By Maariya Quadri

Jan/Feb 25

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

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

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

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

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

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

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

Muslims and AI

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

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

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

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

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

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

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

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

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

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

AI Can Still be Advantageous to Muslims

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

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

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

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

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

The post AI and Islam appeared first on Islamic Horizons.

By Marium Zahra

Jan/Feb 25

After Sept. 11, 2001, Muslims across the country faced hate crimes and bigotry. There was an increase in racist attacks, and xenophobia against people who identified as Muslim, came from Muslim countries, or simply looked brown. 

Consequently, the years following 9/11 have been a time of distress, fear, and discrimination for Muslims. But in recent years, as blatant Islamophobic  bigotry is correctly acknowledged as socially unacceptable, this open discrimination has been transformed into microaggressions across the country, especially in school classrooms. 

Microaggressions are a form of inconspicuous discrimination. These are behaviors, whether intentional or unintentional, that communicate hostile or negative attitudes toward culturally marginalized groups. In classrooms, microaggressions can look like small jabs or pointed comments singling out the race, religion, or ethnicity of a student or a group of students. These remarks often stem from  essentializing misconceptions, presumptions, and/or stereotypes.

With the rise of Islamophobia in recent months due to the ongoing genocide in Palestine, Muslim high school students living in the West feel the effects in their everyday lives. Many no longer view school as a safe place to learn and grow. Instead, classrooms are tainted with discrete discrimination from peers and sometimes even administration and teachers. For example, Muslim students, especially women and girls across the country, deal with a condescending view of Islam that casts them as oppressed and forced by religious commandment. These stereotypes are both deeply harmful and based on incorrect, orientalist tropes. 

“My peers have made fun of me for practicing salah and for wearing the hijab, mocking my religious practices,” said Homa Massood, a senior at Skyview High School in Billings, Montana. “Some self-proclaimed ‘concerned’ teachers have openly criticized my belief system, calling practices like wearing the hijab and fasting during Ramadan ‘barbaric.’” 

Hana Haque, a senior at Folsom High School in Folsom, California said she has also been attacked with religiously-motivated actions and comments that seek to demean her faith as a Muslim woman.  

“I am more often the target of sexual or lewd comments during school,” she said. “[A male student] taller and bigger than me [grabbed] my arm as I walked by his friends and his table during lunch and [called] me ‘cute’ and [asked] for my number. I wear hijab and have never seen them before in my life. I looked visibly uncomfortable.” 

For some Muslim students, like senior Suleikha Hakim of Columbus, Ohio, academic spaces are more unforgiving when they make mistakes. Discrimination is something they have become used to. 

“I can feel how differently [students] treat me compared to others,” Hakim said. “People will act normal around other people, but when it comes to me, [they’re] harsher.” 

California sophomore Syeda Ali admitted she’s used to this treatment. “Peers and elders often make these religious jabs at me, but I’ve become desensitized,” she said. 

Ali also noted the familiar feeling of being a Muslim in America, as though you should be ashamed of your culture and religion and should feel compelled to suppress your origins to feel accepted and included. 

“I was targeted as a victim of bullying at a young age due to my appearance and identity,” she said. “Growing up, there wasn’t much I could do as. . . I was pretty much an outsider.” 

Some students said that they’ve been classified with incorrect racial categories, ethnicities, or nationalities due to stereotypical assumptions from authority figures. This type of racism, whether intentional, is a result of the ignorance that many Americans have regarding Islam and/or Muslim culture and tradition. This discrete discrimination is also primarily rooted in the way Muslims have been either misrepresented or completely ignored by mainstream media. 

“Teachers and administrators often reference me in discussions about Middle Eastern countries I’m not from, like Iran or Saudi Arabia,” said Massood. “A few have even made comments about me being from ‘the desert’.”

When school officials incorrectly generalize Muslim students, it demonstrates to other students that they can make the same ignorant or harmful assumptions, all of which contribute to making the classroom an unsafe or an unwelcoming place for Muslims.

As a Pakistani American, Muslim high school student from Texas, I know firsthand how damaging microaggressions can be, and how normalized they have become. While working on a portrait of my father in class in December of 2023, an instructor approached me and asked if I “was drawing Hussein” with no other context. At the time, I didn’t even know how to react, so I brushed it off. Later, I realized my teacher had just said the first brown name he could think of. 

Throughout ninth grade, I was threatened by school coaches during Ramadan while participating in my school’s volleyball program. On an out-of-season conditioning day, I let my coach know that I could not run because I was fasting. Instead of allowing me to sit out, he implied that if I didn’t play, some of the newer girls would take my spot.

This experience showed me that my identity as a Muslimah was not respected in my school environment. And I am far from alone in these experiences. High school students across the country say that microaggressions take a toll on both their mental health and their ability to perform in school.

“The constant mockery and disrespect made me feel isolated, misunderstood, and unwelcome in spaces that should have been supportive,” said Massood. “When Muslim students are constantly questioned or belittled for their beliefs, practices, or appearance, it sends the message that their identity is something to be scrutinized.”  

Haque agreed with this sentiment. “They repress Muslim students’ personalities and silence their voices. Muslim students won’t be as comfortable if they’re constantly attacked in school,” she said. 

While microaggressions might be brushed off as harmless by teachers, administrators, or other school officials, they should not be overlooked given their detrimental effects on Muslim students. These actions make students feel like they shouldn’t participate in class discussions, that their opinions don’t matter, or that they simply don’t belong in an American classroom. Most of all, microaggressions against school-aged Muslim Americans make students feel like outcasts in environments that should be inclusive. Worse still, silent discrimination of this kind makes students feel like they can’t respond, fight back, or stick up for themselves out of fear of facing further discrimination or being labeled as overly sensitive. 

“When I reported the incident to my teacher, rather than receiving support or intervention, I was told to ‘get thicker skin.’ This lack of support from school staff only heightened my sense of vulnerability and fear for my safety as a Muslim student,” said Massood.

Combating Microaggressions Against Muslim Students

To make matters worse, in 2024, Republican lawmakers in Florida, Texas, Tennessee, and North Carolina introduced anti-diversity legislation designed to repeal protections for vulnerable groups like Muslim Americans throughout the American school and university system. Predictably, the result of this legislation was that discrimination against marginalized students increased throughout the year. Now, more than ever, we must combat microaggressions against Muslim Americans in our schools.

Educators can help by promoting diversity and inclusivity inside their classrooms instead of ignoring or suppressing racial, or religious, or ethnic differences among the student body. Educators should foster an environment where every student feels like their cultural, linguistic, and religious backgrounds are recognized, instead of ignored. 

With the recent rise of anti-Critical Race Theory laws and book bans, it is also important to allow students to have open discussions in the classroom. Students should never be silenced for speaking out about their culture. Schools should diversify the curriculum in a way that doesn’t whitewash or antagonize the history of Muslim countries or overlook the unique contributions made by Muslim Americans.  Teachers should discuss the practices and beliefs inherent to Islam while also identifying what microaggressions look like in order to reduce these occurrences and the harm they cause. Most importantly, schools should give students the ability and confidence to take action against discrimination instead of brushing off their experiences. 

“Having a classroom that places diversity and inclusivity at the foundation is paramount. Students need to know that they are valued in their classes. It makes them feel seen, heard, and safe,” explained Rebecca Prado, an educator from El Paso, Texas. 

Microaggressions against Muslim students have been prominent and normalized in classrooms for far too long. The time to end discrimination is now.

Marium Zahra is a 16-year-old independent journalist working from the Frontera in El Paso, Texas. Marium works with local magazines, nonprofits, anthologies, and organizations that protect social justice. Her work has been seen in Business Insider, Yes!, The Nation, PrismReports, Chalkbeat, The Progressive Magazine, El Paso City Magazine, and more.

The post Microaggressions Against Muslim Students Are Taking Over High School Classrooms appeared first on Islamic Horizons.

By Nadia B. Ahmad

Nov/Dec 2024

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By Najia Shuaib

Nov/Dec 24

Josh Berer, initially interested in graffiti, got his formal exposure to calligraphy during one of his college Arabic classes. When the professor played a video of a calligrapher writing the Arabic alphabet,  the written word immediately spoke to him, and he became determined to learn the craft by himself. He has never looked back. 

English-German on one side, and Hungarian-Russian on the other, born to a mother who was a professor of Islamic art history, Berer seemed destined to become an Islamic traditional artist. 

Among a few handful practitioners of Arabic calligraphy in the U.S Berer graduated in Arabic and Islamic Studies (University of Washington) and completed his Master’s in Central Asian languages (Indiana University). His timeline goes like this: a 2005 venture to major in Arabic at the university level, a 2007 move to Yemen to study Arabic full-time while taking beginner’s calligraphy sessions, and a 2009 trip to Istanbul that eventually turned his interest into a real passion. 

During his stay in Istanbul, a chance meeting with one of the calligraphy world’s most respected voices changed the course of his life. He said, “Josh! If you’re serious about this art, look up [America’s master Islamic calligrapher] Mohamed Zakariya when you get back to America.” Upon return, Berer packed up his bags and moved to the District of Columbia to be a full-time apprentice under Zakariya’s guidance and teaching. 

His 18-year journey, traveling through four countries and three languages, finally culminated in July 2020 when Zakariya awarded him Ijazah (master calligrapher’s license) in the Thuluth and Naskh scripts.

Exhibitions

Josh has exhibited his work extensively. However, two experiences stand out as remarkable in his memories. First, the Sharjah Calligraphy Biennial of 2022, where he exhibited alongside some of the most engaging and creative Arabic calligraphers working today, including Yemeni master calligrapher Zeki al-Hashemi, one of his earliest mentors. Driving across the UAE and visiting calligraphy festivals spread over three of the emirates was quite an experience for him. 

The second was the Reed Society for Sacred Arts show “Living Line, Living Legacy,” which showcased the works of Zakariya and his graduated students Nihad Dukhan (professor of mechanical engineering, University of Detroit Mercy),Elinor Aishah Holland (a New York-based freelance lettering artist), Nuria Garcia Masip (a Spanish calligrapher of Arabic calligraphy), Pablo Khalid Casado (a Spanish master calligrapher), Manzar Moghbeli (a noted practitioner of Nasta’liq), Deniz Öktem Bektaş (an internationally recognized and classically trained Arabic calligraphy artist), and Berer himself — an exhibition by an extremely honorable group of calligraphers about which, he says, he was honored to be a part of.

The Journey Begins

Berer shares some great insights about learning Arabic calligraphy in this country. After starting his journey, he soon realized that “here in America no tools or ready-made supplies could be bought, so anything required must be made from scratch, at home. This requires a fair bit of innovation, alongside the traditional strategies, as the means and proper materials are not always available.” So, one must improvise. He also had to learn the fundamentals of the other, related art forms: the dyeing of paper, making of ink, paper marbling, etc. “That comes slowly, over time, and through much experimentation and waste.”

His first lesson with Zakariya will always be a captivating memory. He began with the traditional Ottoman curriculum by writing a du‘a (Rabbi yassir wa la tu‘assir [O Lord make it easy and not difficult) and the first half of the alphabet’s letters in the Thuluth and Naskh scripts. Zakariya cut two reed pens for him, one for each script, and wrote the lesson out with added measurement dots in red, while Josh carefully watched the master’s hand movements. The assignment was to attempt to copy it and bring it back the following week. 

In the next session, he would correct his lesson to attempt it again. That practice continued week after week until it was written more or less perfectly, as are the letters. This system has reliably taught calligraphers for 500+ years. 

After the rest of the alphabet, he needed to practice a long series of prescribed phrases, verses, and hadiths before getting his Ijazah in 2020. Berer is currently preparing another Ijazah piece for the Taliq script, the most difficult style to master. Given this reality, students are often advised to wait until one is an accomplished calligrapher before embarking upon it.

Why He Pursues Calligraphy

Discussing the responsibilities to preserve this sacred art in North America, Berer elaborates openly, “I work an extremely analog job in an extremely digital world. I cannot preserve traditional calligraphy techniques if the next generation of artists is not interested in learning them.” He and other North American traditional Islamic calligraphers are trying their best to produce quality work and continuously writing or speaking about these processes on different platforms. However, he believes that the next generation must be interested in learning this sacred art. 

He admits that working with these techniques isn’t easy. It also takes a lot of steadfastness and resolution to keep practicing. But in the end the ultimate reward is producing decent art pieces by following the path of great masters, working days and nights to keep this sacred art alive, and leaving a good legacy behind to inspire future generations — a long hard road with no shortcuts, but it’s worth the effort. 

Berer has also done extensive graphic design for clients to produce calligraphy for digital applications (e.g., websites and logo design, etc.) in the past, but now prefers to handle just the calligraphy portion and then pass it on to a professional graphic designer who can integrate it into its final context. He thinks that instead of consuming his time on the computer, he should focus more on calligraphy.

He adds that there is limited exposure/knowledge of traditional Islamic arts in the U.S., but there is also tremendous public curiosity and interest, which means that “when people go looking for someone who can practice these arts, they often end up in contact.” Though, a relatively small group of artists is practicing these traditional arts in North America, but everyone is very supportive and helpful. He believes that the future of Islamic art in the U.S. depends on what Muslim Americans want it to be. “The Muslim community is still young in this country, and the arts are often less of a focus for younger communities when it comes to where to direct resources.” 

As a result, interested budding artists often face difficulty in finding the right resources for guidance, people who can help or direct them, and see very few inspiring examples around them. It isn’t anyone’s fault, he says. There’s just an absence of guidance. But there is a large degree of interest in learning Islamic traditional arts, and that must be encouraged and nurtured. “This means bringing in artists from outside to conduct workshops, as well as a strong will in students to travel and learn languages to pursue this form of art. It also means parents willing to support their children in non-STEM career paths as well.” 

In a detailed piece of advice for interested people, Berer recommends looking at what they’re hoping to get out of it and the level of commitment (both time and money) they’re ready to devote. “For those just looking to get their feet wet and see how it goes,” he suggests taking an online course with the Deen Arts Foundation can be a great start. “For those interested in devoting a little bit more to it, several organizations or individuals are offering two-week summer traditional art tours of Istanbul. 

“They arrange visits to the studios of calligraphers, Tezhip (ornamentation) artists, paper marblers, and bookbinders across the city for workshops and lessons. These tours help [one] to get acquainted with the city and its art scene. Staying an additional two weeks to make personal contacts with the calligraphers and artists one met along the way can prove to be very beneficial in the long run.” 

Istanbul is a vibrant, international community of people who have moved there to learn the Islamic arts. After a month of doing art there, one can make sufficient contacts and formulate a path to move forward as an apprentice student of the classical arts, even from abroad. 

For those interested in a career change or a life devoted to the traditional Islamic arts, Berer highly recommends either pursuing a degree program from Fatih Sultan Mehmet Vakıf University (Istanbul) or from the Kings Foundation School of Traditional Arts (London). He also suggests that moving to Istanbul for three or five years to apprentice with a teacher full-time can make this journey quicker, smoother, and more fruitful.

Najia Shuaib is a multifaceted freelance writer, visual artist, calligrapher, and Arabesque designer with a deep passion for Islamic traditional art. Her career has been dedicated to exploring the art, architecture, and archaeological history of the Middle East and Southeast, West, and Central Asia. She is now turning her attention to North America’s Muslim artists and the rich Islamic art collections featured in its museums.

The post Learning Islamic Calligraphy in North America  appeared first on Islamic Horizons.

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

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

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

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

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

Background Information

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

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

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

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

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

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

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

Similarities Between Halal and Kosher 

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

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

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

Differences Between Halal and Kosher

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

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

Challenges      

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

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

Kosher Isn’t the Same as Halal

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

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

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

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

The post Halal Isn’t the Same as Kosher appeared first on Islamic Horizons.

By Samar Majaideh

Nov/Dec 2024

Creating the “Teaching Palestine Toolkit,” which explores Palestine’s history through Islamic values and principles, has been an incredibly fulfilling journey. The goal was to develop an innovative educational resource that deeply engages educators and learners with this land’s history and culture. Rooted in Islamic values and principles, it’s designed to surpass traditional educational methods by offering a comprehensive and meaningful exploration of the Palestinian narrative.

The ongoing genocide in Gaza has moved millions of Muslims and compassionate individuals worldwide to show solidarity and support for Palestine. We have an amana (trust) to expose propaganda and disinformation, counter mainstream media narratives, and correct educational texts. Being originally from Gaza, I feel an added layer of responsibility and a deep connection to this project based on the transformative power of education. It’s a privilege to spearhead this initiative, dedicating my expertise and energy to bring it to life and promote it within Islamic educational institutions for implementation and continuous improvement.

Although the toolkit is still in the research phase, its projects and programs are guided by rigorous research. The focus is on ensuring the it meets K-12 classrooms’ unique needs and bridges the gap between research and practical application. By thoroughly understanding the educational environment and integrating feedback from both educators and learners, we aim to create an impactful and relevant resource.

This project is part of a broader initiative to capture and teach about various pain points and oppression situations within the ummah and beyond. The Islamic Schools League of America (ISLA) began with Palestine due to its profound significance in Islam and to Muslims, its over 75-year-long struggle, and the historic pattern of imperial and colonial forces attempting to control it, from the Crusaders to the present day. This toolkit aims to honor Palestine’s enduring legacy and bring its rich history and current realities into the educational discourse.

One of its main objectives is to strengthen Muslim students’ faith and identity and revive a sense of ummatic connection, underscoring the principle that if one part of the ummah bleeds, we all bleed. By sharing stories that exemplify perseverance, courage, and contentment with God’s decree, we remind students of the sacrifices made by the Companions. These narratives serve as powerful teaching moments for educators to utilize in their classrooms.

Each of us can show support while witnessing the ongoing heart-wrenching atrocities and fight feeling helpless. Everyone has a role to play and needs to be creative and strategic in activating it to stand on the right side of history.

It’s a privilege to lead this effort, knowing that each small step in education can contribute to a larger movement toward justice and understanding. Together, we can leverage our collective skills and resources to create a profound impact by ensuring that Palestine’s story is told with the depth, respect, and authenticity it deserves. This toolkit is not just an educational resource; it is a testament to our commitment to truth, solidarity, and the relentless pursuit of justice.

Vision and Mission

The vision is to elevate Islamic education by using Palestine’s history and its significance in Islam as a central case study. It aims to interweave core Islamic values, among them justice, perseverance, and dignity, thereby strengthening students’ faith, identity, and connection to the global ummah.

Its mission is to give educators a well-founded collection of resources for teaching about Palestine’s past and present, grounded in an Islamic worldview. This underscores the importance of an informative and transformative educational approach to create a more informed, empathetic, and socially responsible generation.

Guiding Principles

The toolkit’s guiding principles ensure that the educational material is both comprehensive and deeply impactful. These principles include:

• Justice. Emphasizing fairness and equity in understanding Palestine’ historical and current realities. 

• Perseverance. Highlighting the Palestinians’ resilience in the face of adversity to teach students the importance of steadfastness and endurance, reflecting on the struggle’s spirit, and encouraging the learners’ own resilience.

• Dignity. Upholding the respect and honor of all individuals involved in the Palestinian narrative. This fosters empathy and respect for all people.

• Empathy and Compassion. Cultivating empathy and compassion by presenting the human stories behind the Palestinian struggle so students can understand the Palestinians’ lived experiences.

• Critical Thinking and Inquiry. Encouraging students to engage critically with the material, question sources, and explore different perspectives to develop analytical skills.

Comprehensive Components

The “Teaching Palestine Toolkit” is built on research and curation, resource evaluation and integration, and training and dissemination.

• Research and Curation. We prioritized conducting thorough research and learning the stakeholders’ insights. Focus groups with middle and high school teachers revealed their views and if they had integrated it into their classrooms, their plans to do so soon, and the expected challenges and limitations.

Interviews with principals and school heads, as well as a gap analysis, gave us some insight into making the toolkit effective and relevant. Consulting seasoned educators, Islamic school leaders, and those directly affected by the Palestinian struggle enables the toolkit to provide a well-rounded educational experience.

The curation process involved carefully selecting and organizing these resources to create a rich content. The research component involved a thorough process of gathering comprehensive and accurate resources. 

• Resource Evaluation and Integration.The gathered resources were subjected to a thorough evaluation process to ensure they aligned with educational standards and met the stakeholders’ needs. This involved organizing the materials logically and making them accessible and relevant for classroom use. The goal was to create a seamless experience for educators so they could easily integrate the materials into their teaching.

The toolkit includes interactive maps that show the historical changes in Palestinian territories, video interviews with Palestinian families sharing their personal stories, and detailed lesson plans that align with educational standards for history and social studies classes.

The integration process also involved ensuring that the resources were structured in a way that encourages critical thinking, empathy, and a commitment to social justice. By presenting the materials in an engaging and user-friendly manner, the toolkit fosters a deeper understanding of Palestine’s historical and current issues.

• Training and Dissemination. To maximize the toolkit’s impact, educators received comprehensive training and ongoing support in the form of relevant workshops, webinars, and interactive sessions. They practiced facilitating discussions about sensitive topics related to Palestine and participated in interactive webinars on using the included digital tools to create engaging lessons.

Educational Philosophy

The toolkit’s underlying philosophy provides an educational experience that is both informative and transformative. It encourages participants to explore the intersections of history, culture, religion, and socio-political dynamics, thereby fostering a comprehensive understanding of the Palestinian narrative.

By addressing the participants’ emotional well-being, this holistic approach promotes a balanced approach to sensitive subjects, thereby enabling users to navigate emotional landscapes and acknowledge the human aspect of the Palestinian experience.

A lesson plan might include students analyzing primary sources, such as letters and diaries from Palestinians, to understand their personal experiences. This could be followed by a reflective exercise of discussing how these stories make them feel and how they can support justice and peace.

The “Teaching Palestine Toolkit” shows that understanding Palestine’s complex issues requires a holistic, empathetic approach rooted in justice and understanding. It is designed to enlighten, engage, and empower users to acquire a nuanced understanding of Palestine and instill core Islamic values. Through this toolkit, educators can nurture informed, empathetic, and socially responsible students who are deeply connected to their faith and committed to global justice.

Our well-researched, carefully curated collection of resources aims to fill educational gaps, counter misinformation, and provide a comprehensive view of Palestine. This transformative educational journey stands as a powerful tool for educators, opening their students’ minds and hearts and empowering them to advocate for justice and peace.

Imagine a classroom in which students use the toolkit to create a multimedia project that showcases Palestine’s history and culture – maybe creating a digital timeline of key historical events, producing a short documentary featuring interviews with Palestinians, and organizing a community event to share their findings. Such activities not only deepen their understanding of the subject, but also foster a sense of connection and responsibility toward global issues.

The “Teaching Palestine Toolkit” embodies a vision of education that is dynamic and deeply rooted in Islamic values. It serves as a comprehensive resource for educators seeking to provide their students with a rich, informed, and compassionate understanding of Palestine, its people, and its significance in the broader context of Islamic and global history. Through this toolkit, educators are empowered to inspire their students to become advocates for justice, peace, and understanding in an interconnected world.

Samar al-Majaideh,Ed.D., is project director, and research project manager at the Islamic Schools League of America (ISLA).

The post Elevating Islamic Education Through ISLA’s “Teaching Palestine Toolkit” appeared first on Islamic Horizons.

By Misbahuddin Mirza

Nov/Dec 2024

As the sun struggles to rise over a slumbering New York City, Bibi Khan, a Guyanese American Muslim, arrives for work and walks deftly toward JFK International Airport’s Terminal 4. It’s Ramadan, and she has just started her fast. Entering the brightly lit terminal, she passes the donut store, takes the elevator to the fourth floor, walks past the seemingly unending rows of airline counters with background walls of brilliant display screens using the latest nanolumens technology and finally makes a sharp left just before the TSA security check-in.

Here, in the small multi-faith chapel, are rows of prayer mats laid out facing the qibla. She offers her fajr prayer and then heads to work at Delta Airlines’ security, where she has been employed for over five years. “This mosque is a blessing for me. If this wasn’t here, I wouldn’t be able to offer my daily mandatory prayers,” said Khan. 

Terminal 1 also has a small prayer space set aside for Muslims.

Imam Essam Mahmoud, a Cairo native who leads prayer services, is part of the four-member JFK Masjid Board. Mahmoud, who has an undergraduate degree in accounting and a master’s degree in hotel management, has worked for 15 years as a load controller in Swissport, Egypt Air, Kuwait Airlines and Caribbean Airlines. During Ramadan, a few Muslim airport employees sponsor a daily iftar which is open to Muslims and non-Muslims alike. 

Four prayer rooms are set aside in Terminal 4 for Catholics (Joseph, Father Cezariusz Jastrzębski), Protestants (Rev. Romeo K. Dabee), Jews (Rabbi Dr. Ari Korenblit) and all other faiths, respectively. The first three chapels are always deserted. Father Cezariusz’s weekly congregation sometimes manages to get up to five attendees. But record Muslim attendance has made the fourth chapel burst at its seams.

A 2015 TIME Magazine article stated, “The JFK International Islamic Center is part of a larger chapels area at JFK’s Terminal 4, which was built in 1955 to house a general Christian place of worship. It was remodeled in 1966 to include Catholic, Protestant and Jewish prayer spaces, and in 2001 a separate multi faith room was built to meet rising demand for a prayer space for the terminal’s Muslim, Hindu and Sikh travelers and workers, nearly a decade after the United American Muslim Association first proposed the idea. Services were intermittent and run by volunteers at first, but when [Ahmet] Yuceturk joined as the prayer space’s first full-time imam in 2008, the room became a full-fledged mosque. Since then, attendance has risen steadily, with Muslim airport workers spreading the word” 

Muslims Outgrow the Space

A lot has changed in the intervening nine years. The weekly jummah prayers see a huge congregation exceeding 150 people. You see Muslim airport workers walking briskly to the Terminal 4 mosque. The mosque operates inside the approximately 25 ft. x 25 ft. multi faith room. The airport’s Muslim workforce has now grown to a point where the worshipers can barely fit in this space. The flexible wooden divider between men and women has to be shortened on Fridays, thus cramming the women into an even smaller space. It’s said that during Ramadan, the congregants overflow into the adjacent corridor.

The diverse array of Muslims congregating for Friday prayers is simply amazing. M. Aminul Islam, a Bangladeshi American, has worked with Smarte Carte – a company that rents luggage carts to travelers – for two and a half years. Mohammad Mridha Jasim, another Bangladeshi American Muslim, assists travelers with disabilities. Muslim airport employees of various ethnic backgrounds stand shoulder to shoulder, united in acknowledging the Creator’s sovereignty and unity.  

The Muslim worshippers have some concerns and comments about some of the hardships they face. For example, they’ve pointed out that they have to compete for scarce space with several other religions’ worshippers whose loud music interferes and disturbs their prayer services, while the three seldom-used neighboring chapels stand empty. They also feel the need for a dedicated bathroom with a foot washing sink for their pre-prayer ablutions, that commuting to the mosques in either Terminal 4 or Terminal 1 is sometimes quite difficult due to the schedule of AirTrain (the shuttle between terminals) and the associated walking time during their limited lunch break. 

Given the acute insufficiency of prayer space, they would like a larger area to meet the growing community’s needs, or at least on par with that allotted to the Christians and Jews. As an interim measure, they suggested granting permission for temporary use of those three chapels during the peak times of Friday afternoon and during Ramadan. 

The Port Authority of New York and New Jersey is currently spending a massive $18 billion on building new terminals and upgrading other airport facilities. Hopefully they will have the heart to listen and cater to the needs of its Muslim airport employees by providing a spacious dedicated mosque with a bathroom in each JFK terminal.

Misbahuddin Mirza, M.S., P.E., is a licensed professional engineer, registered in the States of New York and New Jersey. He served as the regional quality control engineer for the New York State Department of Transportation’s New York City Region. He is the author of the iBook “Illustrated Muslim Travel Guide to Jerusalem.” He has written for major U.S. and Indian publications.

The post Muslim Workers at JFK Airport Yearn for Improved Prayer Accommodations appeared first on Islamic Horizons.

By MYNA Staff

Nov/Dec 2024

This year’s Muslim Youth of North America (MYNA) programs at ISNA’s 61st Annual Convention were an unforgettable event. Thousands of youth from across the country gathered under the theme, “Unity in Faith: Journey to Victory.” The program featured 17 engaging sessions, each drawing over 500 attendees, and covered critical topics of spiritual growth, unity, and overcoming challenges. Esteemed speakers included Imam Zaid Shakir, Mufti Hussain Kamani, Shaykh Abdulnasir Jangda, Shaykha Iesha Prime, Shaykha Haifaa Younis, Imam Mohamed Magid, and Dr. Yasir Qadhi.

The theme resonated deeply with the attendees, emphasizing the power of collective effort, transcending cultural and personal differences, and fostering harmony within the Muslim youth community. “Journey to Victory” symbolized each individual’s personal and spiritual growth, a collective push toward overcoming internal and external trials.

“The MYNA program was truly the highlight of the entire ISNA Convention,” shared Saleh, a program attendee. “Each session was deeply moving and incredibly powerful. It wasn’t just about learning facts—it was about connecting with our faith on an emotional and spiritual level.” 

This sentiment echoed across the event, as attendees walked away feeling inspired and uplifted by the remarkable speakers and topics that resonated with the challenges and triumphs faced by Muslim youth today.

Beyond the inspiring sessions, the MYNA track fostered personal connections, provided space for networking, and encouraged meaningful dialogue. One participant, Amira from Chicago, said, “The lectures and workshops really helped me understand my role in building a stronger community. It’s about bringing our hearts together for something bigger than ourselves.”

The program also featured workshops that focused on a variety of topics, from practical leadership skills to the role of youth in social justice movements. Over the weekend, MYNA youth leaders also organized special activities, giving participants the chance to bond over shared experiences and future aspirations. The event truly embodied the idea of uniting hearts for a common cause and striving toward personal and communal victories.

The MYNA convention wasn’t just confined to the sessions; the MYNA booth in the bazaar was a hub of energy and excitement throughout the weekend. Youth from across the nation gathered to learn more about upcoming camps, leadership programs, and MYNA’s year-round initiatives. The booth was a space for connection and networking, where many attendees signed up for future programs and even reunited with old friends. Volunteers were busy sharing the impact of MYNA’s work, while merchandise and sign-up sheets flew off the tables, reflecting the enthusiasm of the crowd.

“The booth was an amazing opportunity to see how many people wanted to get involved,” said Ayman, an attendee from Texas. “It showed that we’re not just participants, we’re building a real, lasting community.”

As the MYNA program drew to a close, the energy and excitement in the room were palpable. The sense of unity and purpose fostered throughout the sessions left a lasting impression on both the attendees and the speakers, with several key-note lecturers noting how exceptionally well-planning and executed the MYNA track was.

“This wasn’t just a weekend event — it was a transformative experience,” said one participant. 

With hearts full and spirits lifted, everyone left with renewed commitment to their faith and their communities. The powerful combination of spiritual growth, intellectual engagement, and communal bonding will continue to resonate long after the convention.

The post MYNA Helps Connect Youth to Faith appeared first on Islamic Horizons.

By Tayyaba Syed

Nov/Dec 2024

January 2025 marks a special milestone: 40 years since Shaykha Tamara Gray accepted Islam. Dr. Gray, EdD is the founder, executive director, and chief spiritual officer at Rabata. Spending time reflecting as the big day approaches, she feels that it’ll be a full-circle moment for her. As a new Muslim in the mid-1980s, she searched and yearned for ways to learn about Islam. 

“To be a Muslim woman at that time was a frustrating experience,” recalls Gray, who grew up in Minnesota and returned there in 2012, after her studies and work in Damascus, Syria. “In the ’80s, we didn’t have access to learning. The books written about Islam or Muslim women used English that was riddled with rough language and mistranslations, or the tone was derogatory. Going to the mosque was frustrating too. You didn’t feel like part of the community. Converts really struggle with culture, and I experienced that in those early years.” 

She remembers the day very clearly, standing at the corner of Grand and Snelling Avenues in St. Paul and pleading with God to send her the people and community she needed to both sustain and grow her faith. She didn’t know how much longer she could do this on her own. 

Moving to Syria

Her supplication was answered shortly thereafter – she met a woman who had studied in Syria and was willing to teach her. In one week, she had scripted 100+ pages of notes on Islamic subjects like fiqh, sirah, and tazkiya (purification of the soul). This inspired her to pursue further studies in Syria under the tutelage of more women like her first teacher.

“I met women there who had memorized the Quran, mastered the ten qiraat (methods of recitation), received certification in the books of hadith and were serious yet joyful about their faith,” she shares. 

“They had deep daily worship, were continuous learners who taught what they learned to their communities, held professional titles/careers, and simultaneously had a healthy family life. People we would call [them] ‘superwomen,’ but they are embodying the example of the Companions … 

“This is the true culture of Islam, and I am grateful to have met them and witnessed what we can be for Allah in this life. Yes, we can stretch ourselves with the abilities and blessings Allah has given us. My initial intent was to save my faith and not lose it; it quickly changed to wanting to share it with whomever I could.”

Over the next few decades, Gray did just that by advancing in her Islamic and secular studies and excelling professionally. She holds a doctorate in leadership (University of St. Thomas, ’19), a master’s degree in curriculum theory and instruction (Temple University, ’91), and has spent 20 years studying traditional and classical Islamic sciences, Quran, and Arabic in Damascus. She also worked in education for 25 years before moving into the nonprofit world.

In 2012, Gray took a temporary leave from her job and returned to the U.S. with the intention of only being away for five months (from the civil war). While she was here, some of her students arranged a tour for her to meet with North American Muslim women. In one month, she gave almost 70 talks and met hundreds of them. However, she noticed something concerning: Many of them were facing great struggles, especially with faith.

“It was like nothing had changed in the 20 years I was away,” Gray notes. “These women wanted to go to jannah but were dealing with bitterness and ignorance on how to practice their faith.”

Rabata is Born

That fall, she offered a pilot course on the Companions. Over 150 women registered for this life-changing online class. This quickly led to the inception of Rabata’s educational program Ribaat, which now offers 125 courses with 2,000+ students per semester worldwide. Rabata’s mission is to create positive cultural change through creative educational experiences for women, teenaged girls, and children. 

“It is women who carry forth culture, and a lot of what we do and offer at Rabata is what I needed when I started on this path to Allah,” says Gray. “When I came back to the U.S., I met so many women (nonverts and converts) with that same need. Rabata may just be the result of someone’s answered du‘a like Damascus was for me. I wanted to bring what I gained there and share it with women here through Rabata: give it forth and give it out. 

“As I have been doing final assessments with our most recent graduates [41 to date], they keep sharing how grateful they are. When we say we are trying to ‘create positive cultural change,’ that penetrates women’s personal lives through confidence in their faith. They tell me thanks to Rabata, they are working differently in their communities now and raising their families better.”

Gray believes that when you are a Muslim woman, you’re not talking about Islam, but living a Muslim life. According to her, we should be magnets for people to come to Allah and bring goodness wherever we are, which requires us to be intentional in everything we do and have an akhira perspective.

In June 2023, Rabata received the two-year Healthy Connections and Social Impact grant from the Blue Cross and Blue Shield of Minnesota Foundation. This opportunity provides Rabata the support to curate intergenerational programming for the state’s Muslim women to be connected to one another to reduce social isolation and, in turn, lead healthier lives. 

“We had to think outside the box,” she shares, “and get even more creative in bringing about this positive cultural change.” Rabata has organized sports and physical activities like boxing, skiing, golf, Pilates, and yoga in a safe and healthy communal environment. The yoga classes even drew an intergenerational group of women and girls to Rabata’s headquarters and cultural center (RCC) in Arden Hills, Minn., every week.

They also initiated a financial literacy program, as many local Muslim women expressed interest in learning how to manage finances compatible with their unique lifestyles and cultural choices. Rabata helped address their feelings of being alone and uninformed regarding money matters.

Not only are women bettering themselves through such educational experiences, but they are also finding community in-person and online. Rabata provided a virtual learning and spiritual platform many years before Covid-19 hit. However, during the pandemic they opened Masjid Rabata for women to gather online to worship and be together in a safe, digital space. In 2023 alone, this online masjid held 200+ gatherings; 21,000+ attendees globally throughout the year. 

“Living in Syria meant I was not online,” says Gray. “Therefore, I am not a digital native but a digital immigrant. Online teaching was so new to me, but I believed in the idea that being together virtually is still within ‘Allah’s space,’ where we can exchange knowledge, emotions, and our state of being. It is not the same as watching a video, but [is] actually ‘sitting together’ even if we are physically apart. Digital time is real time, through which we can still bring real benefit and value to our lives.”

Considering this, Gray is the resident scholar for the Ribaat Academic Institute, teaching multiple classes online and in-person. Aside from Rabata, she is also a faculty member at The Islamic Seminary of America, serves on the board of the Fiqh Council of North America, writes academic articles as a senior fellow at the Yaqeen Institute, and has authored her award-winning book “Joy Jots” (Daybreak Press, 2014) — a collection of 52 weekly essays that take the reader through a year of seasons. She has also helped translate the late Syrian scholar Dr. Samira al-Zayid’s “A Compendium of the Sources on the Prophetic Narrative” (Daybreak Press, 2018). 

Balancing it All

Among the pushbacks she has received since moving back to the U.S. is that she is “doing too much.” Aside from diligently doing the work of deen, she is married: three adult children, two grandchildren, and nearby parents and siblings. When asked how she balances everything, she mentions that it’s more about continuously recentering ourselves around God rather than trying to balance it all.

“Every week I ask myself what the big goals are that I want to reach this week,” she shares. “What am I working towards? It’s not just thinking about work but my whole life. How am I making time for my family? I like to be at my granddaughter’s soccer games and will move my schedule around if need be. It is all about improving relationships, continuing to grow and developing ourselves for Allah.”

In an era where Muslim women struggle to be recognized for their scholarship, qualifications, and seniority in Muslim spaces, it’s refreshing to find Shaykha Tamara Gray is remaining steadfast in her vision of creating a rising tide of female Muslim scholars, teachers, and community stewards in every digital and local neighborhood in the world. 

Tayyaba Syed is a multiple award-winning author, journalist, and Islamic studies teacher. She conducts literary and faith-based presentations for all ages, serves on Rabata’s board of directors, and is an elected member of her local school district’s board of education in Illinois, where she lives with her husband and three children.

The post Shaykha Tamara Gray Talks 40 Years of Being Muslim appeared first on Islamic Horizons.

By Sabnam Mahmood

Nov/Dec 24

Finding a spouse is one of life’s most significant decisions. With the advent of technology and globalization, this process has also evolved. While the mere mention of arranged marriages may offend Western sensibilities, Muslims have traditionally relied on someone trustworthy, like parents, extended family, or community members to help them in this quest. 

Unfortunately, forced marriages have given this practice a negative connotation. But such marriages aren’t permitted, for Islam invalidates any nikah that has only one party’s voluntary consent. 

In many cultures, arranged marriages are a significant part of the heritage – often meant to protect family wealth. This doesn’t mean the individual has no rights or say. In fact, involving others increases the probability of finding relevant information and helps verify the prospective person’s character. 

The criteria for selecting a spouse may include profession, age, socioeconomic status, and family background. Islam prioritizes religious commitment and moral integrity in this search; however, religion is often the last item on the list. 

Shaykh Muhammad ibn Adam al-Kawthari (founder and chief-Mufti, Darul Ifta, Leicester, U.K.; teacher at Jamiah Uloom-ul-Quran Leicester) points out, “Islamically, marriage negotiations can be initiated, or marriage can be proposed by either of the two parties. Similarly, there is nothing wrong with a daughter (or son) suggesting a suitable and righteous person to the parents, provided it is done with decorum and observance of Islamic guidelines.”

“Well, in my case, I didn’t even know my parents had chosen a bride for me until my father told me about my upcoming marriage,” says retired teacher Ahmed Khan. “I met my wife [Sakina] the day of my wedding. I was the oldest of seven siblings working in my uncle’s shop while attending school. It was a different world back then. We didn’t question our parents because it just wasn’t done.”

Khan, married for 54 years and raised five children with his wife, chuckles as he recalls how his relationship with his wife has evolved. “It was about six months before I could tell her I liked two spoons of sugar in my tea, and she told me she liked one. But we were teenagers and grew up together. She has made me very happy. I pray I’ve done the same for her.”

The 72-year-old grandfather of nine has witnessed significant changes. “Nowadays, there’s more communication with children. Some of my grandchildren have had arranged marriages, and some selected their own spouses. I feel, however, that these modern methods with websites lack human connection, and may make it easier to have a fake identity or details. Our job as parents is to guide our children according to our deen and the world we live in. The rest is up to Allah.” 

Traditional Methods vs. Modern Expectations

Future spouses can also meet during weddings and other communal events. This approach allows finding someone within the same cultural background, which can be important for living according to shared values. 

For example, Turkish families pay close attention to the görücü – when a family visits another family to find out if the latter’s daughter will marry their son, the former observes the ceremony of being served coffee. The potential bride will serve salty, spicy, or extra-sweet coffee to test the intending groom’s manners and let him know that marriage isn’t always sweet. If he can drink the salty coffee without showing displeasure, he’s believed to have a good temperament. 

In Arab cultures, during the tulba ceremony the groom and his family visit the bride’s family to ask for her hand. If agreed upon, the parents read from the Quran and begin wedding preparations. 

For Urooj Hussain, her daughter’s proposal came when the groom’s mother saw her at a family event. While her daughter was still in college, she married with the certainty that she would continue her education. She, too, is a little skeptical about finding spouses through apps, for “These methods can be convenient, but overwhelming. Endless swiping and the idea of speed dating can feel more like a job hunt than a search for a life partner.” However, she also acknowledged that in contrast to the older generations, Gen Z is more open-minded and welcoming to other cultures. 

And then there are the rishta aunties (matchmakers). Matchmaker Momina Mahboob says she has played a crucial role in preserving religious and cultural values. Clients fill out a contact form, which helps her suggest matches. She agrees that parents set very specific criteria that make it difficult for their children. During her 25-year career, Mahboob has noted, “Before, people looked for a good person with future goals, but now there is no khuloos (sincerity). People didn’t shop around this much before.” 

Admitting her unfamiliarity with other ethnicities and schools of thought, and contending that marriage is a sacred trust, she deals only with Indian or Pakistani Hanafis. She adds, “I can’t play with someone’s future, so I will stick to what I know.” Her experiences as a daughter-in-law and mother-in-law keep her grounded. “Everything seems like a fairytale before marriage. Afterward, people realize life has ups and downs.” She’s optimistic for the younger generation – if parents keep their expectations reasonable.

Sameer Khan, a community counselor, agrees that parental pressures are a significant issue. Parents, he says, have certain and often difficult expectations. Having children from previous marriages can also be challenging. When pursuing a potential bride, the lady told him she would agree only if her children approved of him. “She wasn’t looking for a husband; she was looking for a father. I can’t take their father’s place.” 

Khan says social media plays a massive role in marriage trends. “People look at influencers making good money or people having these lavish lifestyles and decide I want that.” he adds, “I have clients who want the boy to have everything [right] now that took the girl’s father 30 years to achieve. It’s unrealistic.” Parents are putting children under undue pressure, making it hard for them to find good prospects. He believes his male clients have the disadvantage of meeting these impossible criteria.

Matrimonial Events

Some youth today opt for halal speed-dating – matrimonial events held by the community. ISNA hosts a large matrimonial event at its annual convention and smaller ones with regional and educational conferences too. 

“While it takes significant courage to attend these conferences, leaving one feeling vulnerable, we usually have a great turnout of more than 500 registrations,” said Tabasum Ahmad (team manager for conventions and conferences, ISNA). “Attendees are looking for that ‘click,’ that compatibility. They should set a realistic limit of people to choose from and pick the best candidate.” 

Ahmad suggests that parents should know their children’s criteria and act accordingly. ISNA, which just provides the platform to connect, doesn’t collect information about how many marriages result from these events. 

Premarital Counseling

Fatima Azfar, who grew up actively participating in the masjid and community with her family, confidently discussed the marriage proposals she received with her parents. However, she admits saying “No” did make her feel some guilt, although she never felt pressured by her parents. Later, her current mother-in-law met her aunt through a community organization. The families set the initial meeting. Initially, her parents rejected the proposal after seeing lifestyle differences: she was raised in the U.S., and he in Pakistan. But as the discussions progressed, more commonality appeared. 

Fatima met her husband with their families several times before getting engaged. As the wedding approached, her mother suggested pre-marital counseling. It seemed to answer some uncertainties. After filling out forms for ICNA Relief Family Services Counseling Services, Sheikh Omar Haqqani of the Islamic Center of Wheaton in Wheaton, Ill. arranged a session that highlighted the obstacle-creating issues and brought them closer together. They marries a month later and they have now been together for three years. 

Premarital counseling should be more widespread in the community, for it can help strike a balance among religion, secular life, and cultures as well as help couples understand each other’s expectations for children, money, and careers – all under the guidance of experts.

Muniba Hussain was never inclined to date, for she knew she wanted to get married, preferably after college. However, she received a good proposal much earlier. Initially, the conversations were only between the adults because her mother wanted to shield her. 

Challenges arose after the engagement. Upon her mother’s suggestion, they attended pre-marital counseling a few months before the wedding, during which they discussed the issues. Doing so gave them the tools to nurture and grow their relationship positively. Premarital counseling, she says, is a new phenomenon in her generation, but is definitely worth a shot. 

During her engagement, Muniba felt she couldn’t connect with her fiancé, as he wasn’t her mahram. At 20, with a little more skill and maturity, Muniba had her nikah, after which the couple spent quality time together and bonded. 

As the variables of marriage are diverse, it’s essential to understand that both parties’ intentions should align with Islamic principles and that the potential bride and groom be aware of their true motivations for getting married. Remember: It’s okay to seek assistance and have a trustworthy individual help you sort out prospects.

Shabnam Mahmood is an educational consultant.

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