center is the first and only Muslim women’s emergency shelter in NYC. It was founded in 2018 by the nonprofit Muslims Giving Back to meet the need for services for Muslim survivors of domestic abuse. While the center focuses on Muslims, women from all religions are welcome.

Catering to the Needs of Muslim Women

According to the Centers for Disease Control and Prevention, about 41% of American women and 26% of men experience domestic violence in their lifetime. Asiyah Center’s website cites that 1 out of 3 American Muslim women face intimate partner violence.

“Without Asiyah Women’s Center, I don’t know where my daughter and I would be today,” said this woman, who wishes to remain anonymous. “I know so many Muslim women who do not like to be in the predicament they’re in. If you leave your home, you’re homeless. To know that there’s a place in the city that is tailored to your needs… and is here to help you… it’s very vital.”

NYC Muslim women who went to shelters before the existence of Asiyah’s faced hardships such as hijab bans, pork-only meals, and uncomfortable interactions with male staff. Because of a lack of culturally sensitive services, many Muslim women chose to remain in abusive homes rather than seek help. 

Asiyah Women’s Center is the only shelter in NYC that provides halal food, modest clothing, prayer spaces, and an all-female staff.

Services for Muslim Victims of Domestic Violence

Zahra Omairat, Asiyah’s communications manager, said Asiyah goes beyond just providing shelter. “We prepare our clients for a life of stability and independence after everything they’ve endured,” she said. “Our support includes helping them secure employment and develop a steady income, enrolling them in school if needed, or connecting them to ESL classes. We ensure they have access to insurance to cover basic human necessities and assist with any legal cases they may face.”

One shelter resident said she experienced the best days of her life at Asiyah. “I finally felt like I had a family to support me, and be there if I needed them,” she said.

Omairat said Asiyah Women’s Center stands apart from others thanks to their holistic approach. “We help our clients build their resumes, prepare for job interviews, and even provide child care while they attend doctor’s appointments,” she said. “We make sure their fridge is stocked with food, and they are eating well to maintain their health and wellbeing.”

Asiyah also helps refugees and undocumented immigrants with legal and immigration services. The Asiyah Women’s Center’s Instagram page shows the center helping a family from Gaza move into their new home. 

“The Immigrant/Refugee Relief Program at Asiyah Women’s Center supports families relocating from Gaza with rent and food assistance,” the center’s website states. “We offer volunteer opportunities, a monthly donation drive, and a mentorship program for migrant and college students. Additionally, we provide mutual aid to Gazan refugees in Egypt.”

An Asiyah Success Story

Spousal abuse is not the only hardship faced by the women at Asiyah’s. Omairat said some clients face injustice from their families.

“[One client’s] parents had threatened her with severe violence — even death — if she refused to enter into an arranged marriage they had planned for her,” she said. “They even went so far as to threaten to cut off her hands if she pursued her dream of becoming a doctor. Despite these unimaginable challenges, her determination to create a better future remained steadfast.”

Omairat shared that the day before the client was scheduled to be sent away to meet her intended husband, the Asiyah team intervened and brought her to safety. 

“From that moment, Asiyah Women’s Center supported her every step of the way, helping her apply to college and begin her journey toward achieving her aspirations,” Omairat said. “Today, she is thriving in medical school, working toward her lifelong dream of becoming a doctor. Her story reflects… the critical importance of providing a safe and supportive environment for survivors.” 

The Islamic Story Behind the Center’s Name

Omairat explained why the name Asiyah was chosen for the shelter. 

“The Asiyah Women’s Center derives its name and inspiration from a figure of immense courage and resilience in Islamic history: Asiyah, the wife of Pharaoh,” she said. “Asiyah is celebrated for her bravery and steadfastness in the face of unimaginable oppression. Despite being married to one of history’s most tyrannical rulers, she stood firm in her faith, refusing to worship Pharaoh and instead believing in the message of Musa (‘alayhi as salam) about Allah (subhanahu wa ta’ala).”

Omairat said the team at Asiyah see her story reflected in the women who walk through their doors. “Like Asiyah, these women demonstrate remarkable resilience in their journey to reclaim their independence and dignity,” she said. “Her legacy. . . [is] a source of inspiration for the women we serve. Asiyah’s story reminds us that courage and faith can prevail even in the darkest of circumstances, and it is our mission to help women rediscover their strength and rebuild their lives.”

How the Center Uses the Teachings of Islam

Omairat said principles of Islam inspire and inform the center’s work. “Islam emphasizes compassion, justice, and the sanctity of human dignity, values that are central to our mission,” she said. “We use these teachings to create a safe, supportive environment where survivors feel respected and understood.” 

She said faith is a source of strength and resilience for many of the center’s clients, so the team incorporates a cultural and spiritual approach into their care. Such an approach includes offering access to halal food, providing spaces for prayer, or connecting clients with Islamic resources to support their healing and personal growth.

“Islam’s teachings on justice guide us in advocating for the rights of survivors and empowering them to reclaim their independence,” Omairat said. “We also draw inspiration from the examples of strong, resilient women in Islamic history to remind our clients of their own inner strength and the potential to overcome adversity.”

What Challenges Does the Center Face?

The main challenge of running the center is having consistent funding to maintain its services. 

“Providing comprehensive support such as shelter, legal assistance, career development, childcare, and access to basic necessities requires substantial resources, and we rely heavily on the community to sustain our efforts,” Omairat said.

Another challenge is overcoming the stigma of domestic violence that prevents victims from seeking help. “Raising awareness about domestic violence and the unique barriers faced by survivors is an ongoing challenge,” Omairat said. “Part of our mission is to break down these barriers through education and advocacy.”

Asiyah Women’s Center will continue to operate with Islamic values at its core, putting to practice the hadith, “God enjoins you to be good to women, for they are your mothers, your sisters, and your aunts” (Sahih al-Mu’jam al-Kabīr, 648). 

Asiyah welcomes donations to help provide services to Muslim women.

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

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