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 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.

The post College MSAs Hold Space for Community During Ramadan appeared first on Islamic Horizons.

By Hamza Khan

Mar/Apr 25

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

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

From the Classroom to the Legislature

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

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

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

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

“Muslim Misfits” Make History 

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

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

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

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

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

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

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

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

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

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

Groundbreaking Muslim Women Paying it Forward 

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

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

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

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

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

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

By 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.

By Crystal Habib

Mar/Apr 25

The 13th Annual West Coast Education Forum, hosted by the Islamic Society of North America (ISNA) took place on January 17 and 18, 2025 at the Hilton Orange County/Costa Mesa in Costa Mesa, California. This year’s theme, “Promoting Social Justice and Spiritual Resilience Through Education,” attracted 177 pre-registered attendees, including educators, administrators, and board members from Islamic schools across the nation. 

This annual forum serves as a platform for professional development, networking, and community leadership with 25 speakers participating in 24 diverse sessions covering various topics such as Arabic language studies, curriculum instruction, leadership, and more.

Among the notable speakers were director of Islamic studies at the New Horizon Schools in Southern California Logan Siler; Maisa Meziou, who is currently pursuing a doctorate of education at the University of Houston in Clear Lake; Long Beach City College professor and leader of the New Muslims Program at the Islamic Society of Orange County Tahir Aziz; Arabic teacher Maria Kouli; Educational development professional and founder of Genius School Susan Labadi; and head of s​school and program manager at the Center of Innovative Religious Education at Al Faith Academy Ismail ibn Ali. They all contributed insights that resonated deeply with attendees.

Program Highlights

Thies year’s  event featured an engaging program commencing with a welcoming introduction and the Principals Panel Discussion facilitated by Munira Ezzeldine, a college and career counselor dedicated to empowering Muslim students as they navigate their educational and professional paths. The Principals Panel featured Islamic school leaders who discussed the challenges and strategies for recruiting and retaining talented staff who would become future leaders in Islamic education. 

“Relationships enhance our wellbeing,” said Ibrahim Yousef, the principal of Minaret Academy in Anaheim, Calif. This sentiment was later emphasized in the networking luncheon by ISNA Program Committee member Abir Catovic.

Following the panel, participants enjoyed a networking lunch before delving into a multitude of informative sessions, including “STEM Integration for Social Justice” by doctoral student Maisa Meziou. “Comprehending Arabic to Facilitate Quranic Contemplation” was offered by Arabic and Quran teacher Amal Sakr Elhoseiny, PhD, while “Integrating Justice and Meaning through 5D Thinking” was given by Nadine Kamal of the Institute of Integrated Knowledge in Abu Dhabi. “Recognizing and Addressing Mental Health Issues Within Schools” was a final session offered by licensed marriage and family therapist Yassir Fazaga.

This year’s forum also hosted a Celebration Banquet, where the ISNA Lifetime Service Award was presented to Dr. Omar Ezzeldine, Director of  Operations and Community Engagement at the Rahma Center (a community center of the Islamic Foundation). He has a long history of service in Islamic schools and youth development. This moment was accompanied by a gesture of solidarity with Muslims in Syria and Gaza with a powerful testimonial from ASU medical graduate from Gaza, Dr. Ahmed Abdeen, and director of community and partner relations for Syrian American Council, Suzanne Meridan. Inspiring student presentations from the Minaret Academy followed. Head of Department Dania Silk was accompanied by the Minaret students in the recitation of Surah Al-Fattah, a poem about the struggle of Palestinian youth in securing freedom and peace in their land. They also sung ‘Mawtini, a song of  tribute to the Palestinians of Gaza.

Quotes and Testimonials

The event included powerful testimonials reflecting the attendees’ enthusiasm and commitment to enhancing educational standards. Islamic Studies teacher Logan Siler remarked, “I had a great time this year at the ISNA Education Forum. It’s great to hear the passion [educators] have for teaching.” Similarly, computer science professor and leader of the New Muslims Program at the Islamic Society of Orange County, Tahir Aziz, emphasized the importance of heart in education. “If you are a critical thinker, you are a problem solver,” he said.

Speaker Nadine Kamal expressed appreciation for the forum’s theme. “I think and I hope that teachers will find a way to use this information and give them the inspiration to find a sense of purpose in their day job,” she said. Nadeem Siddiqi, Adjunct Faculty at Tayseer Seminary, highlighted the collaborative spirit of the participants, noting, “It was great to see all the collaboration and cross pollination of information and ideas.”

Sponsorship and Support

The forum was supported by six official sponsors, including Aldeen Foundation, Crescent Foods, and Amana Mutual Funds Trust. Each sponsor conveyed a shared commitment to educational empowerment. As Ali Wadi of Minneapolis-based Diwan stated, the forum was “a very well organized event with great topics. It was great to meet with the leaders behind great Islamic schools and organizations.”

With a robust program and impactful discussions, the ISNA Education Forum successfully fostered community, collaboration, and educational advancement for Islamic institutions. Basharat Saleem, ISNA Executive Director, noted the increased attendance compared to previous years and the involvement of international participants, reinforcing the forum’s role as a crucial gathering for educators dedicated to shaping the future of Islamic education. 

The forum concluded with a call to action for ongoing collaboration and planning for the next 25 years to ensure that the mission of promoting social justice and spiritual resilience through education continues to thrive into the future.

Crystal Habib is the Communications and Social Media Coordinator at ISNA.

The post Promoting Social Justice and Spiritual Resilience Through Education appeared first on Islamic Horizons.

By Naazish YarKhan

Mar/Apr 25

The news continues to leave many of us feeling powerless. Anxiety, loneliness, and depression are rampant among Americans. But there is an antidote, albeit an often overlooked one. According to Psychology Today, no matter our age, finding ways to “exert your positive energy and positive power” keeps us from sinking into the quicksand that is negativity and despair. Helping others and doing good counteracts despondency by triggering dopamine, serotonin, and oxytocin, our brain’s “feel good” chemicals. 

For some, this comes in the form of picking up a friend’s child from school when they can’t or delivering a meal when a neighbor is ill. For others, it’s driving a friend to the airport, or smiling and waving hello as you cross paths. Every good deed we do for others, no matter how big or small, has the power to alleviate our own feeling of helplessness. 

Community, Belonging, Purpose – Ingredients for Wellbeing

Community nurtures a sense of belonging, creates a support system, and provides purpose, all elements that fuel wellbeing. The National Alliance on Mental Illness states, “We’re social beings, and we are not meant to live in isolation. Community is critical for us to thrive, especially for [those] already experiencing the common symptoms of loneliness and isolation.”  

Naz Hassan of Downers Grove, Ill. finds purpose by investing in her community. “After being a wife and mother for 27 and 24 years respectively, I’d come to a point where household responsibilities felt humdrum, mundane,” she said. “With my volunteer work, I fill a hole by connecting with others. I return home as a much better wife, a much better mother. Plus, I get household responsibilities done with a lot more heart.”

Hassan, a mother to five, recently accepted a volunteer role as co-chair of the Interfaith and Outreach Committee at the Islamic Foundation mosque in Villa Park, Ill. She also decided to renew her involvement in community organizing with DuPage United, an interfaith organization where volunteers create systemic change by engaging with local politicians and townships. Though her avocations take up relatively little time, her interests already feel like life savers, Hasan shared.  

“DuPage United’s advocacy for mental health initiatives reeled me in ten years ago,” she said. After a decade-long hiatus from DuPage United, Hasan resumed volunteering with the organization once her older children had grown and flown. It was DuPage United’s affordable housing initiative that drew her in this time. 

“DuPage United gets to the heart [of] where the need is for people on the fringes, those who are suffering the most,” Hassan said. “Volunteering is important to me because serving humanity is important to me. We are put on this earth to do good. All of humanity are the people of Allah.”

Indeed, finding a sense of community and “using our personal strengths can make us healthier, happier, and more successful”. 

Bloom Where You Are Planted

In the shadow of George Floyd’s murder and the ensuing Black Lives Matter protests, principal software engineer Fatima Azfar could have succumbed to the nation’s shared feelings of helplessness and overwhelm. Or she could be a force for good. 

At her first job out of university, at the Chicago-based West Monroe Consulting where she had only been working a year, Azfar, a resident of San Jose, California, had a proposal. In an industry that required employees to wine and dine clients, practices that were contrary to Islamic values and those of some non-Muslim co-workers, Azfar wanted to serve as a catalyst for change. With encouragement from the founders of the Black Employee Network, she became the co-founder of the Interfaith Employee Resource Group (ERG) at West Monroe. The group’s intention was to bring Muslims together in mutual support.

Her employers’ response surprised her. “It was wonderful to see the company welcoming the endeavors of their only hijabi employee striving to create a space for her community,” she said. It took twelve months from introducing the idea of the ERG to its official launch.

“I sought out the support of key figures within the company and built a strong network of leaders through one on one coffee chats,” Azfar said. “I explained the idea, the purpose, and got not only their agreement, but their passionate support. Engaging them personally was key.” 

She made sure to incorporate their feedback and personal passions into the initiatives the ERG planned. “It allowed our first year to be filled with excitement, and engaged ERG leaders,” she said.

She explained that grassroot initiatives often prevail through key supporters. “If someone has created something similar [e.g. the Pan-Asian Network Employee Resource Group (ERG) or Women Leadership Network at West Monroe], harness their leaders for your own initiative. Learn wisdom from their experiences. Follow their example.” 

By 2021, the ERG expanded to become an interfaith organization. The group’s wins include a Ramadan campaign, “Acts of Kindness,” an iftar and a “Fast for a Day” event in several of the company’s offices. Azfar’s ERG hosted an Abrahamic Faiths panel to share religious texts while also co-hosting intersectional events with other ERG chapters. They held bi-annual, virtual, firm-wide employee town halls including a talk by speaker Dalia Mogahed (Director of Research at Institute for Social Policy and Understanding in Washington, D.C.) to address issues facing religious minority groups in the U.S. “Office operations opened up prayer rooms in all our offices, and the Interfaith ERG stocked them with hijabs, prayer rugs, tasbeeh, and religious texts,” Azfar said.

Azfar’s decision to lean into her positive energy and sense of personal power earned her recognition as one of EqualityX’s Top 50 Influential Muslims of 2024 in America, an award for Muslims who’ve embraced their faith in the workplace as a catalyst for positive impact in their communities. 

Practice Corporate Social Responsibility for Good Health

Helping people and changing lives provides us with health benefits, according to the Mayo Clinic. “Research shows that people who are part of strong communities tend to have lower blood pressure, lower cholesterol levels, and a lower risk of obesity,” the institution said. “They are also more likely to exercise regularly and eat a healthy diet.”

At the start of the Covid-19 pandemic in Hicksville, N.J., Acutis Diagnostics launched its Social Responsibility Response Committee. It helped counter some of the collective helplessness felt across the country.

One of its most impactful initiatives was Letters to Elders, during which staff wrote letters of hope and cheer. Also, during the quarantine, employees made 40 wish lists come true through the KiDS NEED MoRE Holiday Cheer Bus event. They also visited 11 local families whose children were battling cancer. Crucially, they learned that in some families more than one child had a life-threatening illness, while others fought financial hardship. 

Encouraging self-agency, the company had employees decide which initiatives to support. “Instead of the typical top-down approach to corporate citizenship, the company put the team in the front seat,” CEO Jibreel Sarij wrote on LinkedIn. “Our colleagues set the agenda and carried it forward from the hallways of our offices to the communities we belong to.”

Through the years, Acutis Diagnostics has sponsored a single mother’s rent for a year, conducted blood drives for the New York Blood Center, and raised school supplies for Wyandanch School District. Staff have donated personal care products and food to ECLI-Vibes on Long Island and to the South Brunswick Food Pantry in New Jersey through their Thanksgiving Initiative. In addition, the company recognizes Earth Day with an Annual Campus Cleanup on grounds at their headquarters. Acutis Diagnostics was also among the first companies to recognize Juneteenth as a holiday, according to its LinkedIn Profile. The company’s efforts dovetail with a research paper titled “What Do Muslims Say About Corporate Social Responsibility?” which states, “[Muslims] must utilize their potential by shouldering the responsibility of maintaining and developing the universe.”

The Hidden Power of Sadaqah and Zakat

Muslims in the U.S. donated approximately $1.8 billion in zakat in 2021, according to the Muslim American Zakat Report. In 2019, the Muslim American Philanthropy Report found that American Muslims are 81% more likely to contribute to organizations that address domestic poverty outside of their own faith. This trend was corroborated again by the 2021 Muslim American Giving Report that found Muslims had donated an estimated $4.3 billion to non-religious causes that year. The report also shared that Muslims donated more to civil rights causes that weren’t faith-based initiatives as compared to the general public.

While giving is often motivated by a sense of religious duty and a belief that those with more must help those with less, the psychological and health benefits are still other reasons for  Muslims  to continue being the good neighbors they are.  

Naazish YarKhan is a writer and educator. She teaches online writing workshops for grade 3 to 12 and coaches applicants on college essays as founder of WritersStudio.us. Her writing has been featured in NPR, PRI, Chicago Tribune, and more.

The post The Healing Power of Doing Good appeared first on Islamic Horizons.

By Imam Saffet Catovic

Jan/Feb 25

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

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

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

Disproportionate Incarceration Rates

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

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

Judicial Miscarriages and the Innocence Project

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

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

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

The Death Penalty and Racial Disparities

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

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

The Role of Systemic Racism

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

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

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

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

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

Building Solidarity in the Fight for Justice

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

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

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

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

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

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

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