By Cynthia Griffith

Mar/Apr 25

Islam is the fastest-growing religion in the world, but in the United States, not all Muslims are accounted for. The U.S. Census Bureau’s religious data does not include one of the largest populations of Muslim Americans: incarcerated converts. This is indicative of a larger effort to make it appear as if the growth of Islam is due to high birth rates and immigration alone, which is a fallacy. Additionally, this accounting practice illustrates a dismissive and dehumanizing attitude toward  incarcerated people who may embrace Islam. The implication  is that incarcerated converts are somehow less representative of the general population outside of  jail. This unjust message can then be used to perpetuate additional harmful stereotypes against Muslim Americans whether converts, prisoners, or other individuals within the Muslim community.

Islamic Horizons reached out to the U.S. Census Bureau to discuss this matter, and a representative confirmed the Bureau does not collect data on religious affiliations. They directed Horizons to the Bureau of Prisons (BOP). Horizons found that while the BOP collects data for categories such as age, race, ethnicity, and citizenship status, it does not account for the religious identity of inmates. 

This practice of not counting converts to Islam as Muslims dates to the early 20th century, and has prevented federal courts from interfering with inmate rights cases for many decades.

Some states are accommodating to the incarcerated Muslims’ religious needs, while others are not. For example, only 17 states allow inmates the right to religious head coverings, and some states make it difficult or impossible for Muslims to access alternative meals.

According to the Pew Research Center, “The U.S. Bureau of Justice Statistics routinely reports on several characteristics of the U.S. prison population, such as age, gender, and racial/ethnic composition, but it does not usually report on the religious affiliation of inmates, and independent surveys of inmates rarely are permitted.”

Uttering the Shahada in Jail

Philadelphia native Faheem took his shahada in 1979 after he was sentenced to 10 years in the notorious Graterford Prison, about 31 miles northwest of Philadelphia. His story is emblematic of the decades-long pattern of embracing the Islamic faith in U.S. correctional institutions. Faheem described his time served as an awe-inspiring experience and proclaimed that even as far back as 45 years ago, the Muslim prison population was so abundant that they “pretty much ran the whole jail.”

“When entering prison, I was immediately greeted by the Muslims,” Faheem fondly recalled. “They had a huge community and were respected by everyone from all other religions. . . not to mention they had a massive impact on the guards.”

Faheem said it was the character of his Muslim brothers that drew him to Islam. “They were the intellectuals, the scholarly, community men, and they had developed a reputation for their cleanliness, unity, and leadership roles throughout the jail,” he said. “They pretty much ran everything – the cafeteria, the library, and the mechanical and academic departments. They did so in a just and orderly fashion, to the point where even non-Muslims referred to them for advice. The local guards were so impressed and influenced that many of them took their shahadas too, and you could see the dawah spreading far beyond the towering concrete walls.”

This Population Could Potentially Represent Millions of Uncounted Muslims

Excluding Muslim prisoners from the U.S. census when counting Muslim Americans is part of a broader effort to make Islam appear as if it is spread by immigration only and as if conversion plays little to no role in the astronomical growth of Islam. Census numbers in the contemporary United States tell a vastly different story.  

The United States has the highest rate of incarceration per capita in the world (World Prison Brief, October 2021). According to the Prison Policy Initiative , there are approximately 7 million prison admissions annually. While some people cycle in and out of the U.S. prison industrial complex more than once per year, many others are new to the system. These offenders are frequently jailed for nonviolent crimes. The Prison Policy Initiative also found that many who get arrested are innocent but find themselves imprisoned for days, months, and even years, simply because they are too poor to make bail.

Policies and legislation play a pivotal role in the criminal justice system. There are laws in place that target specific demographics of people and push them into the prison system for minor infractions. For example, it is illegal for a homeless person to sleep, stand, walk, or otherwise engage in life-sustaining activities in public. Doing so can result in a fine or even in an arrest. Recently, a homeless woman was issued a citation while giving birth on a sidewalk.

Faheem recalled a time in the not-so-distant past when unjust policies were used to target people like him – African American males in their late teens. Faheem was convicted on the count of possessing an illegal weapon at just 19 years old. Despite the fact that he never used the alleged weapon to incite violence, he was still given a lengthy sentence that would last well into adulthood. 

“Really, I got off easy doing ten years,” he said. “I can’t even count how many 18 and 19-year-olds who looked like me were given life sentences for petty crimes, and how many of them were innocent.”

Many Americans are aware of the vast injustices taking place in the prison industrial complex, but without hard data, we cannot even begin to imagine how many Muslims, converts, and born Muslims alike, have filtered through the system. If seven million arrests are made each year, how many millions of Muslims have, for decades, been uncounted and left out of the data? Untold stories of Muslim resilience move like modern folklore over city streets, anonymous sources of inspiration. How impactful would these tales be if they were told to the masses?

 The Need for Resources for Incarcerated Muslim Americans 

A former volunteer prison chaplain who wishes to remain anonymous and who used to visit an upstate New York maximum security prison once mused that the imprisoned convert’s journey is “akin to Hijrah, moving to a world of enlightenment.” He said, “We need more resources for people who take the shahada in jail to access upon release.” He also believes that care is needed for the families of the converts, a service which would make them closer to the family of Islam. 

Through the onslaught of mass incarceration, Muslim men and women behind bars are too often counted out – out of the data, out of employment opportunities, out of their families, and out of society altogether. Their stories are relegated to oral traditions spoken in small inner-city circles, and occasional mainstream media coverage. According to Oxford Research Encyclopedias, most mainstream media coverage of North American Muslims casts them in a negative light through techniques like othering and Orientalism. But their numbers are not few, and if they were accounted for, the ever-growing and sizable sum of Muslims in America would be made much clearer to the news consuming public at large. 

Islam is the fastest-growing religion in the world and it grows in some of the most formidable places on Earth. No 6 by 8 foot concrete cage can contain it. No barred metal door can hold it back. No amount of darkness can cover the light it shines on open hearts and yearning souls.

“I never committed another crime after becoming a Muslim in prison,” Faheem concludes.

May God continue to bless him and the countless other converts who share a similar story. 

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

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By Faisal Kutty

Mar/Apr 25

The ongoing crackdown on pro-Palestinian campus activism across the United States exposes a troubling double standard in how universities handle free speech. While rhetoric critical of Israeli policies is swiftly condemned and restricted, activism against other regimes, even those with poor human rights records, do not face the same scrutiny. This selective outrage stifles debate, marginalizes dissenting voices, and undermines the principles of academic freedom that universities claim to uphold.

This approach, evident most recently in Berkeley Law School Dean Erwin Chemerinsky’s opinion piece in The New York Times calling on campuses to clamp down on pro-Palestinian protests, raises troubling questions about selective condemnation and the broader implications for free speech on college campuses. By selectively condemning Palestinian resistance to Israeli occupation while offering only a muted critique of Israel’s ongoing actions, U.S. universities are, in fact, legitimizing a narrative that selectively applies principles of free speech at various campus events. 

While campus supporters of Israel are right to decry rhetoric celebrating Hamas’s actions, they often only offer a tepid acknowledgement of Israel’s ongoing destruction in Gaza. This narrow focus on protecting the sensitivities of Zionist or even Jewish students while minimizing or ignoring Palestinian suffering reveals a deeper flaw in their argument: a conflation of Jewish identity with Zionism and the resulting repression of legitimate expressions of support for the Palestinian struggle.

One of the most significant issues with this line of thinking is the failure to distinguish between anti-Israel protests and antisemitism. The assumption that opposition to Israeli policies creates a hostile environment for Jewish students promotes the false claim that all Jews support Israeli actions, or the equally flawed doctrine that Israel acts on behalf of global Jewry. This narrative erases the voices of the many Jews who stand against Israel’s occupation and decades-long apartheid regime. Contrary to these faulty assumptions, evidence shows that a  growing number of Jewish students and faculty advocate for Palestinian rights, often from a non-Zionist or anti-Zionist perspective. The failure to recognize this distinction reinforces a dangerous narrative that equates criticism of Israel with hostility toward Jewish identity, a deliberately false premise that weaponizes the horrors of  antisemitism to stifle legitimate, on campus debate.

On October 21, 2024, at the University of Minnesota, for instance, eleven pro-Palestinian protesters were arrested for occupying an administrative building while calling for divestment from Israel. This group were but a few of a much larger punitive push across the country. In just six months, more than 3,000 people have been arrested nationwide for engaging in pro-Palestine advocacy on college campuses. Institutions that once prided themselves on championing free speech have now become hostile environments for those opposing Israeli violence against civilian populations. The U.S. Department of Education (DOE) has further intensified this repression by pressuring universities to take aggressive steps to curb antisemitism. In at least one instance, the DOE  went so far as to claim that anti-genocide protests may have created a “hostile environment,” conflating legitimate criticism of Israeli policies with hate speech. This shift undermines the open debate that universities are supposed to foster, chilling free expression and disproportionately silencing pro-Palestinian voices. 

Meanwhile, the experiences of Palestinian students and their allies are ignored. For example, in the Fall 2024 semester, a leaked recording of Santa J. Ono, the University of Michigan president, revealed a disturbing bias within universities, with powerful groups pressuring administrators to combat antisemitism while disregarding Islamophobia and anti-Palestinian hate. This unbalanced approach results in Arab, Muslim, and other non-Zionist or anti-Zionist students feeling unsafe or unwelcome while universities prioritize Zionist perspectives and silence Palestinian, Arab, and other Muslim and voices.

Across American campuses, new restrictions have been implemented to stifle these protests. Indiana University enacted an “expressive activity policy” that bans protests after 11 p.m., prohibits camping, and requires pre-approval for signs. These measures specifically target pro-Palestinian voices, prompting the question: should similar restrictions apply to protests against Saudi Arabia or Iran because they could be considered anti-Arab hate or Islamophobia? 

There is, of course, an argument that suggests that celebrating violence against civilians is both an ethical and political mistake. Such rhetoric distracts from the legitimate cause of Palestinian liberation and gives opponents a pretext to discredit the entire movement. However, those campaigning to shut down Palestinian activism go beyond condemning extremist rhetoric. Rather, these efforts form only a part of a broader effort to undermine all forms of Palestinian resistance, even those grounded in international law. By focusing solely on those who justify violence, these critics fail to address the root causes of the conflict: the Israeli occupation of historic and contemporary Palestine, systematic state-sanctioned and settler violence against Palestinian civilians, and enumerable methods of inhuman oppression that drive Palestinian  resistance. Their selective outrage paints a one-sided narrative, leaving little room for a nuanced discussion on the ethics and legality of Palestinian resistance.

Ultimately, one-sided condemnations are a danger to free speech on campus. They selectively condemn expressions of solidarity with Palestine while protecting inherently violent Zionist narratives, silencing both Palestinian voices and anti-Zionist Jewish voices. If universities genuinely value free speech, they must condemn all forms of violence – whether it is the celebration of attacks on Israel or the defense of Israel’s war crimes in Gaza. Anything less is an endorsement of selective repression, a betrayal of free speech principles, and a denial of the fundamental rights of the Palestinian people.

Faisal Kutty is a lawyer, writer, public speaker, and human rights advocate. He currently teaches at Southwestern Law School and is an affiliate faculty member at the Center for Security, Race, and Rights at Rutgers University. He also holds the title of associate professor of Law Emeritus at Valparaiso University. Follow him on X @faisalkutty.

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By Mohammad Abdullah

Mar/Apr 25

Packaged food nutrition labels are important for Muslim consumers because these convey information about the product’s identity while the Ingredient Statement allows them to determine the product’s status as either halal, haram, or doubtful. Nutrition labels also provide advice on how to handle, store, prepare, and/or consume food products safely where needed, especially meat and poultry products. In case of food recalls, labels with batch numbers can also help identify the source of a contaminated product quickly, thus mitigating the threat to the consumer.

The problem, however, is that some labels can be vague and even misleading. The United States has no nutrient warning policy unlike countries like Chile, Mexico, Peru, and Uruguay that have had them since 2016. These policies focus on products with excessive levels of unhealthy nutrients, and require these products to display front of package (FOP) warning labels such as: “WARNING: High in added sugar or high in sodium” to inform consumers of the high content of potentially unhealthy nutrients.

In contrast, beside not having the nutrient warning policy, American manufacturers use colorful images, product names, and claims that make the food seem healthy on FOP labels such as being lower in calories or added sugar or being “naturally” flavored. But these vague descriptions may mislead consumers by leaving out less favorable information such as being high in sodium or saturated fat. When it comes to food labels conforming with critically important Islamic dietary practices therefore, simply checking for halal or kosher markers is not enough.

As a result, grocery shopping as a Muslim requires extensive knowledge about ingredients and industrial food preparation. Through the late 1960s, there was little information on food labels to identify their nutrient content. Back then, meals in American households were typically prepared at home from basic ingredients and most foods did not require a nutrition label. However, as more processed foods and beverages entered the U.S. market, and food retailers became more deceitful and blatantly profit-seeking, consumers soon came to need additional information that would help them make informed choices. 

In 1990, Congress passage of the Nutrition Labeling and Education Act was an historic moment for the food industry. As a result of this legislation, food producers were forced to include food labels on their products to disclose key nutritional information, including a “% Daily Value” (DV) that is based on a 2,000-calorie diet. This information can be used to support personal dietary needs by looking for foods that contain more or less of the nutrients they desire. However, as it turns out, 2,000 was never an accurate number. It was, in fact, a number arrived at via extensive debate and disagreement that has yet to be fully resolved. “In truth, there is no standard number of daily calories,” said Joseph St. Pierre, Hartford HealthCare bariatric specialist at St. Vincent’s Medical Center.

Confusing and Misleading Food Labelling 

A food label claim becomes confusing or misleading when it provides inaccurate or incomplete product information, potentially deceiving consumers into believing something about it that isn’t true. Manufacturers generally describe the nutrient levels by using terms such as “free,” “high,” “low,” and “reduced,” or they use a number of other attractive or beneficial identifiers such as “organic,” “free-range,” or “no-hormone” to convince consumers that the product is healthy and ethical. In actuality, the term “organic” does not necessarily mean a product is healthy while the term “free-range” does not mean that chickens roam free yards.

Other examples of confusing terms are “no-cholesterol peanut butter,” (cholesterol is only found in animal products), or the use of “made with sea salt” (both table salt and sea salt have about the same amount of sodium per serving). The terms “Superfoods” or “Superfruits” are also misleading and lack scientific evidence and the use of the term “low carb” is misleading as the Food and Drug Administration (FDA) does not have any guidelines for such labels. According to the FDA, “light” sounds healthy, but some products are extensively processed to reduce calories or fat, and consumers are advised to check carefully to see what has been added to make up for these reduced quantities. 

Grace Hussain lists terms considered among the most misleading food labelling. She claims that “sugar-free” products can contain up to 0.5 grams of sugar in each serving while “fruit-flavored” is typically flavored with chemicals that produce a fruity taste The claim “made with whole grains” is also misleading as food producers can claim that foods are made with whole grains even if they are made primarily with refined grains Likewise, the term “multigrain” simply means that a variety of grains were used in the food and most, if not all of them, are likely refined. The FDA defines “natural” to mean a product that contains nothing artificial or synthetic, while the USDA defines it as simply minimally processed. The “no-cholesterol” label suggests that it is cholesterol-free, but according to FDA, these food items can contain up to 2 milligram of cholesterol per serving.

The Truth Behind “Organic” Foods

The marketing effort behind organic foods in the United States has been strong for some time. Commonly, organic foods are said to be grown with no chemicals, making them safer and more nutritious for consumers. But according to avid gardener and author Robert Pavlis in his bookFood Science for Gardeners, scientific testing does not support these claims. In one study of 68,946 French adults published in JAMA Internal Medicine in 2018, a correlation between organic food consumption and a reduced risk of cancer was heavily criticized for various methodological flaws. Other studies claiming the benefits of organic food consumption have come under similar scrutiny.

Rather than an authentic representation of the actual content of food items, such marketing terms are mostly used to increase the product’s sales. It is not surprising, then, that according to a 2024 report in Newsweek, none of the world’s 30 biggest food companies were following the World Health Organization’s (WHO) recommendations for responsible marketing.

Factors Leading to Vague and Misleading Food Label Claims

Marketing influences food preferences and choices. Research shows that adding health claims on FOP labels makes people believe that the product is healthier than products that do not list such health claims, thus affecting consumer choices. Unfortunately, most people use the information provided on the FOP rather than the information provided on the “Nutrition Fact” table and in the “Ingredient Statement” for the product itself.

There are also other factors that may lead to further confusion such as the FDA allowing for up to a 20% margin of error. For example, if the label of a food product says there is a certain amount of carbs, calories, or sugars in it, there could be up to 20% more or less than is specified in the label. 

Compounding the confusion is the fact that food products are regulated by multiple government, state, or private agencies. For example, the National Organic Program (NOP) is the federal regulatory framework governing organically produced crops and livestock. Certifiers interested in becoming a USDA Accredited Certifying Agent (ACA) apply to the NOP for accreditation. The USDA oversees the program and enforces the NOP regulations and standards. But some reports indicate that the enforcement division needs to make major improvements before labels identifying organic foods are to be trusted.

Another important factor contributing to the overall confusion in food labeling is the lack of consumers’ knowledge about food label claims and their regulatory agencies. According to the FDA, there are three major types of food claims represented on food packaging, each following a specific set of requirements: health claims, structure/function claims, and nutrient content claims. Health claims on food products require pre-market review and approval by the FDA. However, structure/function and nutrient content claims are FDA regulated but are not pre-approved by the FDA before they are released in the market. This can be misleading because companies can use language to focus on a single positive nutrient while neglecting the product’s other potentially unhealthy aspects. 

 Finding the Truth in Food Labels  

Despite the use of confusing and misleading terms meant to trick consumers into purchasing food products, there are few simple steps consumers can take to make informed decisions at the grocery store:

• Do not solely rely on FOP claims; ignore claims made in large fonts. Read the fine print on the label.
• Choose foods with less than 5 ingredients that are real food and spices. If you want to consume less of something such as saturated fat or sodium, choose foods with a lower percentage DV (5% or less).
• Products that have whole foods listed as the first few ingredients are likely to be healthier than those that list refined grains or sugars first since food ingredients are listed by quantity in descending order.
• Look at serving size to compare nutrients between products.
• Sugar is added to virtually every type of processed food and can be recognized in the ingredients list by the ending “-ose” such as dextrose, fructose, and sucralose. 
• Look for labels and terms that are defined by USDA such as the term “Fresh Poultry” which means that whole poultry and cuts have never been below 26 degrees Fahrenheit. 
• Seek out labels that are verified through third party certifiers such as the term “Grass-Fed” which is approved by the Food Safety and Inspection Service (FSIS). 
• Avoid processed foods altogether, and instead seek out primarily whole foods and plant-based foods such as products made with 100% whole grains, fruits, and vegetables.  

Nutrition labels can provide a wealth of information, so use them to your advantage by following the rule: Read it before you eat it. Reading the nutrition facts and ingredient list must include more intention and diligence for Muslim consumers than just glancing at the front of the package.

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 (Ahmed Jakda Publishing, 2016).

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By Margaux Blanchard

Mar/Apr 25

During Ramadan, in classrooms across North America, Muslim students run on nothing but faith and willpower. No snacks, no water, just sabr (patience) and a countdown to maghrib (sunset prayer). While their classmates sip on iced lattes and munch on chips, these students quietly push through lectures, group projects, and pop quizzes while fasting from dawn to dusk. For Muslim students, Ramadan is about taqwa, consciousness of God, and maintaining spiritual focus while navigating the demands of academic life.

While fasting during Ramadan, students wake up at 4:30 a.m. for suhoor (pre-dawn meal), eat half asleep, and then head back to bed only to rise again two hours later for school. By noon, hunger isn’t the main battle; it’s the fatigue that settles in after only a few hours of sleep followed by many more spent concentrating in class. In gym, fasting students often find themselves caught in a dilemma between participating in physical activities with classmates or conserving their much needed energy. Some teachers are quick to offer alternatives – study halls or lighter exercises – while others still expect laps to be run regardless of an empty stomach. It’s a balancing act between honoring faith and meeting academic expectations, one that requires personal and institutional support.

Challenges and Successes for Muslim Students during Ramadan

But Ramadan at school isn’t just about saying “no” to food. It’s also about saying “yes” to faith while praying dhuhr (midday prayer) in a quiet corner or an empty classroom. It is about dodging curious glances, and fielding questions like, “Wait, not even water?” It’s about explaining the significance of fasting without turning every classroom discussion into a theology seminar. 

This consistent pattern of unique struggles Muslim students face during Ramadan hasn’t gone unnoticed. Schools are starting to catch on. Many schools now offer designated prayer spaces, flexible schedules, and cultural-awareness workshops for teachers. In Dearborn – home to the largest Arab American community – schools like Fordson High School send newsletters explaining Ramadan to parents and staff, ensuring that celebrations like Eid al-Fitr are recognized alongside Christmas and Hanukkah.

(https://www.espn.com/college-sports/highschool/news/story?id=5467167)

Despite this progress, some challenges remain. In smaller towns such as Lafayette, La., accommodations can feel more like exceptions than norms. Students often have to advocate for themselves by requesting spaces to pray or by asking for understanding when they simply can’t give 100%. Some face microaggressions like peers eating as conspicuously as possible or teachers questioning whether fasting affects their ability to perform in class. 

During times of discouragement, it is important to remember that Ramadan isn’t just about the challenges; it’s also about pride. Many Muslim students see the holy month as an opportunity to share their culture and religion with classmates. Some schools, like Al-Huda School in College Park, Md., turn the month of fasting into a teaching moment, incorporating lessons about Ramadan and Islam into the curriculum. These efforts go a long way toward demystifying the practices and countering stereotypes, but they also highlight a deeper issue – why does it take seeing Muslim students struggle during Ramadan for schools to notice Islam?

The answer, for many educators, lies in policy, or the lack of it. While some cities such as Chicago and Houston have introduced guidelines for religious accommodations, others are still navigating these waters without clear direction. Teachers, often left to make decisions without institutional support or advice, rely on their own understanding or misunderstanding of Ramadan, leading to inconsistent and sometimes problematic practices. For their part, the students themselves are often the ones having to repeatedly explain their practices to teachers and peers, turning their personal spiritual journey into a public discussion.

(https://www.pbs.org/newshour/nation/with-start-of-ramadan-muslim-students-in-lousiana-want-better-accommodations-in-schools)

Even in schools that make accommodations, there’s an underlying tension – how much flexibility is too much? At what point does inclusivity become favoritism? While most schools are moving toward inclusion, some are still grappling with the idea that accommodating religious practices doesn’t mean endorsing them.

For Muslim students, however, the need is clear. Ramadan isn’t just a month of fasting; it’s a deeply personal, spiritual journey that doesn’t pause for exams, essays, or gym class. As schools continue to diversify, the question isn’t whether they should adapt, but how quickly and how thoughtfully they can rise to meet the moment.

Policy Priorities in Diverse School Settings

In Toronto, where multiculturalism is sewn into the city’s fabric, some schools are at the forefront of accommodating Ramadan observances. Teacher Zara Malik at Valley Park Middle School in Toronto described how designated prayer rooms felt like sanctuaries during busy school days. “We pushed for it and now we have this space where we don’t feel like we’re interrupting anyone’s schedule just to practice our faith,” she said.

Teachers in these schools are proactive, allowing students to reschedule tests or assignments. But inclusivity isn’t always seamless. Toronto educator Diana Andrews, a history teacher at Lawrence Heights Public School, admitted that the learning curve is steep. “The first year, we weren’t prepared,” Andrews said. “We had students falling asleep in class and skipping gym without explanation. Now we know better. We give options for lighter activities in PE and plan tests with flexibility in mind.” 

In Dearborn, inclusivity is less about building awareness and more about refining practices. Schools in Dearborn have long embraced prayer rooms and adjusted schedules for Muslim students, but administrators are now experimenting with more structured approaches.

“We don’t just accommodate anymore,” said Principal Hadiya Al-Khatib of Crestwood Preparatory College in Toronto. “We integrate.” She pointed to events like Ramadan-themed assemblies and iftars hosted on campus as examples of efforts to create a sense of belonging. “The goal is to make students feel seen, not just tolerated,” she said.

In rural areas where Muslim populations are smaller and less visible, change is slower but no less significant. For example, in Montana, educators are learning to adapt in real time. Emily Rogers, principal of West High School in Billings, Mt., admitted she hadn’t heard of Ramadan until a student brought it up. “We’re playing catch-up,” she said, “but we’ve turned a storage closet into a prayer room, and our PE teacher now offers students the option to sit out certain activities. It’s baby steps, but we’re getting there.” 

For some students in schools with a smaller Muslim population, accommodations have been life changing. Amina Yusuf, a junior in a rural Kansas high school, shared how difficult her first Ramadan as a freshman at school had been. “There was nowhere to pray, and lunchtime was the worst,” she said. “I’d just sit in the library, alone.”

After her parents met with the administration, the school created a quiet room and encouraged teachers to let fasting students take breaks if needed. “It’s not perfect but I don’t feel invisible anymore,” Yusuf said.

Policy changes played a big role in this shift. Some districts issued formal guidelines, encouraging teachers to offer flexible deadlines and adjust schedules during Ramadan. In California, schools are providing cultural competency training for staff, ensuring teachers understand not just the basics of Ramadan but the deeper significance it holds for Muslim students. Educators are often the driving force behind these efforts.

Priya Patel, a math teacher at Stuyvesant High School in New York City, set up a Ramadan resource table in the staff room. “I printed out a cheat sheet explaining the basics – fasting, prayer, Eid – and it sparked conversations,” she said. “Teachers started asking questions instead of making assumptions.”

Policies and practices can only go so far without buy-in from students and parents. Several administrators stressed the importance of open communication, encouraging families to voice their needs without hesitation. (https://ospi.k12.wa.us/policy-funding/equity-and-civil-rights/information-families-civil-rights-washington-schools/religion-schools) In one case, a parent in Fort Cavazos, Tex., worked with the PTA to host a Ramadan Awareness Night, which included a mock iftar for teachers and classmates. (https://www.army.mil/article/275278/iftar_provides_community_connection) These efforts underscore a broader cultural shift in schools from simply acknowledging religious diversity to actively creating environments where it can thrive.

Incremental Change Still Has an Impact

There is still a long way to go. Some students still struggle to explain their faith and traditions to their peers, and not every school has the resources to implement changes quickly. One theme emerged repeatedly: change often begins with a single conversation.

“It all started when a student asked if they could have a quiet space to pray,” Patel said. “That small question sparked bigger changes in how we approach accommodations for Ramadan. Sometimes, change begins with something as simple as asking.” Whether it’s a student asking for a prayer space, a teacher offering flexibility during exams, or a principal turning a supply closet into a quiet refuge, small steps are adding up to create more inclusive learning environments.

As schools continue to evolve, their responses to Ramadan may serve as a litmus test for their broader commitment to equity and inclusion. With each adjustment and accommodation, the message grows louder: faith and education don’t have to exist in separate worlds. They can – and should – thrive together.

Margaux Blanchard is a freelance journalist based in Canada.

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By Tariq Shah

Mar/Apr 25

The U.S. government’s response to the 9/11 attacks, while driven by national security concerns, helped cement a damaging stereotype of Muslims and Arabs as anti-American. This portrayal, amplified by mainstream media, fueled Islamophobia, hate crimes, and social exclusion. Hollywood, as noted in Jack G. Shaheen’s Reel Bad Arabs, played a central role in vilifying Muslims.

Post-9/11, policies like the USA PATRIOT Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) and the National Security Entry-Exit Registration System (NSEERS) disproportionately targeted Muslim and Arab communities, reinforcing the idea of Muslims as security threats. Meanwhile, the threat posed by domestic groups, such as violent white nationalist militias, was largely ignored, highlighting the need for a more balanced approach to domestic security.

Law professor Caroline Corbin from the University of Miami School of Law identifies two false narratives: “All terrorists are Muslim,” and “White people are never terrorists.” These misconceptions distort reality, as they often morph into the damaging belief that “all Muslims are terrorists.”

The media’s focus on individual Muslims’ actions, painting entire communities or even Islam as responsible, perpetuates this harmful stereotype. The negative coverage of Muslims has a far greater impact on American social consciousness than any positive portrayals. It reinforces the false connection between Muslims and terrorism.

The media’s tendency to link Muslims and terrorism plays on the availability heuristic: vivid, negative portrayals overshadow facts, leading to skewed judgments and fostering hostility toward Muslim Americans. To counter this, we must adopt an evidence-based approach that acknowledges the diversity of Muslim experiences, challenges stereotypes, and promotes nuanced dialogue.

Global Rise in Islamophobia

Islamophobia is a global issue. In Europe, mosques, Muslim-owned businesses, and individuals face rising violence, vandalism, and harassment. In India, the spread of Hindutva, an ideology of anti-Muslim hate, has sparked violent attacks on Muslims, deepening fears in a community already marginalized by racial hatred.

In 2017, a far-right gunman attacked a mosque in Quebec City, killing six. The community responded with vigils and calls for unity. In 2019, a white supremacist gunman killed 51 Muslims in Christchurch, New Zealand, prompting stricter gun laws and the launch of the “Christchurch Call” to combat online extremism.

Media Representation and Responsibility

The internet and social media have become major platforms for scapegoating Islam. Partisan outlets create echo chambers that reinforce harmful narratives, like the idea that Islam is inherently violent. Media outlets often perpetuate a double standard, emphasizing the religion of Muslim perpetrators while downplaying the affiliations of non-Muslim offenders. This selective coverage perpetuates Islamophobia.

To counter these stereotypes, we must promote media literacy, fact-checking, diverse sources, and inclusive representation. A 2017 GAO report found that since 9/11, far-right extremists have committed 73% of deadly extremist incidents in the U.S., compared to 27% by radical Muslim extremists. 

Yet, the media continues to focus on Muslim and black perpetrators, reinforcing racial and religious stereotypes. Researchers have repeatedly demonstrated the propagation of negative stereotypes and Islamophobic tropes by self-proclaimed and media-appointed “experts”.

When individuals are “othered,” they are unfairly blamed for the actions of a few. For example, stereotypes that link Mexicans to crime or Chinese people to the spread of COVID-19 ignore the diversity within these groups. Similarly, when Israeli Prime Minister Netanyahu framed military actions in Gaza as a “divine mission,” the role of Judaism in these actions was questioned, yet the religion itself wasn’t blamed for war crimes.

White shooters, on the other hand, are often labeled as “lone wolves,” and their race, religion, or ideology is rarely emphasized.

Joseph Czuba’s 2023 murder of a 6-year-old Palestinian boy was framed as a hate crime, but his religion wasn’t mentioned in news reports. The same is true for recent gunmen who targeted President Trump, where their race, religion, and political affiliations were largely omitted. 

In July and October 2024, two Caucasian gunmen shot at President Trump over political disagreement. The media and police barely mentioned their religion, ethnicity, or political affiliations, only stating these were “unknown.” The New Year’s Eve rampage by Shamsud-Din Jabbar, a U.S. Army veteran struggling with PTSD, economic and personal issues, and isolation, was wrongly linked to his religion by the media. Why the double standard in how Muslim and non-Muslim perpetrators are framed?

Selective demonization of Islam, especially when the perpetrator is Muslim, must end. Stereotyping Islam reinforces misconceptions, prejudice, and violence. It is crucial to recognize that crimes are committed by individuals, not entire communities, or religions.

Muslims Shouldn’t Have to Defend Their Faith

In the aftermath of violent events, Muslims often feel pressured to defend their faith. This is a form of prejudice, not complicity. In Presumed Guilty: Why We Shouldn’t Ask Muslims to Condemn Terrorism, Prof. Todd Green argues that focusing on evidence, rather than assumptions, reveals that no inherent link exists between Islam and terrorism.

Global Initiatives and Collective Action

Combating Islamophobia requires amplifying diverse Muslim voices, consulting experts, and avoiding tokenization. Instead of retreating, we must engage proactively with media platforms to foster accurate, inclusive representation and inclusive storytelling. Muslim youth, supported by imams and community leaders, can drive positive change, and help promote systemic anti-Muslim biases over sensationalism.

The Christchurch Call is an example of collective action against violent extremism online, promoting accountability through shared vision and multi-stakeholder collaboration. This framework offers a model for combating hate in the digital age.

Countering Islamophobia, and hatred of any religion, is a moral, ethical, and civilizational imperative. It is essential for building a just, peaceful society rooted in equality, justice, and mutual respect.

Tariq Shah is a citizen writer and a Michigan resident.

The post Countering Islamophobia is a Civilizational Imperative appeared first on Islamic Horizons.

By Naazish YarKhan

Mar/Apr 25

In November 2024, Northwestern University made waves among its Muslim students when sophomore Nur Yalinbas spotted bacon labeled as “halal” in the dining hall. She double checked with dining hall staff if the food was indeed halal. She also asked if it was bacon. The staff member responded in the affirmative to both questions. 

Weinberg College freshman Rayan Lahlou-Nabil shared similar stories of mislabeled food and cross-contamination, like pork placed next to halal chicken or workers using the same gloves for everything, as reported by the campus newspaper, The Daily Northwestern. There were instances where wine was mentioned as an ingredient in recipes for foods labeled as “halal”, only for students to be told it was a “database error”. Repeated incidents like this have made it hard for students here to trust the food they’re served. 

Muslim students say the administration hasn’t addressed these concerns. For years, Yalinbas and others in the Muslim-cultural Student Association pushed for better labels, proper training for staff on halal standards, and separate halal stations like the kosher stations in two of the dining halls. At the end of the day, it’s not just about food – it’s about feeling like you belong, contend these students.

An increasing awareness of the concept of halal among administrators and service providers, the growing availability of halal foods, and the certification of kitchens by certifiers such as Islamic Food and Nutrition Council of America (IFANCA), have made halal food on U.S. college campuses far more common. Still, it’s not ubiquitous. 

“At Northern Illinois University, even in 2024, we have no halal dining. Even our vegan and vegetarian options are very limited,” says Arif Khan, a freshman. “It feels like the school isn’t inclusive nor cares about our religious needs. It makes me consider transferring to Illinois institutions that are.”  

While it is easy to feel discouraged in an age where instantaneous results feel like a birthright, Muslim students must strive to inspire change through the right avenues. “Like all students, Muslim students will benefit from communicating intentionally, proactively, and respectfully. . . about their unique situation and particular needs. This is especially true during Ramadan,” reads the University of San Diego Muslim Student Life page. 

The school has a dining hall that stays open late during Ramadan and offers take-out for suhoor. While this is a win for Muslim students, they may have requirements, too. To facilitate such conversations, three email templates have been provided for students to customize. 

It bears remembering that success has always been rooted in student advocacy whether garnering assistance towards bringing halal services to campus, or improving dining hall standards. Nowhere is this more evident than when reflecting on the inroads halal food has made across U.S. campuses.

Want Something? Work to Make it Happen. 

In 1999, a freshman at Virginia Tech found himself in a quandary. Obligated to live on campus in the dorms and pay for the meal plan, he found his requests for halal food options ignored. When salads, pasta, and bread were cited as alternatives by the school, he demanded equal service for equal fees. His parents rallied too. If they were paying the same as every other student for meals, why didn’t their son have the same access to foods that he could actually consume? 

For many Muslims like them, questions swirled around vegetarian options, too. Could they be sure the rice and beans their child was consuming had no cross-contamination with meats previously cooked on the same surface? What about the french fries? Were those cooked in oil that may have been used for other meats? Were the baked treats and biscuits ever made with lard? Were salads invariably dressed with bacon bits? In fact, in 1990, McDonald had proudly announced that it had started frying French fries only in vegetable oil without added tallow, only after it was sued by a California Hindu attorney.

Despite having an MSA on campus, it was the first time in Virginia Tech’s history that a Muslim student had made such dietary demands. Perhaps it was the fear of possible legal trouble but the school acquiesced. However, the paucity of resources on halal food options at that time meant the student and his family had to help the school find a halal meat distributor or vendor who met its various requirements and regulations. Working with Al Safa Halal, Virginia Tech’s first halal window was inaugurated a year later, in January 2000. 

It Takes a Community

In 1999, MSA-National launched the Muslims Accommodations Task Force (MATF), an initiative intended to help students advocate for their religious needs – halal food options, prayer spaces, and other necessities of Muslim student life. Using its successful campaign with Villanova University as a template, MATF created a step-by-step manual guiding students how to lobby and guide school administrators. It even connected students to those who’d pulled it off successfully on their respective campus. The guide continues to be used to date.   

At Dartmouth, university authorities adopted Muslim students’ burgeoning demands as a means to promote cooperation and understanding in the shadow of 9/11. In October 2004, Yale offered a Ramadan halal food facility for the first time. It was in response to the MSA’s signature campaigns and a demand for rebates since students were opening their fasts and eating elsewhere each night. Also in Fall 2004, the Muslim community at NYU secured their right to halal meals.  On September 4, 2006, Texas A&M was the first college in Texas to offer halal food on its campus, as reported by The Battalion. Once students had petitioned successfully for administrative support, Nadeem Siddiqui, former executive director for dining services (now assistant vice president of campus dining at Princeton), helped implement the program, just as he had done with halal and kosher food programs at Cornell University and Stanford University. In October 2006, during Ramadan, the MSA of Hofstra University secured its first halal food facility at one dining hall. The school’s Committee for Religious and Spiritual Life had supported their Muslim students’ campaign. 

It Takes Time

The University of Chicago (UChicago) introduced its halal food services in 2011; it reflects the unrelenting collaboration between its MSA and campus Dining Services. The effort, first initiated in 2006, began with the MSA reaching out to Dining Services with Ramadan needs. 

“The students wanted dates, fruits, fruit juices and asked how we could provide them, so they could break their fast, since our dining halls would close by then,” said Richard Mason, executive director of UChicago Dining, in an interview with Halal Consumer Magazine. 

At San Diego State University, the Warren College marketplace, when launched in 2020, was deemed “the largest halal-certified residential dining facility in the nation.” A huge win for inclusivity. More than seven years prior, a seed had been planted when students from the Union of Jewish Students and the Muslim Student Association “lobbied for more halal and kosher options.” The school’s Housing, Dining, and Hospitality team partnered with IFANCA to create a fully halal eatery in 2020. Hundreds of recipes were reviewed as were over 1,000 ingredients from seven vendors, according to UC San Diego Today. Today, the school also offers frozen and fresh halal-certified food options at all its Aztec Markets. These are made in-house on SDSU’s campus and labeled as halal. The Halal Shack, a fast-casual national restaurant chain, too, has found a home amongst campus restaurants within East Commons. 

Making halal a campus priority has been a long journey. Even in 1972, the fledgling MSA at Syracuse University successfully lobbied the food service department to allow Muslim students to be served at iftar time, and to pre-order takeout packaged food for suhoor. Halal options were really slim, besides eggs, vegetarian dishes, and some alcohol and bacon free salads. There is a long road ahead at so many more schools.

Keys to Halal Success on Campus

Find Allies: Allies are important. Your efforts could carry more weight when collaborating with other student populations that also observe dietary restrictions such as Hindus, Jews,, and Orthodox Christians. 

If You Fail to Plan, You Plan to Fail A well-planned and strategic approach is vital. So is the awareness that success may or may not happen during one’s time on campus and efforts cannot be left to wilt when students graduate. There has to be documentation, and a formalized hand-off between batches. Saalika Mela (UC ‘13; Cambridge, G ‘14), one of the MSA members who collaborated with UChicago Dining and Undergraduate Student Housing to make halal on campus a reality, discussed how halal would help recruit Muslim students. The MSA also conducted surveys on Muslim students’ satisfaction with dining hall food, their needs, what they would like to see more of, and food contamination issues.  

Use it or Lose it According to the MATF, “a number of campus halal food programs have discontinued or failed. The top reasons for failure? Yucky food, lack of variety, and inadequate Muslim student commitment.” Just getting halal food on campus isn’t enough. If students don’t actually use their halal service — especially if the options are bland or unappealing — the university might decide to shut it down. Reviving it could be hard. At Stanford, where halal food has been available since 1997, students are smart about spreading the word to the whole community. Educating fellow Muslims and non-Muslims on campus is also about encouraging them to see halal as the preferred choice, the best option, not just a necessity for those who observe the practice. 

Variety Sells As important is ensuring Dining Services understand that the Muslim palette is not relegated to one regional cuisine. At University of Chicago, multiple dining halls offer a range of Mediterranean, Middle Eastern, and other halal cuisines. So popular is the variety that even those who don’t observe halal for religious reasons have reason to eat it.

At a time when so much about the future seems foreboding, and so much in the world seems wrong, it’s worth remembering that change can happen. That even rocks and mountains crack under the consistent deluge of water. The caveat? It takes time. Further, we can’t just wish for it, we must work for it. Relentlessly. 

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

The post Muslim Students Bring Halal Food Service to College Campuses appeared first on Islamic Horizons.

By Anmol Irfan

Mar/Apr 25

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By 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.

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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.

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