By Baheejah Fareed

Mar/apr 25

On Nov. 22, 2024, in an 8-7 vote, the Texas State Board of Education (SBOE) approved the “Bluebonnet Learning” curriculum. Texas schools who choose to adopt the curriculum will receive up to $40 in additional funding per student. The curriculum will be available for use in classrooms for the 2025-26 school year. What are the implications of Bible-based instruction in Texas schools? What potential impact does this decision have on Muslim students in particular?

The Rise of Bible Education in Public Schools

In 2007, the Texas legislature passed House Bill 1287 allowing the inclusion of elective Bible courses in public schools. While these courses are intended to provide students with an academic study of the Bible’s literary, historical, and cultural significance, a similar opportunity to learn from other religious texts is not offered.  But the Bluebonnet curriculum remakes HB 1287 into something taught to all students in the districts that adopt it. 

Pearland, Tex., based Educational Consultant Shanedria Wagner, a Christian, is nevertheless concerned at the proposition of public schools teaching the Bible. In an interview on Fox 26 News in Houston in November 2024, she said, “We  live in a democracy not a theocracy. If the district adopts it, you have to teach it. Why force it on students and treat other religions as an afterthought?” In the same interview, Victor M. Rios, a teacher, argued, “It comes with a $40 incentive per student. Sometimes you have to follow the money.” He further indicated, “[The  Bible is] interwoven into our government already, and into Texas culture.” 

Creators of the Bluebonnet curriculum defended its biblical content, arguing that the Bible is a foundational document of our civilization so students must understand it to be well-educated citizens. In her criticism, of Bluebonnet, Caryn Tamber-Rosenau, a Biblical scholar, writes, “The idea that there is a real thing called ‘Judeo-Christian’ obscures the major differences between these two religions, and between Jewish and Christian interpretations of the Hebrew Bible.”

Legal Framework and Social Challenges

The First Amendment mandates that public schools maintain a separation of church and state. This means the Bible cannot be presented in a way that promotes or endorses religious beliefs, however it can be taught from a secular, academic perspective such as in literature, history, or cultural studies. But legal debates have long argued that Bible courses often sway too closely to religious indoctrination instead of remaining strictly academic. As such, the question remains, what parameters will be set to keep teachers from teaching the Bible as the one true religious text for everyone to follow? In an AP News article published on Nov. 22, 2024, Mathew Patrick Shaw, an Assistant Professor of Public Policy and Education at Vanderbilt University, supported this constitutional challenge to the Bluebonnet curriculum, stating, “whether the lesson plans will be considered constitutional is up in the air.” 

Muslim Students Struggle to Maintain Faith and Identity 

Before Bluebonnet, opting out of Bible classes was possible for Muslim students. However, this option was not well-publicized and Muslim students often felt  social pressure to conform to the majority culture, leading to stigma and feelings of isolation. On Nov. 21, 2024, Houston-based news anchor Isiah Carey asked, “But when the school district decides, what do the students do when they have different beliefs, and they don’t want to participate in that? Particularly in my family [there have been] lots of Jehovah’s Witnesses and religion was not to be taught in schools” He further questions, “How will they be graded?”

As evidenced, the inclusion of Bible instruction in the public curriculum  raises both practical and philosophical concerns for Muslim families. The reality of attending a public school where Christianity is the default cultural reference, or is mandated by legal decree, can be alienating for students of various faiths, especially Muslims. The loss of Muslim identity and faith  would likely be the result of such influences. 

The following list indicates some of the ways in which Muslim students suffer from the Christian doctrine within our country’s public schools.

1. Exclusion

In a third-grade lesson about the first Thanksgiving, teachers discuss how the governor of Plymouth said a prayer and gave a speech that included references to “several passages from the Christian Bible in the book of Psalms.” Teachers are then instructed to tell students the book of Psalms is a collection of songs, poems and hymns “that are used in both Jewish and Christian worship.”

The constant exposure to Christian stories, doctrines, and values may make Muslim students feel like outsiders in their own classrooms even when presented from a historical or literary perspective. It might be an unintentional signal that their own religious beliefs are secondary or irrelevant for Muslim students. 

 2. Lack of Representation

Islamic perspectives, which emphasize the Quran as the primary religious text, are often overlooked or misunderstood. This lack of representation can leave Muslim students feeling that their faith and its sacred texts are undervalued or misrepresented, reinforcing the notion that only Christianity holds cultural or educational weight in American society.

Moreover, Muslim students may struggle with teachers or peers who hold misconceptions about Islam. This lack of proper representation can contribute to a broader environment of misunderstanding or even discrimination, further complicating their educational experience.

3. The Tension Between Faith and Education

Muslim students may also face a deeper, more personal conflict between their faith and the nature of Bible instruction. While they are encouraged to respect other religions, including Christianity, many Muslims believe that religious education should not include teachings that contradict Islamic beliefs. For example, Muslim students may feel uncomfortable when Bible courses delve into teachings about the divinity of Jesus, which directly contradicts core Islamic teachings about the oneness of God. This tension can create a cognitive dissonance for Muslim students who are expected to engage with a curriculum that promotes views contrary to their own.

“This curriculum is not age-appropriate or subject matter appropriate in the way that it presents these Bible stories,” said Amanda Tyler, executive director of the Baptist Joint Committee for Religious Liberty. Children who read the material, Tyler said, “are simply too young to tell the difference between what is a faith claim and what is a matter of fact.”

The Way Forward

As Texas continues to expand the inclusion of Bible courses in its public schools, it’s important for those in charge to consider the needs of all students, especially those from minority religious communities. Another option is for parents to consider removing their children from public schools and choosing Islamic schools or homeschooling to ensure that their child’s educational environment remains inclusive and respectful of Islamic beliefs and practices. Parents may wonder: will their children’s education quality suffer from not being in public school? However, there are many examples of scholars who were not educated through the public school system and were accepted in Ivy League universities or went on to build impressive careers with financial stability and social standing. It may take a little effort to seek out qualified teachers or private schools to help in the journey, however if it saves your child’s faith and dignity, it is well worth the endeavor. 

Alternatively, parents can contact their school district collectively expressing concerns and requesting that the schools should take the following steps:

1. Clearer Guidelines for Bible Instruction: Bible courses should only be taught strictly from an academic perspective, focusing on the historical, cultural, and literary aspects of the text. Teachers should be trained to avoid promoting any religious viewpoint and should include discussions on how different religions, including Islam, view religious texts.
2. Curriculum Diversity: To ensure that Muslim students (and students of other faiths) feel included and respected, schools should aim for a more balanced curriculum that incorporates world religions and their foundational texts, including the Quran. This would allow for a broader understanding of global religious traditions and foster a more inclusive environment.
3. Cultural Sensitivity Training: Teachers should be educated about the diverse religious backgrounds of their students, and schools should provide training on how to handle sensitive topics related to religion in the classroom. This would help create an environment of mutual respect and understanding, where students of all faiths feel valued.
4. Opt-out Policies and Support: Schools should make it clear that students are not required to participate in Bible classes and should offer alternative options for students who choose to opt out. This will help avoid feelings of exclusion and ensure that students’ religious rights are respected.

Shaimaa Zayan (CAIR-Texas) adds that the Texas SBOE’s approval of a Bible-infused curriculum for public schools should ensure inclusivity and provide equal space for other religions. She adds that the curriculum should remain neutral and provide equal space for historical materials rooted in other religions and ideologies. 

The key word is “should”. Will the district schools and teachers be concerned with respecting religious beliefs and practices or are we just expressing concerns that fall on deaf ears?

Baheejah Fareed is a writer, educator, consultant, and wellness coach located in Texas.

The post Mandatory Bible Studies Imposed on Muslim Public Schools Students appeared first on Islamic Horizons.

By Malak Kassem

Mar/Apr 25

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By Mommina Tarar

Mar/Apr 25

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

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

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

The Al-Kisa Foundation and the Ṣirāṭ Project

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

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

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

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

Social Justice in Practice

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

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

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

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

The Role of Mosques

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

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

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

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

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

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

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

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

By Cynthia Griffith

Mar/Apr 25

It’s early June in the historic little city of Chester, Penn., and 8-year-old Safiya Lockett’s long, flowered skirt swirls around her ankles as she beams with pride. Safiya loves her hijab. She proudly dons it on the playground, although she might be the only child wearing religious attire. She doesn’t even mind the other school-aged children asking questions like, “What is that scarf on your head?” and “Are you hot?” 

As a young Muslim girl in America, Safiya holds a wealth of answers to preemptive questions she knows are on the horizon. She’s responsible and studious, unapologetic and capable. Poised with a quick wit and a level of rationality that exceeds her years, Safiya is usually the most serious face you would spy in a crowd.

But today, things are different. Today, Safiya Lockett is light on her feet, her smile a curl in an endless sea of bedazzled khimars and festively decorated shaylas (a type of hijab). And under the lights of a makeshift runway, she shines in a modest gown crafted by her own hands. The crowd explodes with applause as she spins around the stage. Other students line up behind her to take their turn, each adorned in handmade, sustainable designs from the fashion categories they created. 

The children’s designs in this sustainable fashion show are variously girly, cozy, classic, and sporty. Each style of streetwear is different, but all of them are green. The theme for the show is, of course, conservation, conserving our modesty means conserving our planet as well.

Fast fashion continues to take an unfathomable toll on the environment. And as Muslims are tasked with being caretakers of the earth. As such, first through 12th grade students at The Institute of Islamic Studies (IIS) in Chester are making a difference by creating sustainable modest clothing and reshaping the runway with a futuristic flare. 

Modest, Eco-Friendly Fashion Designs

IIS, the only K-12-learning facility in Chester, features a faith-based curriculum for local Muslim students. It is also the only school of its kind across Delaware County, Penn. This place is notable because of its proximity to Philadelphia, which is an iconic city for Muslim Americans and is sometimes called the “Mecca of the West”. 

IIS is not a new development, though. Like the clothing launched on its runway, this unique school represents an old idea that has been revived with a modern twist. In this sense, it is old but also new having only been operational for a few years. Most of the teachers working there are very familiar with the philosophy embraced by IIS having been students at the old Institute, an Islamic educational facility that was shuttered in 2010 due to a lack of funding. 

The original school, which opened in the late 1990s, was a community effort founded by the local Imam in collaboration with area Muslim parents. In 2020, some former students came together by pooling community resources and managed to reopen the latest school’s incarnation by taking on the role of teachers themselves. They hold out hope that the educational opportunity offered to the area’s Muslim students will stick around this time. Together, they pour their hearts, souls, and sometimes their wallets into projects they believe will bolster the community.

One of these young teachers is sewing instructor Zahrah Waites who makes her living crafting handbags out of repurposed materials. She pointed out the Islamic responsibility to uphold unpretentious mannerisms and to take on tasks with modesty and in moderation. This is the mindset she wishes to pass on to her students.

“Our Lord and Creator is Al-Musawwir, the shaper and fashioner of beauty,” Waites said. “God loves beauty and has demonstrated it in his creation of mankind and our environment. He has also placed the responsibility on Muslims to be the caretakers and maintainers of this beautiful earth. With the rise of fast fashion and landfills destroying our planet, upcycling or [repurposing] fashion is very important.”

That rise, as Waites mentioned, is a destructive trend. According to Florida State University, stocking racks with the latest apparel consumes about 79 billion cubic meters of water every year, making fast fashion the second most destructive industry in the world in terms of water consumption and water pollution.

The teachings of Prophet Muhammad (salla Allahu ‘alayhi wa sallam) on conserving water are clear in the Quran and hadiths, where we are told that one should not waste water even if one is on the banks of a flowing river, and it is also taught that polluting water is a grave sin. As industrial waste leaves a stain on the earth with each new pair of jeans that is created, the Muslim duty for preservation becomes clear.

Starting from Scraps: How the Modest Sustainable Styles Came Together 

The mission to design eco-friendly overgarments and khimars began at the start of the school year. Sewing students were instructed to go home and ask their parents and family members for gently-used, unwanted items. 

“We reached out and asked everyone to donate things like old clothes, old fabric, and unused materials,” Waites said. “Then we used those materials to bring the whole ensemble together. We covered a lot of the sewing basics and then we added the sustainability factor.”

On Tuesdays, the hum of the sewing machine takes over classrooms. Vision boards were etched into laptop screens. Blueprints were drawn in pencil. The students grew more confident and creative as their ideas transformed from thoughts in their minds to illustrations in their notebooks to real-life items they could hold, touch, and proudly wear. As the school year wore on, scraps became cozy earmuffs, and forgotten curtains were transformed into chic emerald gowns. And something inside the students was positively changing too.

“I think learning to sew things they could wear and walk around in helped boost their confidence,” Waites said. “Once you unlock that potential and the students realize what they’re capable of, nothing can stop them. I know every child has the ability to create something amazing that will greatly impact the entire world. The only difference is that now, they know it too.”

As a testament to that statement, Nuriah Blackwell, 13, who oozes with subtle confidence, entered the room. The 8th grader took sewing for the first time in the 2023-24 school year at IIS. She smiled excitedly, her posture as straight as a needle, an accomplished look sprinkling her eyes as she went on to describe the experience. 

“I had fun sewing my clothes. It was different, something I never did before,” said Nuriah. “It made me learn new things about life. For example, if I was not able to buy anything, now I know I could make my own stuff.”

Beside Nuriah, sat her 6th grade classmate Sumaiyah Smith, 11. Sumaiyah, known around school for her kind spirit, easy going nature, and impressive collection of Hello Kitty items, is lovingly referred to by friends as simply “Mai Mai.”

“I could make a dress out of newspaper now if I wanted to,” said Sumaiyah, proving she feels anything is possible. 

Both Nuriah and Sumaiyah seemed to agree that their favorite part of the whole project was “everything.”

In the end, the students wore their handmade overgarments on stage at a schoolwide, ladies-only fashion show, and their families got to witness their inspiring creations come sashaying down the runway. “When we invited the parents back at the end of the year to see the fashion that the girls put together, everyone was blown away,” said Waites. “It looked amazing. We’re already getting requests to do it again, and it’s so popular that we might need a bigger venue.”

Through their sewing, cooking, carpentry, electrical, and financial literacy courses, the IIS aims to nurture the youth by instilling in them a strong background in Quran and Sunnah while inspiring the highest level of moral character. Through these principles coupled with an active, hands-on curriculum, the IIS hopes to elevate young Muslims across Delaware County and beyond. 

Cynthia C. Griffith is a social justice journalist with a passion for environmental and civil rights issues. Her writing on the earth, space, faith, science, politics, and literature have appeared on several popular websites.

The post Muslim Girls Create Sustainable Modest Clothing appeared first on Islamic Horizons.

By Najia Shuaib

Mar/Apr 25

Whether you’re here to visit some family and friends or just thinking about your next vacation and looking for something to do, look no further than The Keir Collection of Islamic Art, currently housed at the Dallas Museum of Art (DMA) in Dallas, Texas. This display is a wonderful opportunity for anyone interested in Islamic art, history, heritage, or culture, bridging historical craftsmanship with accessible public viewing. This collection offers a rare glimpse into the global cultural legacy of Islamic art which is a pride of Muslims worldwide. 

Visit the DMA with Free Admission

Though special exhibitions at the DMA may require a fee, the DMA’s free general admission allows the visitors to view all the collections housed within the museum’s permanent galleries including The Keir Collection.

When to Visit

Before planning your visit, check the museum’s website for special events or conservation-related closures. The DMA is typically open from Tuesday to Sunday, with specific hours mentioned on its official website. The Keir Collection Gallery is conveniently located on the ground floor near the main entrance of the DMA. 

Plan a Guided Tour

Visitors can also arrange guided tours to have a deeper insight into the collection. The intricate craftsmanship across the collection demonstrates Islamic civilizations’ cultural and technological advancements from various regions, including North Africa, the Middle East, South Asia, and Spain.

The Keir Collection

The Keir Collection is one of the most significant private collections of Islamic art, encompassing nearly 2,000 artifacts that span over 1,300 years. It includes a wide range of objects such as rare Quranic manuscripts, ceramics, textiles, carpets, metalwork, and rock crystal artifacts. Some highlights include an extraordinary 10th–11th-century rock crystal ewer and a 16th-century folio from the Khamsa of Nizami. Distinguished Islamic art historian, author, illustrator, and curator Dr. Sabiha Al Khemir played a key role in bringing the Keir Collection to the DMA. The move was motivated by the museum’s commitment to creating a dedicated space for Islamic art and broadening public access to these works. This partnership between the Keir Foundation and the DMA also reflects the museum’s aim to promote multiculturalism and expand its international collection, making Dallas a significant hub for Islamic art in North America.

The Man Behind the Keir Collection 

Edmund de Unger (1918–2011), a Hungarian-British art collector, was the man behind the Keir Collection. He had a passion for collecting oriental carpets. He pursued studies in England and became active in the real estate business. Through his financial success, he was able to focus on his lifelong interest in collecting. 

He always viewed himself as a traditional private collector, acquiring art for personal enjoyment rather than investment. He named his collection “ Keir” after the name of his former home in Ham, London. After decades of displaying the Keir Collection in his home, he later arranged for some parts of it to be loaned to prestigious institutions such as the Museum für Islamische Kunst in Berlin. Following his passing in 2011, significant portions of the collection were transferred to Dallas, Texas, to be housed at the Dallas Museum of Art.

Why Dallas?

The decision to transfer the collection to the DMA in 2014 under a 15-year renewable loan agreement could be driven by several factors:

Enhanced Accessibility: Dallas offered a new geographical and cultural context to the Keir Collection, by increasing its visibility to diverse audiences. The state of Texas experienced remarkable growth in recent years, positioning itself as a prominent state and economic hub for the U.S. People from Hispanic, African American, Asian, Middle Eastern, German, Czech, Irish, and many other backgrounds make it the melting pot of multicultural influences. 

Muslim Population: The Dallas Fort Worth region is home to one of the largest Muslim communities in Texas, with approximately 30,000 Muslims in Dallas and an additional 7,000 in surrounding areas like Fort Worth and Arlington, estimating around 421,972 Muslims statewide. In the Dallas area, the infrastructure supporting Islamic culture is robust. It includes numerous mosques, Islamic schools, and cultural institutions, such as the ICI, EPIC, IACC, ICF, Yaqeen, Qalam, and Roots which provide education and community services. This environment fosters a sense of cultural and religious identity and has made the city attractive for Muslim immigrants, contributing to the community’s expansion. 

Dedicated Facilities: The DMA provided state-of-the-art conservation, storage, and display facilities, allowing the collection to be preserved and presented optimally.

Cultural Synergy: The DMA’s commitment to multiculturalism and fostering interfaith understanding made it an ideal custodian. This aligns with de Unger’s vision of making Islamic art a bridge between cultures.

Educational Opportunities: The collaboration between Dallas Universities and the DMA has provided a great platform for students to enhance their knowledge in the field of visual arts. The Keir Collection at the DMA has also invoked an immense appreciation of Islamic culture and history among art students and the general public alike. Rotating some 2000 artifacts at the gallery and giving free access contributes a great educational opportunity that in turn keeps De Unger’s legacy alive.

The Rock Crystal Ewer from the Keir Collection

The Rock Crystal Ewer is an extraordinary piece of early Islamic art, considered to be one of the finest examples of its kind. Crafted during the Fatimid period (10th-12th century), this ewer is one of only seven similar masterpieces worldwide. Its intricate design includes relief decorations of hunting cheetahs, symbolizing both artistic expertise and technical excellence. In the 19th century, the vessel was adorned with gold, silver-gilt, and enamel mounts by Jean-Valentin Morel, a notable French gold and silver smith often credited for the aptitude of his work.

The Fatimid rock crystal industry, centered in Egypt, utilized high-quality alluvial quartz deposits from places like Madagascar. The painstaking carving and polishing techniques required for these objects showcased unmatched craftsmanship and remain a subject of scholarly research today. The ewer’s combination of artistry and material rarity makes it a cornerstone of the Keir Collection and a highlight of the Dallas Museum of Art’s Islamic Art gallery, where it serves as a symbol of cultural and artistic legacy.

Quranic Manuscripts of Keir Collection

The Keir Collection includes an impressive array of Quranic manuscripts, numbering over 40 pieces. These span centuries and geographic regions, showcasing the artistic and calligraphic excellence of Islamic manuscript traditions. One of the finest pieces in the collection is a fragmentary Quranic manuscript attributed to the 10th century, created in North Africa or the Iberian Peninsula. Written in Kufic script on parchment, it demonstrates remarkable precision and artistry, characteristic of early Quranic calligraphy.

Additionally, the collection features significant works such as an illuminated Quran attributed to 16th-century Ottoman Turkey, known for its intricate floral and geometric decorations. These manuscripts represent the high cultural and artistic achievements of Islamic civilizations over time, making them key highlights of the Keir Collection.

Ownership of the Keir Collection remains with the de Unger family foundation, while the DMA acts as a custodian.

Najia Shuaib, an artist and an Islamic art enthusiast, explores the opportunity to engage with some of the finest Islamic artworks in the world at the Dallas Museum of Art.

The post Dallas Museum Honors Historic Islamic Artwork appeared first on Islamic Horizons.

By S. Amjad Hussain

Mar/Apr 25

After 15 months of relentless bombing of Gaza in which much of the walled-off territory was reduced to rubble and more than 64,000 civilians were killed (as calculated by The Lancet journal in January 2025), Israel has agreed to a ceasefire. In essence, the conditions of this ceasefire render it identical to the proposal that then-U.S. President Joe Biden announced last summer.

Why did it take more than six months to implement a proposal that had already been agreed upon? It seems that Israeli domestic politics got in the way. Prime Minister Benjamin Netanyahu’s right-wing government depends on the support of six extreme right parties that together make up 64 of the ruling coalition’s seats in the 120-seat Israeli Knesset.

These parties were set against the ceasefire and vowed to leave the government if Netanyahu agreed to it. Israel’s avowedly fascist Security Minister Itamar Ben-Gvir was true to his word in this case and resigned his position in protest, but most of the others within the coalition stayed and saved the government from collapse.

The question remains: What made the Israeli government agree to a ceasefire in the first place? Israel felt pressured by the return of Trump. 

In the final negotiation, Trump’s Middle East envoy, Steven Witkoff (who is not a diplomat, but a New York real estate investor), played a pivotal role in pressuring Netanyahu to accept the deal that he had rejected many times before over the past year. Allegedly, Netanyahu was ultimately convinced to accept the deal when the Trump team also promised to empty the Gaza Strip of Palestinians. 

The ceasefire calls for phased release of Israeli hostages in exchange for hundreds of Palestinian prisoners. But Palestinians in Israeli prisons are, in fact, hostages. When innocent men, women, and children are kidnapped from their homes in Gaza and on the West Bank and kept in administrative detention without being charged with any crime, they are hostages held by the occupying state. And when these hostages are “tried” in Israeli military courts, the outcome is a foregone conclusion. Israeli military courts have a higher than 95% conviction rate for Palestinian defendants since 1967.

The ceasefire also calls for an increase in the flow of food into the Gaza strip. During their assault on Gaza, Israel allowed in a fraction of the food that was ready to enter the Strip. In December 2024, Human Rights Watch stated that Israel was using starvation as a weapon. In the first three days after the ceasefire, though, at least 2,400 food and aid trucks entered Gaza.

However, the ceasefire is, at best, a murky arrangement as Israel continues its aggression in what is left to Palestinians in the West Bank. And considering the power held by the Israeli lobby on the American political establishment, it cannot be ruled out that Israel would find some flimsy excuse to restart their genocide against the Palestinians once all of its people have been retrieved. 

One wonders why Biden and Secretary of State Antony Blinken were not able to accomplish what Trump did even before becoming president? The simple answer is pressure.

Biden refused to use America’s enormous leverage against Israel and continued sending billions in military aid to a state committing genocide until the very end of their administration. But as the left-leaning Israeli newspaper Haaretz put it succinctly, Israel only understands force. By not using political leverage while at the same time repeating the fatuous mantra of two-state solution, Biden and Blinken were really talking from both sides of their mouths. As a result, over the course of the past four years, we have seen precious little accomplished by the Biden administration to achieve any sort of peace in the Middle East.

On Jan. 15, 2025, Blinken addressed the Atlantic Council think tank, stating: “It is time to forge a new reality in the Middle East in which all people are more secure, all can realize their national aspirations, all can live in peace. Is that hard to achieve? Yes. Peace in the region has always been. Is it impossible? No. Is it necessary? Absolutely, yes.”

The ad nauseum repetition of a two-state solution has become a joke, especially coming from the former U.S. Secretary of State. More than any other person in Biden’s circle, Blinken knew that Israel would never agree to a two-state solution.

Trump injected another element into this complex equation when he suggested the idea of having Indonesia take in one million-plus Palestinians. No sooner had he made that ridiculous suggestion than he lobbed another idiotic bombshell, asking Jordan and Egypt to take refugees from Gaza. Upon finding no response, he even brought up the possibility of bringing Albania into the deal.

Trump is parroting the views of Israeli, American, British, and European right-wing politicians. They want to build Jewish settlements in Gaza by “voluntary” repatriation of Gazans to other Arab countries. In common parlance, Trump’s proposal is nothing more than ethnic cleansing.

For Palestinians it is a double whammy. First a genocide with the tacit approval of the United States and now an attempt to ethnically cleanse Gaza for good.

It is said that Arab countries have sold their honor and traditions to the interests of the United States. Following this line of thought, the Jimmy Carter engineered Camp David Accords between Israel and Egypt was the first step in this surrender. Subsequently other Arab countries – typically ruled by despots – have also given up on solidarity with Palestine mostly in exchange for American military products and/or protection. 

And now the Abraham Accords have brought most Arab countries into the United States’ sphere of interest and in turn, into Israel’s. The only notable regional hold out so far is Saudi Arabia.

Considering Trump’s propensity to retaliate against those who refuse to buckle under his dictates, it is not beyond him to issue an ultimatum to his Arab client states to either toe the line or be ready for retaliation.

That is why it is time that all Arab countries come together and devise a common strategy for the future of the Middle East that is based on their shared history and values. Only then Palestine will have a true ally in the region. 

S. Amjad Hussain, MD, FRCSC, FACS, D.Sc. honoris causa, is Emeritus Professor of Cardiothoracic surgery at the College of Medicine and Life Sciences; and Emeritus Professor of Humanities, College of Arts and Letters University of Toledo.

An earlier version was published in The Blade of Toledo, Ohio, on January 29, 2025.

The post Israel Has Committed Genocide in Gaza appeared first on Islamic Horizons.

By Soraya Mitta

Mar/Apr 25

How do we change the world? With this pivotal question, A Continuous Charity (ACC) co-founder, Faizan Syed, opened his landmark speech at the 61st Annual ISNA Conference, which was held last Labor Day weekend. ACC’s mission provides the much-needed answer: one student at a time. 

ACC’s vision is to foster a generation of graduates who will have a strong Muslim identity and be well-versed in their fields, using both for the benefit of all mankind. 

Many Muslim parents make sacrifices to ensure their children sail through college and university without taking loans. However, not everyone can achieve this goal. For those who are hindered in some way or another, there is hope. ACC is a 501(c)3 organization established in 2013 that provides interest-free loans to Muslim students throughout North America, helping them achieve their professional dreams and aspirations without the burden of riba (interest). 

At ACC, investment in both the spiritual and intellectual development of Muslim students is the key to seeing change in the future. 

Interest-Free Education Can Change Everything

According to the U.S. Department of Education, 70% of college students will graduate with debt, most of which includes interest-bearing loans. Nearly 43 million Americans have student loan debt, totaling $1.77 trillion. Student debt is the second highest level of consumer debt, following mortgages. More Americans suffer from snowballing student debt than credit card and auto debt combined. 

Some Muslim students seeking to avoid riba may even be forced to walk away from educational opportunities to avoid loans that clash with their religious principles. ACC offers an alternative by offering student loans in keeping with traditional Muslim values. To date, ACC has awarded 584 students around $8.3 million in educational loans, preventing them from being saddled by almost $4.9 million in riba-based debt. These loans, once paid back, are distributed to other Muslims students to support their education, and the cycle continues. This recycling of funds is a unique, one-of-a-kind model known as a Sadaqah Jariyah, or a continuous charity. 

Every Student Has a Story 

Some of the program’s beneficiaries have shared their unique experiences with Islamic Horizons. 

Abdulaziz: “I was 13 years old when the revolution began.”

At the age of 20, Abdulaziz, now 27, left Syria for the possibility of higher education in the United States. As he left his homeland, the deep impression of war remained in his heart.

“One of my high school classmates was kidnapped, and I lived in constant fear that the same could happen to me,” he said. “We faced frequent power outages, a deteriorating currency, and the constant threat of violence. Bombs fell from the sky, and one even struck my grandmother’s apartment while she and my grandfather were praying.”

Through the difficult times, Abdulaziz relied on his faith to sustain him. “I always remind myself that many others in Syria and Palestine endured far greater suffering, yet they remained resilient and steadfast. Their strength has been a profound source of inspiration for me.”

After leaving Syria, the road to education in America was not always an easy one. Abdulaziz explains, “There was a time when I considered leaving my program when I faced tough financial constraints.” 

In the end, Abdulaziz was able to fund his education in a halal manner as a recipient of an ACC interest-free loan. Now, this Columbia University graduate wishes to use his bachelor’s degree in architecture and his master of science degree in construction administration to help his home country.

“My professional aspiration is to go back to Syria, In Sha Allah, and participate in the rebuilding process,” he said. “I pray for Allah’s help in making this vision a reality and creating a model that can inspire communities globally.”

Abdulwaliy: “I discovered my role as a part of humankind. . . a slave of The Guardian.”

Abdulwaliy, 33, is a senior at Marshalltown Community College in Marshalltown, Iowa, majoring in Applied Mathematics with the dream of becoming a physician.  

Born and raised in Nigeria, he left his homeland behind, entering the U.S. on a student visa to pursue his academic aspirations. Abdulwaliy, a born helper, felt he needed to pursue the purpose that God had laid out for him. 

“I am inspired [by] the route of human discovery and family studies to aid our Muslim community,” he said. “I discovered my role as a part of humankind. . . a slave of The Guardian.”

Considering the high cost of education, he applied to ACC, firmly rooted in his principles of avoiding riba. His submission resonated with the ACC application committee and he was awarded financial support. 

This funding is now helping him obtain the education necessary to care for others. “I am inspired to seek knowledge that prioritizes humankind. I was accommodated,” he said. 

Encouraging others to donate to this Sadaqah Jariyah, he added, “I imagine such behavior as an extension on righteousness.” He went on to recite, “[those]. . . who give charity out of their cherished wealth to relatives, orphans, the poor, needy travelers, beggars, and for freeing captives” (Quran, 2:177).

Currently, Abdulwaliy looks to remain in the United States, and use his knowledge to support the ummah given his deep ties to the Muslim community in his adopted country. 

“I espouse a reality [where] I am interconnected,” he said. 

Mohammad: “Alhamdulillah, one thing I learned is that hardship builds a person.”

Mohammad, 27, is currently studying physical therapy at Hunter College in New York City. While he grew up in the suburbs of Brooklyn, the first five years of his life were spent in a village in Pakistan.  

When he began his pursuit of advanced academic studies, he realized the difficulties in avoiding riba.  

Through this trying time, he remained patient and steadfast. “Alhumdulillah, one thing I learned is that hardship builds a person,” Mohammad said. “There are too many blessings we overlook.”  

He found out about ACC from a friend, applied and was awarded a loan that allowed him to embark on the journey towards becoming a physical therapist. 

At one point, Mohammad feared that he wouldn’t be able to find a program that could accommodate both his spiritual and professional goals. As a proud Muslim, Mohammad said that ACC’s interest-free loans are a blessing.

“I believe [seeking knowledge] is one avenue for bettering oneself and fostering a means for receiving rizq [sustenance],” he said. “[This loan] enables me to have a career, which will, In Sha Allah, be a source from which I draw inspiration and confidence in order to make positive connections and efforts in the world.”

ACC strives to make positive change in the world through funding Muslim students interest-free. Many students have benefited from these loans which will facilitate the educational opportunities that will work to shape the students of today into leaders of tomorrow, In Sha Allah. 

Soraya Mitta is a freelance writer who is passionate about her faith.

The post Organization Funds Higher Education for Muslims Through Interest-Free Student Loans appeared first on Islamic Horizons.

By Hamza Mohammed

Mar/Apr 25

For many colleges and universities, Ramadan can be the busiest time of the year, attracting both Muslim and non-Muslim students alike. Many Muslim Student Associations (MSAs) hold special events and programs to help support Muslim students and faculty during Ramadan, as well as inform non-Muslim students and faculty about the importance that Ramadan holds for Muslims around the world. 

And the Muslim presence on college campuses throughout the United States is growing. One commentator, Amer Ahmed, noted, “On college campuses in the United States, Muslim Student Associations have more than doubled since 9/11, as now more than 400 local chapters exist.”

A 2019 Pew Research Center study revealed that 31% of Muslim Americans have a college degree, equating to roughly 1.25 million Muslims. And with so many Muslims seeking higher education opportunities, often far away from their homes, it can be difficult for Muslim students to find a sense of community, especially during important times during the Islamic year. Fortunately, many universities in the United States have established an MSA as part of the Muslim Student Association of the United States & Canada, established in 1963. 

Today, across the U.S., over 25% of universities have an MSA or a similar organization with this number growing annually. Many MSAs were created with the goal of working towards inclusion on campus by organizing weekly educational and community-building events for students to attend.

Below are examples of some North American MSAs and their Ramadan activities.

Rutgers University at New Brunswick (RU-NB) MSA

The Rutgers University Muslim Student Association (RU-MSA) serves one of the largest Muslim student organizations in the country. With roughly 6,000 Muslim students on a 44,000-student campus, Muslims account for almost 15% of RU-NB’s student body.

One of their founders is Imam Zaid Shakir (formerly Ricky Daryl Mitchell), who co-founded Zaytuna College, the first accredited Islamic undergraduate university in the U.S. When Shakir attended Rutgers University as a graduate student, he led a student movement encouraging people to divest from corporations that contributed to Apartheid in South Africa

“This protest, held at Brower Commons, remains an iconic chapter in Rutgers’ history,” said Zakariya Insanally, a RU-NB engineering sophomore, who serves as RU-MSA outreach coordinator. The MSA continues to host events at the same Brower Commons where Shakir led this protest movement.

RU-MSA, which has grown steadily since its founding over 40 years ago, has seven specialty teams, all dedicated to encouraging important Islamic values such as charity, professional growth, and tazkiyah (purification of oneself). The MSA hosts two to three events every week, each averaging 100-150 Muslim and non-Muslim attendees. 

During Ramadan 2024, RU-NB’s MSA partnered with several other organizations including the Muslim Public Relations Council, the Pakistani Student Association, and the Center for Islamic Life at Rutgers University to host iftars on the first three Thursdays of Ramadan, each serving over 400 students. 

For Ramadan 2025, the RU-NB MSA hopes to continue their current Ramadan programs and projects. “Our vision for Ramadan 2025 builds upon our past successes,” stated Insanally. MSA hopes to partner with more organizations to host larger iftars that will include pre-iftar events featuring local scholars and community leaders to enhance the Ramadan experience. They also plan to launch a new fundraising campaign to help ensure the sustainability of their events in the future. 

The University of Tennessee at Knoxville MSA

The University of Tennessee at Knoxville Muslim Students Association (UTK MSA), was founded in the early 1970s by the Muslim Community of Knoxville. Today, it has over 200 members. Events are hosted year-round and are open to all students that attend the school. Ramadan is their busiest time of the year. 

During the holy month, MSA hosts weekly halaqas (gatherings to study the Quran), daily Quran readings, sporting events, game nights, and lectures. Their most popular event during Ramadan is their annual fast-a-thon where non-Muslim students and faculty are invited to fast alongside Muslim students. At the end of the fast-a-thon day, UTK MSA hosts an iftar for all participants while also sharing some of the history behind the holy month and its attendant traditions.  

“We try to create a welcoming environment where people can meet Muslims and learn more about their religion,” said Ashraf Dkhiri, a junior accounting major and UTK MSA board member.

For Ramadan 2025, the UTK MSA hopes to focus more on Quranic readings and halaqas. They will also be hosting their 24th fast-a-thon and are expecting more participants in the event as the MSA continues to grow in size.

The Ohio State University MSA

Since its founding 30 years ago, the Ohio State University Muslim Student Association (OSU MSA) has seen a steady growth and has become a safe place for one of the nation’s largest Muslim student bodies. The OSU MSA hosts a variety of social events throughout the year including multiple jummah (Friday) prayers options to allow students to find a time that works within their schedule. Nearly 500 people attend jummah prayers weekly across campus.

Like many university MSAs across the country, Ramadan is one of the busiest times for the OSU MSA. They host an iftar every night from Monday to Thursday during the holy month that feeds 200 students as well as a taraweeh (night) prayer every evening. They also host halaqas between Maghrib and Isha prayers. “[Students] take the time out to chill and socialize with each other, building brotherhood and sisterhood,” said junior Daanish Khan who serves as the MSA outreach chair.

The OSU MSA also collaborates with the university to host an annual fast-a-thon where they invite non-Muslim students and faculty to fast along with the students. Like the UTK MSA, at the end of the fast-a-thon, the OSU MSA hosts an iftar for all of the participants. 

The OSU MSA hopes to collaborate with even more Muslim organizations across Columbus, Ohio for events during Ramadan 2025.

Texas A&M University MSA

The MSA at the Texas Agricultural and Mechanical (A&M) University In College Station works closely with their nearby local mosque. During Ramadan, the mosque partners with the students to host daily iftars for almost 300-400 people. Texas A&M students help to fundraise, cook, and clean up the iftars while other students lead Isha and taraweeh prayers there during the holy month. During Ramadan, MSA serves suhoor, the pre-dawn meal, every Friday.

“Our Ramadans are often the most active time for our MSA. It’s when we have the highest turnout and the most brotherhood/sisterhood throughout the school year,” said Hadi Tameez, a junior, and the men’s section social officer for the MSA.

The MSA also hosts an annual lock-in (Qiyam ul-Layl), where students spend the night praying, supplicating, and reading the Quran at the masjid. Besides religious activities, the participants take part in sports and video games as well. In addition, during Ramadan, halal dining halls at the A&M adjust their schedules to open earlier so that students fasting on campus can have access to meals for suhoor. The MSA also works with the local mosque to assist in hosting Eid Prayer and Festival. MSA members often serve on the planning committee to coordinate the event, and make up the largest group of volunteers for Eid as well.                                                                                                                                     

For Ramadan 2025, the Texas A&M MSA hopes to be able to offer iftar every night for all students and locals in the area. They are also looking to expand their suhoor program, as well as the halal food options on campus. With a rapidly growing Muslim community surrounding the campus, A&M’s MSA is also looking to host larger Eid, prayer, and social events with more options for students and residents to enjoy.

Creating A Community                         

Each MSA chapter celebrates Ramadan on campus in a unique way. Whether through events like fast-a-thons, or hosting iftar and suhoor for students, college MSAs across the country work tirelessly every year to make sure that Muslim students never feel alone during Ramadan.

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

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By Hamza Khan

Mar/Apr 25

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

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

From the Classroom to the Legislature

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

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

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

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

“Muslim Misfits” Make History 

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

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

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

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

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

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

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

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

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

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

Groundbreaking Muslim Women Paying it Forward 

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

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

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

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

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

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

By Sheima Salam Sumer

Mar/Apr 25

Douglas Johnson came to Islam after his experience teaching in Palestine. Imam Suhaib Webb, Amaal Melissa Toney, and Sha’Qira Holemon couldn’t believe in the Catholic doctrine of the Trinity in which God is both one unified being, and three distinct beings. Nicole Hawkins met a Bangladeshi friend who changed her perspective. 

According to the Huffington Post, an estimated 20,000 Americans convert to Islam every year, as of 2011. That’s 20,000 Americans every year who are learning to pray, learning to read the Quran, and fasting during Ramadan. Each convert – some prefer to use the term ‘revert’ –  has their own unique story and faces their own unique challenges. Ramadan especially can be a bittersweet time as they experience the bliss of the holy month while dealing with struggles inherent to navigating their new religion and its associated traditions. 

Islamic Horizons spoke with Muslim American converts to learn more about their experiences.

Positive Interactions with Muslims Inspire Some to Convert 

Many converts come to Islam because of Muslims they meet. Douglas Johnson from Ottawa, Ill., was attracted by the good manners of the Muslims he met in Palestine. While working as a teacher there, he was impressed by the students and people’s maturity and goodness. “I felt very welcome. I was attributing it to Islam, which was right,” he said.

Nicole Hawkins from Baltimore, Md., had an online Bangladeshi friend who was Muslim. She became curious about his beliefs and so she bought a copy of the translation of the Quran. What she read made sense to her. The stories of the Prophets moved her. The biggest factor in her conversion was Islam’s teaching that life is a test. Growing up, Nicole, who lost her mother to suicide, always wondered why life was so difficult. She found the answer in Islam. “It’s because Allah puts trials and tests in our way to bring us closer to Him,” she said.

Kareem Muhammad Ali* from Traverse City, Mich., was attracted to the sincerity he saw in Muslims. As a child, he observed hypocrisy in the church. As a result, he left organized religion until he met Muslims in Michigan and learned about Islam. Like Nicole, the people and the Quran inspired him. He especially liked that the Quran is still in its original language. He began exploring mosques and meeting imams. “It was crazy clear that this felt right,” he said. “There was an absence of hypocrisy; there was one clear path. It felt like returning to a place that I could be proud of and give me some forward direction.”

Muslim Converts Resonate with the Islamic Concept of God and Prayer

Many Christians convert to Islam because of Islam’s clear concept of God. The renowned Imam Suhaib Webb from Oklahoma City, Ok., told the Deen Show he converted to Islam because the Catholic concept of the Trinity didn’t make sense to him “I just wasn’t able to digest that God could be three or one of three,” he said.

Similarly, Amaal Melissa Toney from Manhattan, N.Y. could not understand how Jesus prayed to God when he was also God. Sha’Qira Holemon from Richmond, Va., felt that the Trinity and God having a son didn’t make sense. Douglas resonated with the fact that Islam viewed Jesus as a prophet, rather than as God or the son of God.

Luke Hodel* from Mechanicsville, Va., was attracted to Islam by the five daily prayers. He was raised as “a Christmas and Easter Catholic” who went to mass only on holidays. “I liked the idea of remembrance  every day,” he said.

Finding Community and Navigating Challenges During Ramadan

Many find solace in the sense of community during Ramadan. Amaal reminisced about her Ramadan in different locales. She loves how Muslims come together to give out dates, water, and to share iftar meals. “I’ve seen it in Egypt. I’ve seen it in Georgia. I’ve seen it in South Carolina, New Jersey, and New York,” she said. “You’re gonna get that same experience no matter where you are – that sense of community, love, and giving.”

Like Amaal, Kareem experienced Ramadan in many places. Wherever he went, he always found a mosque that welcomed him. He shared that he’s always able to find a good mosque and the vibe is always “welcome my brother, let’s do this thing together.” During his first street-wide iftar in Egypt, he felt cared for. “It was incredible. I was welcomed. I didn’t need anything,” he said. 

Douglas experienced his first Ramadan in Palestine before he became Muslim. His colleague invited him to a community iftar. When he entered the cafeteria, he didn’t know what to expect. He sat in rows with Muslims who had been fasting all day. Despite not being Muslim, he felt welcomed. There was no sense of distinction between him and the Muslims. It didn’t feel strange that he was participating in a Muslim ceremony; it felt natural. “Being treated like a Muslim before I was Muslim was really special to me,” he said. 

For Kareem, suhoor (the pre-dawn meal) is one of his favorite parts of Ramadan. He enjoys waking up early and eating with people he loves. “We say al-Ḥamdu lillāh for this blessing,” he said. “We prepare for the fast and get into that rhythm. Then, when fajr happens, it’s game on.”

Kyle Bayer from Delray Beach, Fla., whose wife inspired him to convert, said he enjoys bonding and connecting at iftar dinners. “I could speak to others freely about my experience fasting and they did the same with me,” he said.

Converts Face Unique Challenges Especially During Ramadan

As strong as the sense of community is during Ramadan, new converts to the religion still deal with certain struggles. Imam Suhaib Webb recalled that he felt “terrified” during his first Ramadan. He actually hadn’t known much about fasting when he converted at the age of 20. He felt he wasn’t just converting to a new religion, but to a new community. He describes all the Muslim cultures he encountered as a “religious Times Square.” On top of that, he was constantly bombarded with questions about how and why he converted which made him uncomfortable. 

He found consolation in the hadith that Ramadan is a month of patience. He kept going to the mosque, praying tarawih (night prayers), and reading the translation of the meaning of the Quran in English, which really helped. “Alhamdulillah, man that helped me,” he said. “That first Ramadan ended up being a great blessing for me.” 

The act of fasting alone can be difficult for some  converts, especially those who are participating in Ramadan for the first time. “I struggle with it,” Douglas said. “[But] the more Muslims I have around me fasting, the easier and better it is.”

Others simply adjust. For Amaal, fasting has been easy overall, but was challenging in the past because of her anemia which she is now able to manage. Kyle fasted for the first time last Ramadan and enjoyed it. “I can’t wait to fast this upcoming Ramadan,” he said.

Sha’Qira, however, finds Ramadan to be bittersweet. Due to her medical condition, she can’t fast. She expressed that she often feels disconnected from Ramadan. To cope, she reads more Quran, listens to nasheed (Islamic songs), and prays more. She tries to go to the mosque to meet  Muslims but is often thwarted by her social anxiety. “I’m afraid of people, so it’s hard,” she said.

Fasting isn’t the only aspect of Ramadan that can be hard. 

Nicole shared that while she loves fasting because it increases her God-consciousness, Ramadan can be very lonely. Many don’t have the privilege of practicing with their families the way native-born Muslims do. She wishes more Muslims would invite converts to their homes for iftar, and that mosques had more fun activities during the month.

Finding Deeper Meaning in Ramadan

Even before Kareem officially became Muslim, he would fast in solidarity and respect with his Muslim friends. He learned about the value of fasting, being pure, and the spirit behind the practice. He learned that fasting is not just a group activity, it’s also a “solo adventure.” 

He enjoys the solo aspect of Ramadan. “Doing the iftar together is awesome,” he said. “But then I like to find my center, when it’s just me and Allah.” 

Last year, Kareem read through the Quran a few times. He says there’s always something new to catch. He listens to the Quran in Arabic as he reads it in English, following the words with his hand. To improve this practice, Kareem  is currently studying Arabic and sees a mentor regularly.

Like most Muslims, converts see Ramadan as a month to get closer to God, to purify, and to grow. “Ramadan is a month of self-reflection and a chance to become closer to Allah,” said Luke. 

For Sha’qira, Ramadan means devotion, sacrifice, and being thankful for one’s blessings. 

Amaal is especially fascinated with the Night of Power. “It’s a time when you can ask Allah and seek Laylatul Qadr [the Night of Power],” she said. “There are so many benefits in reaching it because of how many of your sins can be removed. It’s like you’re cleansing yourself.”

For Kyle, Ramadan is about commitment, mental endurance, and introspection. Fasting made him feel more grateful. “Ramadan is a special place in time that allows you to embark on self-introspection,” he shared. “It offers the questions [like] ‘Are you truly being the best version of yourself? Can you still make positive changes in your life?’”

Imam Suhaib Webb describes Ramadan as “a great opportunity to make up for mistakes made in the past and to create a new capacity to continue to grow for the future.” 

*Some names have been changed for privacy.

Sheima Salam Sumer is the author of How to be a Happy Muslim Insha’Allah (2014) and The Basic Values of Islam (2021). She is also a tutor and life coach.

The post Eight Muslim Americans Converts Share Their Ramadan Experiences appeared first on Islamic Horizons.